precious bloud so much as in them lieth Ought not they which do heare these things to be more affrayde of sinninge A pricke to Pricke vs forward to doe good then if it were sayd that sinnes are wiped away by good works CHAP. XVII The reconciling of the promises of the Law and the Gospell Quest 1 IF good works do not iustifie to what purpose serue the promises of the Law* Deut. 7.11 Ier. 7.3 33 An. God maketh promise to none but such as are perfect obseruers of his Law which are no where to be found Therfore all mankind by the Law remaineth in danger of the curse 2 Obiect By this meanes all the promises of the Law should be voide of effect and vaine An. It is true vnlesse the goodnesse of God dyd help by the Gospell when it assigneth Christ alone when he setteth Christ for the fulfilling of righteousnesse* Gal. 2.16 3 Obiect That is repayed to the workes of the faithfull which God promised in his Law to the followers of righteousnesse An. But in that repaying or rendering we must always consider the cause Why our workes be acceptable to God which winneth fauor for our workes And it is three fold the first that God turning away his eys frō beholding the works of his seruants doth embrace them in Christ and reconcile them to him self by the coming of faith only betweene without anie help of works The seconde is that he extolleth workes of his fatherly goodnesse without esteeming their worthinesse to this honour that he maketh some account of thē The third that he receiueth the same with pardō not imputing their imperfectiō Therfore grace is the cause of repairing 4 Obiect God is no accepter of persons but in euerie nation he which doth righteousnesse is accepted of him There is a double accepting of persons An. There is a double accepting of persons First such as man is by nature God findeth nothing in him wherewith he may be enclined vnto mercie sauing only miserie Obiect The prayers and almes deedes of Cornelius came into the sight of the Lord* Act. 10.31 therefore man is prepared by good works to receaue grace An. Cornelius was alreadie illuminate by the Spirite of wisedome and also sanctified who was a follower of righteousnesse Therefore he had from the grace of God those thinges which in him did please God as it is sayd Therfore seing all men are lost by nature and God would not haue them lost surely that accepting doth not respect mans righteousnesse but it is a pure token and proofe of Gods goodnesse toward miserable sinners 5 The second accepting whereof Peter maketh mention is that whereby the faithfull after their calling are approued of God euen in respect of their workes because the Lord cannot but loue those good things which he worketh in them by his Spirit Cornelius was freely accepted before his good works could be accepted 6 And to the end these things may be the better vnderstood The promyses of the lawe we must marke whether the promises be of the law or of the Gospel For they must not be taken in one and the same sense The promises of the Law do alwayes promise a reward vpon condition if we shall do But the promises of the Gospell do rather shewe what maner persons God his seruants be which haue receaued his couenant in good earnest thē expresse the cause why God doth good to them 7 Quest Why then haue good workes the title of righteousnesse giuen them Deu. 6.25 24.13 How good workes doe iustifie and why is it said that a man is iustified by them* An. They iustifie if they be perfect works and we are too blame that they are not such 8 Obiect We are not iustified without faith neither are we iustified by it alone workes fulfill righteousnesse For faith was imputed to Abraham for righteousnesse* Rom. 4.3 Gen. 15.6 that notable fact of Phinees is imputed for righteousnesse * Psal 106.31 Iud. 25.7 Deut. 26.26 How faith doth iustifie 9 An. A man is not counted righteous for one or two good works neither yet for manie because he which offendeth in one is guiltie of all neither is there found any worke which is in all respects pure And faith alone doth iustifie by laying holde vppon Christ our righteousnesse In that place Phinees is counted righteous before men who praised his fact not before God 10 Obiect As Dauid saith Blessed are they whose iniquities are forgiuen * Ps 112.1 Psal 32.1 So on the other side Blessed is the man that feareth the Lord * Psal 14.21 which taketh pitie vpon the poore * Psal 1.1 that hath not walked in the counsell of the wicked * Iam. 1.12 c. An That which Paule saith is most true * Mat. 5.3 that blessednesse consisteth in remission of sinnes * Rom. 4.3 For because those vertues shall neuer be in man in such sort that they can be acceptable to God of them selues it is proued that man shal allwayes be miserable vnlesse he be rid out of the miserie by forgiuenesse 11 Obiect Iames teacheth in plaine words that both Abraham was iustified by workes and that all we likewise are iustified by workes and not by faith alone* Iam. 2.12 An. Iames speaketh of a dead faith but we of the liuely the faith of the deuils is hādled in that place but we intreate of the faith of the faithfull 12 There is another fallacie in the worde Iustified Because it is sayd there that Abraham was iustified that is counted iust before men in respect of his works but we speake of iustificatiō before God* 13 Obiect The doers of the Lawe are iustified and not the hearers* Rom. 4.3 An. It is true if any man fulfill it 14 Quest Why then do the faithfull so boldly offer their righteousnesse to be examined by the iudgement of God and why do they couet to haue sentence giuen of them according to it* Rom. 2.13 An. We are to consider two things therein first they bring not all their whole life but some speciall cause into iudgement For Dauid saith in an other place* Psal 7.9 27 1. 