that for this purpose to make the single vnitie of the essence to be thereby noted For if wée meane none to be GOD but the Father wée playnely throwe downe the Sonne from the degrée of God therefore so ofte as mention is made of the Godhead wée must admit no comparison betwéene the Sonne and the Father as though the name of God did belong onely to the Father and not to the Sonne who is the worde begotten of the Father before all worlds and that God which is mentioned of in the olde Testament in many places is ascribed to Christ in the newe Testament Esai 6.1 Iohn 12.41 Esai 8.14 Romans 9.33 Esai 45.23 Rom. 14.11 Hebr. 1.10 Psal 102.26 Psal 97.7 Esai 44.6 Iere. 10.11 24 Moreouer he proueth that it is false which they holde that so ofte as there is in scripture mention made absolutely of God none is ment thereby but the Father where first he wipeth away a certaine obiection of theirs Moreouer by thrée places of Scripture he taketh vp thrée arguments thirdly he proueth that the place of Esai doeth make nothing for them Esai 44.6 Last of all hée taketh away two other obiections where they obiect this saying of Christ Mat. 19.17 that none is good but God Thereby is ment that for as much as he was after the cōmon maner saluted by the name of good in refusing false honor he did admonish them that the goodnesse wherin he excelled was the goodnesse that God hath Againe if they graunt that the worde of God be good then must they graunt also that Christ is good Where it is saide that Christ onely is good immortall wise and true thereby it is manifest that Christ is God who is immortal and from the beginning was life to geue immortalitie to Angelles who is the eternall wisedome of God and who also is trueth it selfe Phil. 2.10 and hée is to be worshipped because he claimeth to haue all knées bow before him And where they obiect that place of Esai Esai 44.6 I am and none but I thereby they confute them selues for as much as whatsoeuer perteineth to God is giuen to Christ Phi. 2.7 Esai 25.9 And although in respect of order and degrée the beginning of the Godhead is in the Father yet the essence is not proper only to the Father for by that meanes the essence shoulde bée in Christ begotten and fashioned which in the Father is vnbegotten and vnfashioned Finally Gen. 1.26 where as Christ pronounceth that God is a Spirit it were vnconuenient to bée restrayned to the Father only as if the worde himselfe were not of spirituall nature If then the name of Spirit doeth as well agrée with the Sonne as with the Father then the Sonne is also comprehended vnder the indefinite name of God but he addeth by and by after Iob. 4.24 that none are allowed for good worshippers of the Father but they that worship him in spirite and trueth Wherevpon it followeth that because Christ doeth vnder 〈◊〉 head execute the office of a teacher hé◠doeth geue the name of God to the Father not to the intent to destroy his owne Godhead but by degrées to lift vs vp vnto it 25 But in this they are deceiued that they dreame of vndeuided singular thinges whereof eche haue a parte of essence and they thinke they gather of our meaning that we make a quaternitie as though we did fayne that by deriuation there came three persons out of one essence Iohn 17.3 Ioh. 16.7 1. Cor. 15.24 26 He returneth to the first obiection that if Christ be properly God hée is not rightfully called the Sonne It is neyther lawfull nor right so exclusiuely to restraine the name of God to the Father as to take it from the Sonne For this cause Iohn affirmeth that hée is true God Ioh. 1.2 that no man should thinke that hée resteth in a seconde degrée of Godhead beneath his Father 27 Howe openly they betray their ignoraunce which heape vp certayne places out of Irenaus where he affirmeth that the Father of Christ is the onely and eternall God of Israell but the same Irenaeus sayeth that Abraham beléeued God Iren. li. 9. Cap. 12 because Christ is the maker of heauen and earth and the onely God 28 Tertullian whom they make their Patrone maketh nothyng for them 29 Iustine Hilarie and Augustine are wholly ours Cap. 14. That the Scripture euen in the creation of the world and of all things doth by certayne markes put difference betweene the true God and fayned Gods ENtring into the seconde parte of the booke which is of the knowledge of man in this Chapter he iudgeth that certayne thinges are to bée pretermitted for which cause hée first generally handeleth of the creation of the world in the first and second Chapters Moreouer of Angels frō the 3. to the 12 Thirdly of Deuils frō the 13. to the 19. Lastly hee sheweth what is the fruit◠which ought to returne to vs by the historie of the creation from the twenti◠to the two and twentie Although God may be knowne by the foundations of the earth Esai 40.11 and round compasse of the heauens yet least the faythfull should fall away to the inuentions of the Gentiles he woulde haue the historie of the creation to appeare vpon whome the fayth of the Church staying it selfe shoulde search no other God thē him whom Moses hath declared to be the maker and builder of the worlde There is first set out the tyme that may lead vs to the true Creatour where is confuted their prophane folly that it is maruell why that came no sooner in the minde of God to make the heauen and earth and by that occasion their curiositie is reproued 2 To that same end is it shewed first that the worke was not ended at one moment but in sixe dayes that it shoulde not gréeue vs to be occupied all the time of our life in considering of it Moreouer also an order is described that Adam was not created before that God had stored the world with all plentie of good thinges truely a most sure testimonie of Gods good will towardes vs. Nowe he taketh occasion to speake of mans creation and nature but to the intent he may send somewhat before of Angels and Deuils he reiecteth to intreate of man vntill the nexte Chapter 3 As touching Angelles he proueth that this point of doctrine is necessarie in the historie of the Creation howsoeuer Moses speaking popularly and applying him selfe to the rudenesse of the people doeth not presently from the beginning make recitall of Angelles among the creatures of God first that by them we may learne to known God Moreouer that we being armed against certaine errours as well of them that attribute some diuinitie to the Angelicall nature as of Manichaeus making two beginnings which howe foolishe an imagination it is hée sheweth at large 4 To search of the time or order whē they were created is
of Gods word that the zeale of Fayth doeth enforce vs beyonde our bondes into some vice as Sara Rabecca and Isaac I see not why Iacob should not be reckoned among those of whome looke lib. 2. Cap. 10. sec 14. whose fall and weakenesse did darken Fayth but not put it cleane out yet wée in the meane space are admonished not to despaire although it bée neuer so little from the worde 32 The fifte member is that hée concludeth all the promises in Christ which he proueth by this means Ther is no promise which commeth not of loue but there is no loue but in Christe therefore there is no promise but in him Mat. 3.17 Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth against two obiections the first neither maketh it any matter c. the last neyther doeth it any more c. The minor first hée confirmeth by testimonyes of scriptures moreouer also hée maketh defence against certaine examples that may be obiected First Naamā the Sirian when he required of the Prophete the māner how to worship God aright it is not like that he was instructed concerning the Mediator yet his godlines is praysed But it may be answered that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of the principall point therefore although they had a darke knowledge yet it is lyke that they had some knowledge because they did vse them selues in the sacrifices of the lawe which must haue bin deserued by the end of them that is Christ from the false sacrifices of the Gentiles whereas Namans sacrifices were allowed by the Prophet Act. 8.13 it could not haue ben done but by Faith And so the Eunuke to whō Philip was caried if he had had no faith he would not haue takē the trauell and expenses of so long a iourney to worship an vnknowne God and although when Philip examined him he bewrayed his ignorance of a Mediator and his Faith was partly vnexpressed not only concerning Christs person but also cōcerning his power and the office committed to him of the father yet it is certaine that they were instructed of such principles as gaue them some taste of Christ although but small Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion spend so much time without being acquainted with the first groundes of true doctrine 33 The sixt and last member is that Faith is no otherwayes reuealed in our mindes nor sealed in our harts 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost but séeing this member is in two parts he sheweth both in this place that is that Fayth is both waies the singular gift of God and that mās minde is purged or cleansed to taste the trueth of God and that the mind is stablished therein The holy Ghost also is not only a beginner of Fayth but also doeth by all and singular degrees encrease it till that it bring vs vnto the kingdome of heauen 34 First he proueth the former member both by reasons and testimonies 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth the same with certayne examples and a similitude shewing that mans vnderstanding receiuing brightnesse by the light of the holy Ghost doeth neuer til then truely begin to tast of those things that belong to the kingdome of God being before altogether vnsauory without iudgement of tast to take assay of them therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome Lu. 24 1◠yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures When the Apostles were so taught by his godly mouth yet the Spirit of trueth must be sent vnto thē to powre into their minds the same doctrine which they haue hearde with their eares Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached but to no profite among blinde men but we are all in this behalf blind by nature therfore it can not pearce into our mynde but by the inwarde Maister the holy Ghost making by his enlightening an entry into it 35 Wherefore the Spirite of Fayth is called Fayth it selfe 2. Cor 4 1◠2. Thes 1.11 it is the worke and good pleasure of God the patterne of the holy Ghost God also the more to shewe his liberalitie in so excellent a gift doeth not repute all men worthie thereof without difference but by singular priuiledge doeth imparte it on whome he will Augustine cryeth out that it would please the Sauior to teach him and that the very beléeuing it self is of gift and not of deseruing No man sayeth he commeth to me vnlesse my Father drawe him and to whom it is giuen of my Father It is maruellous that two doe heare the one despiseth the other ascendeth vp Let him that despiseth impute it to him selfe let him that ascendeth not arrogantly assigne it to him selfe 36 Takyng in hande the last member he draweth his confirmation from the former as it were from the lesse to the more that is to say that the distrustfulnes of the heart is greater then the blindnesse of the wit and it is far more harder to haue the mind furnished with assurednes then the wit to be instructed with thinking Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale earnest and spirit of promise 37 Yet the Spirit doth not so cōfirm the mindes of the faithful Psal 46.3 Psal 3.5 Esai 30. Psal 37.7 Hebr. 10.36 but as before is declared sometyme they are tossed and yet stand they sure 38 Hereby we may iudge how pernicious pestilent is that doctrine of the scholemen that can no otherwise determine of the grace of God toward vs thē by morall cōiecture for nothing is more contrary to Fayth then eyther coniecture or any thing near vnto doubting And doe very ill wrythe to this purpose Ecle 9.2 this testimony of the Preacher No man knoweth whether he be worthy of hatred or loue that is to say if any man wil iudge by the present state of things whom God hateth or whō God loueth he laboureth in vaine and troubleth him selfe to no profite for his paines sith all things happen a like to the righteous to the wicked to him that offereth Sacrifices and to him that offereth none A little before it is written that the soule of man differeth not frō the soule of a beast as may be gathered Eccle. 3. ◠because it séemeth to die in like maner Shal wée therefore gather that the immortalitie of the soule standeth vpon coniecture shall wée gather that there is no certentie of Gods grace because we can conceaue none by the beholding of present things 39 That which they obiect 1. Cor. 2.12 that it is rashe presumption to professe an vndoubted knowledge of Gods good
shal not be peculiar to Christ but common with the Father and the holy Ghost forasmuche as there is not one righteousnesse of the one an other of the other and that which is naturally frō eternitie is not conueniently saide to be made to vs Therefore properly it belongeth to the person of the mediator Whereas Osiander braggeth of a place of Ieremie that the Lorde Iehouah shalbée our righteousnesse Esay 53.11 hee can get nothing by that but that Christe which is righteousnesse is God openly shewed in the fleshe In an other place where it is said that God purchased to himselfe the Church with his blood Act. 20.21 it cannot thereby bée gathered that the blood wherewith sinnes are purged was diuine or of the nature of Godheade Christ then was made righteousnesse when he did put on the forme of a seruant he did iustifie vs when he shewed himself obediēt to his father therfore doth not this according to his nature of Godhead but according to the office of dispensation committed vnto hym For although God alone is the fountaine of righteousnes and we be made righteous by no other mean but by the partaking of him yet because wee are by vnhappy disagréement estranged from his righteousnesse we must néeds come down to this lower remedy that Christ may iustifie vs with the force of his death and resurrection 9 If he obiect that this is a worke of such excellencie that it is aboue the nature of man therfore cānot be ascribed but to the nature of God this also he plainly sheweth of how litle waight it is Rom. 5.19 and howe maliciously he contendeth that the righteousnesse of God can be nothing else but his essentiall righteousnesse which Paule denieth and Christe himselfe when hee meaneth to seale the righteousnesse and saluation to which he hath brought vs setteth before vs an assured pledge thereof in his fleshe Iob. 6.51.55 he doeth