18.21 26 19. If thou shalt marke iniquitie who can abide it Enter not into iudgement with thy seruant* Againe they do not chalenge to them selues righteousnesse in respect of the righteousnesse of God but inasmuch as they compare them selues with the wicked Psal 130.3 So Dauid sayd to Saull Let the Lord render to euerie man according to his righteousnesse and truth* Psal 14.30 15 Obiect Salomō saith that he which walketh in his integritie is iust 1 Sam. 26.23 Pro. 20.7 12 28. Ezech. 18.9.21 After which maner Ezechiel reporteth that he shall liue which shall do iudgement and iustice* An. But let one of the children of Adam come abrode with so great integrity if there be none they must either perish in
may rather helpe then hinder our course Thinges which delight A Caution 2 Cor. 7.31 2 Therefore let this be a principle that the vse of gods gifts swarueth not when it is referred vnto the end appointed of God for God hath created all thinges for our good and not to our destruction Nowe if we consider to what end hee hath created food The end of food wee shall finde that he meant to prouide not onelie for necessitie but also for delectation So in apperrell comelinesse in hearbes trees and fruites besides diuers vses we haue diuersity of tast colour smell and shapes 3 Notwithstanding on the otherside we must diligentlie preuent the lust of the flesh which vnlesse it be brought in order doeth by and by breake out First of all it shall be brideled with one bridle if we set downe A Caution The wantōnes of the flesh that all thinges are therefore created for vs that wee may knowe the authour thereof and giue him thankes for his tender kindenesse toward vs. 4 But there is no certainer way then that which is made to vs by the contempt of this present life and by the meditation of heauenlie immortalitie For therupon folow two rules the first is that those which vse this world be so minded as if they did not vse it* The first rule touching aboūdance 1 Cor. 7.31 Secondly that they doe no lesse patientlie abide penurie then moderatelie suffer aboundance For those which are much occupied about the bodie are for the most part negligent in caring for the soule The other rule touching Penurye 5 The other rule is that those whose substaunce is not great doe know how to suffer want and scarcitie patientlie that they bee not carefullie moued with immoderate desire of riches For he which wil blush when he weareth a simple garment will glorie in a gorgeous Therefore let all those endeuour thē selues to come to this point who haue a desire to liue godlily that they may learne by the example of the Apostle* to be ful to be hungrie the third rule setteth downe Phil. 4.12 3 Rule of loue toward a mans neighbour that we must giue an account of that which is committed vnto vs and as it were of our stewardship euen to God who alloweth none other distribution of Goods but that which is ioined with loue 6 Last of all that is to bee noted that the Lorde cōmandeth euerie one of vs in al the actions of his life to looke vnto his vocation 4 We must haue a respect to our calling least through foolish vnaduisednesse or a wauering conscience all things be turned topsituruie And from this we shall haue excellent comfort because there shall bee no worke so vile and base which if thou doe onelie obey thy vocation shall not shine in the sighte of God CHAP. XI Of the iustification of faith and first of the definition of the name and thing 1 VVE haue alreadie declared diligentlie enough that the onlie helpe which is left for men being accursed by the law to recouer saluation resteth in faith Againe we haue shewed what faith is and what fruites it bringeth foorth What Christ hath done for vs. The summe was this that Christ who is giuen to vs is laid hold on by faith by partaking of whom we reap a double fruit to wit that being reconciled to God through his innocencie wee may haue him nowe in steed of a iudge to be a most merciful father in heauen secondlie that being sanctified by his spirite we may giue our selues to holines purenes of liuing We haue spoken sufficientlie of regeneration And now we must speake of iustification which maketh the principall stay of vpholding religion 2 He is said to bee iustified before God who is both counted iust by the iudgement of God is accepted for his owne righteousnesse sake What it is to be iustifyed before God For as iniquitie is abhominable before God so also a sinner Therefore where sinne is there is the wrath vengeance of God and hee is iustified which standeth before God by the name of a iust person Hee is iustified by works in whose life is found such purenes and holinesse By workes as deserueth the testimony of righteousnes before the throne of God He is iustified by faith who being