in déede cal himselfe the liuely bread but expressing the maner héere he addeth that his fleshe is very meate and his blood is very drinke which maner of teaching is séene in the sacrament which although they direct our faith to whole Christ and not to halfe Christ yet they doe therewithall teach that the matter of righteousnes and saluation remaineth in his fleshe not in that he is onely man hee either iustifieth or quickeneth of himselfe but because it pleased God to shew openly in the Mediator that which was hidden incōprehensible in himselfe wherfore Christ is as it were a Fountaine set open for vs out of which we may draw that which otherwise shoulde without fruite lye hidden in that close and deepe spring that riseth vp vnto vs in the person of the Mediatour 10 Yet he confesseth that wee want this incomparable benefite till Christ be made ours where also he sheweth what this vnion should be truely a notable and an effectuall vnion but mysticall not essentiall Then he sheweth to what end Osiander requireth so importunately essentiall righteousnesse and essential habitatiō of Christ in vs that is to say first to obteine that God hath powred himself into vs by a grosse mixture and that to establish a carnall féeding of Christe in the Sacrament moreouer to wyn that God doth really breath his righteousnesse into vs whereby we may bee really righteous with him Through Christ saith Peter are geuen the precious and most great promises that we should be made partakers of the nature of GOD As though we were now such as the Gospell promiseth 2. Pet. 1.4 1. Iohn 3.1 that wee shal be at the last comming of Christ 11. 12 Hée seuerally wipeth away al the reasons wherewith he laboureth to ouercome this and the obiectiōs wherwith he endeuoureth against the truth that we are not iustified by frée imputation 1. Cor. 5.12 Rom. 4.7 Psalm 32.1 Gal. 3.18 Exod. 21.9 which the Apostle plainly affirmeth his first obiection is this that Christ is made wisedom which belongeth to none but to the eternall worde Therefore Christ in that he is man is not wisedome But the answere is that the onely begotten Sonne of God was in déede his eternall wisdome but the name is of Paul diuersly geuen because all the treasures of wisdome and knowledge are laide vp in him that therfore which he had with his father Col. 2. ◠hée disclosed vnto vs and so that which Paul saith is not referred to the essence of the sonne of God but to our vse is rightly applied to Christ his nature of manhood Iohn 8.12 because although he shined a light in the darkenesse before that he did put on fleshe yet it was a hidden light till the same Christ came foorth in the nature of man the shining Sun of righteousnesse which therefore calleth himselfe the light of the worlde It is foolishly obiected that the power of iustifiyng is farre aboue both Angels and men Gal. 13.3 forasmuch as this hangeth not vpon the worthinesse of any creature but vpon the ordinance of God for Angels can preuaile nothing to satisfie God that are not therevnto appointed but that belongeth to Christ being man albeit Christ is called the authour of life in respect that he suffered death Heb. 2.14 to destroy him that had the power of death yet the honour is not taken away from whole Christ as hée was openly shewed God in the fleshe but a distinction onely made how the righteousnesse of God is conueied vnto vs that we may inioye it Neither doe we denie that which is openly geuen vs in Christ to procéede from the secret grace and power of God Phi. 2.15 and the righteousnes which Christ geueth to be the righteousnesse of God that procéedeth from God but we hold this that wée haue righteousnes and life in the death and resurrection of Christ and we hold this also that God worketh in vs both to will and perfourme and refourmeth with his spirite vnto holynesse of life and righteousnesse but he doth not this by himselfe and immediately but by the hande of his sonne with whom hée hath left all the fulnesse of his holy spirite that with his abundant store hée would supply the néed of his members And although righteousnesse come vnto vs out of the secrete fountaine of the Godhead yet it followeth not the Christ which sanctified himselfe in the flesh for our sakes was righteousnesse vnto vs according to his nature of Godhead Iohn 17.19 In redéeming the Churche Esay saith God did put on his righteousnesse as a harnesse but hée did it not to spoile Christ of his armour which hee had geuen him to make him no perfect redéemer but the Prophet ment nothing els but that God borrowed nothing out of himselfe Esay 59.15 Rom. 3.25 nor was holpen by any aide to redéeme vs. 13 And so comming to other that imagine righteousnesse to bee made of faith and workes Phi. 8.3 Rom. 2.4 he sheweth that the righteousnesse of
faith and workes doe so differ among themselues that when the one is established the other must néedes be ouerthrowne 14 The subtill shift that the Sophisters thinke they haue when they attribute this to those works only Gal. 3.11 which are doone of those that are regenerate but not to those workes which men doe not yet regenerated without the grace of Christ is nothing worth 15 The schoole men are more grosse which teache that man is iustified not by imputation of free righteousnes but by the holy Ghost helping to the endeuour of holinesse 16 The scripture when it speaketh of iustification of faith doth leade vs to a far other ende that is to say that turning away from the looking away of our owne workes we should only looke vnto the mercy of God and perfectioÌ„ of Christ 17. 18 And the better to shewe the same hée alledgeth two places out of Paule to make for his purpose Rom. 10.5 Gal. 3.18 19 Thervpon he concludeth that we are iustified by faith only although this word Only be no wher in the scripture to be found and it is a foolish shift Rom. 4.2 Gal. 3.10 that they say Paul doth onely exclude Ceremoniall workes as though life had bin promised to the kéepers of Ceremonies only and a curse threatened only to the breakers of them 20 In what sense works are counted worthie the title and rewarde of righteousnesse Gal. 3.17 Rom. 4.6 and yet come not into account of iustification And although we obtaine righteousnesse not with a fained but with a true faith which worketh through loue yet it worketh not righteousnesse by charitie 21 The righteousnesse of faith is reconciliation with GOD Esai 59.7 Rom. 5.8 and therefore it consisteth vpon onely remission of sinnes 22 That is prooued both by the testimonie of the Scripture 2. Cor. 3.19.28 Rom. 4.6 and of the Fathers Augustine August de eiâ—d Dei cap. 27 saith The righteousnesse of the Saints in this world staÌ„deth rather in forgeuenes of sinnes then in perfection of vertues Bernard Bernar. in Cant. Ser. 22 saith Not to sinne is the righteousnesse of God and the righteousnesse of man is the mercifull kindnesse of God 23 Héerevpon followeth that also that man is not therefore iustified by faith â— Cor. 5.21 Rom. 5.19 bicause the same doth take part of the spirite of God but because he apprehendeth the righteousnesse of Christ as Iacob hauing not of him selfe deserued the preheminence of the first begotten sonne hyd him selfe in the apparrell of his brother and being clothed with his brothers Coate that sauoured of a most swéete smell he crept into the fauour of his father and receiued the blessing to his owne commoditie vnder the person of another so doe we lie hidden vnder the precious purenesse of Christ our elder brother that we may get a testimony of righteousnesse in the sight of God 〈◊〉 de Iaco â—ita beata Ambrose saith that whereas Isaac smelt the sauour of the garments peraduenture this is ment therby that we are not iustified by workes but by faith because fleshly weakenesse hindereth workes but the brightnesse of faith which meriteth forgeuenesse of sinnes ouershadoweth the errour of déedes and truely so it is that we may appeare before God vnto saluation it is necessary for vs to smell swéetely with his odour and to haue our faultes couered and buried with his perfection Cap. 12. That to the ende we may be fully persuaded of the free iustification wee must lift vp our minds to the iudgement seate of God HE speaketh not héere of a worldly iudiciall court Esay 33.14 Psalm 130.3 Iob. 4.17 Deut. 27.26 but of a heauenly iudgement seat before that which nothing is acceptable vnlesse it be in all points whole and perfect 2 It is easie truely while the comparison stayeth on men that euery man shoulde think he hath that which other men ought to contemne But when we rise to haue respect vnto GOD then sodenly that confidence falleth to the grounde commeth to naught which he sheweth by a similitude and certain places of Scripture In the same case altogether is our soule in respect of god as mans body is in respect of heauen Luke 18.15 Psalm 43.2 Iob. 9.8 The sight of the eye so long as it continueth in viewing things that lie neéere vnto it doeth shewe of what pearsing force it is but if it once be directed vp to the Sonne then being daseled and dulled with the great brightnesse thereof it féeleth no lesse féeblenesse of it selfe in beholding of the Sonne then it perceaued strength in beholding inferiour thinges 3 And out of the Fathers but chiefly out of Augustin Bernard Augustin saith Ad. Boni lib. 3 Cap. 5 All they which grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one Mediator Iesus Christ the righteous he is the appeasement for our sinnes Super Cant. Ser. 61. Bernard saith Where is safe and stedfast rest and assurednesse for the weake but in the wounds of our Sauiour and so muche the surer I dwell therein as hee is mightier to saue The worlde rageth the body burdeneth the Deuill lieth in waite I fall not because I am builded vppon a sure rocke I haue sinned a greeuous sinne my conscience is troubled but it shall not be ouer troubled because I shall remember the woundes of the Lorde Therefore my merite is the Lordes taking of mercy I am not vtterly without merit so long as he is not without mercies Shall I sing my own righteousnesse Lorde I will remember only thy righteousnesse for he is made vnto me the righteousnesse of God Againe he saith Ser. 13. in Cauâ— Why should the Church be carefull of merites which hath a surer and safer way to glory vpon the purpose of God So there is no cause why thou shouldest aske by what merites we hope for good thinges specially when the Lorde saith Eze. 36.22.32 I will doe it not for your sakes but for mine own sake 4. 1. Cor. 4.5 Iob. 15.16 5 There is no sanctuary of saftie wherein the consciences may quietly rest them vnlesse they haue to do with the iudgemeÌ„t of god but bicause our hypocrisie is such Esay 35.6 1. Pet. 5.5 that vntil we come vnto it wée stroke and flatter our selues through an outwarde shewe of righteousnesse and examine not the vncleannesse of our heart with egall ballance Psalm 18.27 Soph. 3.11 Esay 66.2 6 And this is at length true humility as by certaine testimonies is proued Luke 18.13 Matth. 11.28 7 And is declared by the example of the Publicane 8 Arrogancie and carelesnesse ought therefore to depart from vs because euery man so much hindereth his receiuing of the liberalitie of God as he resteth in himselfe Cap. 13. That there are two thinges to be marked in free iustification THE first of them that is
to bée marked in frée iustification Rom. 3.25 Eze. 20.42 Iere. 9.13 is this truely that the Lorde haue his glory remaine vndiminished and as it were wholy and perfectly mainteined for this is due vnto him of good right 2 But they are all deceiued in this point that glorie in them selues Rom. 2.19 Rom. 3.26 Ephe. 12.8 and no man can chalēdge to him self any iotte of righteousnesse which hee doeth not wrongfully plucke from the glorie of Gods righteousnes 3 The second is that there should be peaceable quietnesse before God in our consciences Pro. 20.9 Rom. 4.14 but the same can be sought for by no righteousnes of workes nor by no other meane than by frée righteousnes first otherwise Fayth is made voyde 4 Moreouer the promise is voide Psal 119.76 if the fulfilling thereof doe hang vpon our deseruing as by that other reason it is taken away that is to say if thou take away Fayth for if Fayth bée fallen there shall remaine no force for the promise but if Fayth stande the promise also is abundantly confirmed first hée proueth this out of Augustine In Psal 58. Trac Priore Augustine sayeth that Christ shall raigne for euer in his seruantes God hath promised God hath sayde it and if that be not enough God hath sworne it therefore forasmuch as the promise is stablished not according to our deseruings but according to his mercy no man ought to speake fearefully of that of which hée can not doubt Bernard sayth that the Disciples of Christ say who can be saued but he answered this is impossible with men but it is not impossible with God This is our confidence this is our only comforte this is the whole grounde of our hope but being assured of the possibilitie what say we of his will Eccle. 9.1 1. Cor. 2.16 who knoweth whether he be worthy of loue or hatred who hath knowne the Lordes meaning or who hath bene his counsellour Here now Faith must of necessitie help vs here must his truth succour vs that that which is hidden from vs may be reuealed by the spirite his spirite testifiyng it Rom. 8.16 Zach. 3.9 Esai 9.6 Ephe. 2.14 Rom. 5.1 may persuade our heartes that we are the Sonnes of God 5 Moreouer out of Paule where also he declareth this selfe same thing by a contrary that is to say that wée are not therfore iust because being regenerate we liue spiritually because our Rom. 8.35 regeneration is alwayes vnperfecte in this fleshe but Fayth as touching iustification is a thing méere passiue Psal 25.23 Gal. 4.6 and it bringeth nothing of our owne to the recouering of Gods fauour but receiueth of Christ that which we want Cap. 14. What is the beginning of iustification and the continuall proceeding therof TO the intent that these things which are spokē may the better bée vnderstood he taketh in hand to discusse what righteousnes may be in the whole course of mans lyfe and he diuideth all men in to foure partes and entreateth seuerally of euery one of the first frō the first to the sixt of the second and third iointly in the 7. and 8 of the fourth from the 9. to the 21. 1 The first of them is Ier. 17.9 Gen. 8.21 that they that are endued with no knowledge of God are drowned in idolatry in thē is found no sparke of goodnes from the crowne of the head to the sole of the foote The outwarde shewe also of godlinesse is of no price and estimation before God 2 There is great differēce betwéene some of a better note other some most lamentable they are also the giftes of God whatsoeuer excellent giftes appeare in the vnbeléeuers and God blesseth them with the blessinges of this present lyfe that among men doe folow vertue 3 What so euer is done of the vnbeléeuers although it séeme laudable is yet for two causes corrupted that is to say by impuritie of heart and because they despise the right end Augustine sayeth Lib. 4. cont Iulianum that all they that are strangers from the true religion of the one God how so euer they be counted worthie of admiration for opinion of vertue are not only worthie of no rewarde but rather are worthy of punishment because they doe with defiling of their heart bespot the pure good thinges of God For though they be instrumentes of God to preserue the fellowship of men with iustice continencie temperancie of mind valiantnes and wisedome yet they doe very euilly execute these good works of God bicause they are restrained frō euil doing not by sincere loue of goodnesse but either by only ambition or by loue of them selues or by some other crooked affection 4 Which thing also he otherwise sheweth first because they haue not Christ Saint Iohn sayeth 1. Ioh. 5.12 that there is no life without the sonne of God who so haue no part in Christ what manner of men so euer they be what so euer they doe or goe about yet they run forwarde with their whole course into destruction and the iudgement of eternall death Aug. ad Bonifa in Cap. 5. Heb. 11.6 Augustine sayeth Our religion discerneth the righteous from the vnrighteous not by lawe of works but by the very law of Fayth without which those that seeme good works are turned into sins 5 Moreouer Ioh. 5.25 Iob. 41.2 Ephe. 2.10 1. Tim. 1.9 Rom. 11.6 by wonderfull setting the grace of God directly against the natural state of man that is to say first because we are dead secondly because wée are nothing till béeyng lightened with his grace we be raysed and as it were made a newe creature 6 Last of all albeit he feare least he should do wrong to the mercies of God which doeth so carefully trauell in prouing of this thing as though it were doubtful dark by the testimony of Esai Es 59.15 Rom. 5.6 Col. 1.2 1. Cor. 6.11 1. Pet. 1.2 and a most strong reason and that to take away the errour of the common people who although hée confesse that no mā hath deserued that Christ should perfourme our redemptiō yet that they may enter into possession of redemption they thinke they are holpen by their good workes Séeing there is no righteousnes at all but that which is acceptable to God what acceptable thing can there procéede from his enemyes whome hée wholly abhorreth with all their doings And most certayne it is that we are deadly and professed enemyes of God till being iustified we are receiued into friendship then if iustification be the beginning of loue what righteousnes of workes can goe before 7 Those whō he had diuided into the next thrée partes they truely which beginning with Sacramentes deniyng God with their déeds by the vncleannes of life whom they confessed in mouth are only in name Christians they which hyde the wickednes of the hypocrisie of the hart with vaine shewes he putteth both vnder this reason No
yet he sheweth that the increase of the faithfull are the gifts of his frée goodnesse 5 Which he proueth by that that Paule calleth Christ the only foundatioÌ„ 1. Cor. 3.11 1. Cor. 1.10 for he is so the foundation that wée haue all thinges in him but nothing in our selues as he seuerally sheweth 6 The Schoolemen haue long tyme taught the world farre otherwise that is to say that Christ hath deserued for vs the first grace that is the occasion of deseruing but now it is our part not to let goe the occasion offred as though he only had opened the gate in the meane whyle leauing to vs to goe in by our owne power 7 Herevpon folowed certaine other thinges first that they take from vs the iustification of Fayth Moreouer that drawing good workes from the power of frée will they steale from God somewhat to giue to man in the prayse of good works thirdly that although they continually call vpon good workes yet in the meane tyme they so instruct their coÌ„sciences Ephe. 2.10 that they neuer dare haue affiance that they haue God well pleased and fauourable to their good workes 8 He concludeth that the foundation which he hath laid doth plentifully suffice both to doctrine exhortation and also to consolation Cap. 16. A confutation of the slaunders wherby the Papists goe about to bring this doctrine into hatred HE doeth not therefore abolish good workes 1. Cor. 1 3â— because hée denyeth them to bée iustified by good workes 2 That also is moste false that the mindes of men are withdrawne from the affection of well doing when wée take from them the opinioÌ„ of meriting he proueth by two reasons Heb. 9.14 Rom. 6.6.1 S. Tit. 2.11 1. Cor. 3.16 first if this only be entended wheÌ„ men serue God that they looke to rewarde or let out to hyre or sell their labours to him they litle preuayle for God will be fréely worshipped fréely loued He alloweth that worshipper which when all hope of receiuing rewarde is cut off yet ceasseth not to worship Moreouer if men bée to be pricked forwarde no man can put sharper spurres vnto them than those that are takeÌ„ of the end of our redemption and calling Rom. 12.1 Mat. 5.16 2. Cor. 9.7 Psal 130.4 3 This Methode of teaching is more auailable to the purenes of life then if in thrusting in of merits thou shouldest beate out some seruile and constrayned obedieÌ„ce of the law although this kinde of exhortation be profitable and vsed in the Scriptures 4 It is a most vaine slaunder that men are allured to sinne when we affirme that frée forgiuenes of sinne wherin we say righteousnes consisteth which is fréely giuen vs in Christ who bought it with a price for our filthines is such as is neuer washed away but with the fountaine of his moste precious blood now if we once haue receiued any good thing howe can we but dread beyng once cleansed to wallow our selues againe in the myre as much as in vs lyeth to trouble and infect the purenes of this fountaine I haue washed my féete sayeth the faithfull soule Caâ—â— 5.3 howe shall I againe defile them Cap. 17. The agreement of the promises of the Lawe and the Gospell THey which alledge the promises of the law to ouerthrow iustificatioÌ„ of faith and so thereby doe reason Deut. 7.23 Iere. 73.23 Deut. 11.26 that either such blessings are idle and fruitlesse or that iustification is not of faith alone he beateth downe in this order that whosoeuer wil obteine iustification must néedes leaue the law and as it were brought into libertie from the bondage thereof not that carnall libertie which shoulde drawe vs from kéeping of the Law shoulde allure vs to thinke all thinges lawfull and to suffer our lust as it were the staies being broken and with loose raines to runne riot but the spirituall liberty which may comfort raise vs in a dismaide and ouerthrowne conscience shewing it to be frée from the curse and damnation wherewith the lawe helde it downe fast bounde and tyed This deliuerance from the subiection of the lawe wee obteine when by faith wee take hold of the mercy of God in Christ whereof we are certified of the forgiuenesse of sinnes with the féeling wherof the law did pricke and bite vs. Gal. 2.16 Psalm 19.12 2 This hée confirmed by an example of Paul and Dauid If the faithfull remooue from the law into faith that they in faith finde righteousnesse which they sée to bee absent from the law truely they forsake the righteousnesse of the law 3 Therefore the promises of the lawe if they bée considered in themselues Leuit. 18.5 Eze. 20.11 Rom. 10.5 or haue respect to the merites of workes vtter not their effectualnesse towardes vs and are after a sort abolished but when the promises are put in place of them they not onely bring to passe that we our selues are acceptable to GOD but that our workes also haue their thankes and that for thrée causes of Gods liberalitie wherby it coÌ„meth to passe that the works of the faithful are acceptable to god first that GOD turning away his sight from the workes of his seruantes which deserue reproch embraceth theÌ„ in Christ and by the meane of faith reconcileth them to himselfe without the meane of workes Secondly of his fatherly loue and tender mercy he lifteth vp workes to great honour not waying the worshinesse of them Thirdly hée receaueth the same works with pardon not imputing the imperfection wherewith they are defiled 4 The place of Peter which they alledge of Cornelius to make for their purpose doeth proue nothing lesse then that man is prepared to receaue the grace of GOD by the endeuour of good workes but by contrariwise séeing there is a double accepting of man with GOD first when finding nothing in man but only miserie Gal. 5.5 yet of his great liberalitie hee receiueth him fréely 5 Last of all when by the same hée hath newe begotten him and newly fourmed him into a newe life he nowe imbraceth him as a new creature garnished with the gifts of the holy spirite wherof Peter speaketh in this place hée setteth downe plainely and sheweth that Cornelius was fréely accepted before that his good workes coulde bée accepted this is the meaning of other places which witnesse that God is gentle and merciful Hebe 1.5 Deut. 29.18 2. Sam. 22 to the obeiers and followers of righteousnesse 6 But that suche places may better be vnderstood first he willeth vs to consider whether it be a promise of the law or a promise of the Gospell for both these two may not bee vnderstood in one sense for the promises of the law alwayes vnder condition Psalm 1.5 Esay 33.14 if wee will doe it c. doe promise reward but the promises of the gospel although they are pronounced almost with such like wordes as when it is saide that the Lorde kéepeth the couenant of