excluded from the righteousnesse of workes By faith doth lay holde vpon the righteousnes of Christ by faith wherewith being clothed he appeareth before God as iust What iustification is So that we interprete iustification to bee that accepting whereby God receiuing vs into fauour doth take vs for righteous and wee say that the same is placed in our forgiuenes of sinnes and in the imputation of the righteousnes of Christ* Luk. 7.21 16 15. Gal. 3.4 Rom. 5.23 Rom. 6.26 Act. 13.38 3 Also to iustifie in the scripture doth signifie nothing els but to absolue frō giltines him which was accused as if his innocencie were approued 4 And if we omit to contend about the worde if we looke into the thing it self there shall no doubt remaine For Paul by the word Accepting meaneth iustification* Acceptinge Eph. 1.5 Rom. 3.24 We are appointed vnto adoption by Christ according to the good pleasure of God to the praise of his glorious grace whereby hee hath accounted vs acceptable or in fauour 5 Obiect Christ is one with vs we again are one with him Wherefore as righteousnes is essentiallie in Christ so is it in vs and yet not imputed or free but essentiall An. Wee vse with Christ the secret power of his spirite How we are vnited in Christ not that the essence of Christ is powred out into our essence Obiect Not onlie Christ but also the father and the holy Ghost do dwell in vs therefore we are substantiallie in God An. We must consider the maner of dwelling What is meant by dwellinge namelie that the Father and the Spirite are in Christe and like as the fulnesse of the Godhead dwelleth in him so in him wee possesse God wholie 6 Quest Doth God leaue those whom he iustifieth such as they were by nature without changing them from their vices An. Righteousnes iustificatiō cannot be separated Righteousnes and iustification ar not seperate Therefore whōsoeuer God receiueth into fauour he doth also indow thē with the spirit of adoption by whose power hee reformeth and fashioneth them according to his owne image that they may liue godlily and holily Obiect Faith doth not iustifie of it selfe but in asmuch as it receiueth Christ An. I graunt For God doeth properlie iustifie by Christ 1 Cor. 1.3 A similitude who is giuen vs to be our righteousnes and sanctification* But we compare faith to a vessell because vnlesse being emptie we come with the wide open mouth of the soule to craue the grace of Christ we are not capable of Christ Obiect Faith is Christ An. As the pot is the
the causes for which the Lord doth good to them Election is the beginninge of graces An. The cause wherby God is moued to do good to those that be his is not thē handled but only the ordinarie dispensatiō Because God by heaping graces vpon graces taketh occasion by the former to adde the latter that he may omit nothing which may serue to the enriching of his seruants so by this meanes he prosecuteth his liberality yet so that he will alwayes haue vs to respect the free election which is the fountaine and beginning CHAP. XV. That those things which are boasted of the merites of workes do ouerthrow aswell the praise of God in geuing righteousnes as the certaintie of saluation 1 VVE haue alreadie dispatched that which is chiefe that a man is iustified by the mercie of God alone by the communicating of Christ alone and therfore by faith alone not by workes Whether good workes deserue fauor It remaineth that we discusse this question that howsoeuer works are not sufficient to iustifie a man yet whether they do not deserue fauour at Gods hands 2 Surely whosoeuer he were that first applyed merit to mens workes compared with Gods iudgemēt Merit he prouided verie euil for the sincerity of faith Obiect The auncient writers of the Church did euerie where vse it An. Would God they had not ministred matter of errour to their posteritie by the abuse of one litle word 3 The Scripture doth shew what all our works deserue when it denieth that they are able to abide the sight of God because they be full of vncleanenesse* againe what if we should fulfill the Law Ezec. 36.22.32 Lu. 17 20 we are vnprofitable seruants* Obiect The Lord doth call those good workes which he hath bestowed vpon vs ours and doth not onely testifie that they are acceptable in his sight but that they shall also haue a reward An. He doth it for this cause that we may be encouraged by so great a promise that we may not be weary of well doing and that we may be thankfull indeede to God for so great bountifulnesse Works are good as they are of God Obiect If workes be of God then are they good An. They are good as they are of God but man polluteth defileth by his vncleannes those works which were good Quest How then do they please God are not vnprofitable to the doers of them An. Not because they deserue this but because the goodnesse of God doth of it selfe set this price vpon them Eccle. 16.14 4 Obiect Mercy will make place for euery one according to the merit of his works* An. It is thus in Greeke for euerie one shal find according to his works Obiect With such sacrifices men merit at Gods hands Heb. 13.16 saith the Apostle* An. There is nothing else in the Greeke but that such sacrifices do please God and are acceptable to him Obiect Good works do merit those graces which we haue giuen vs in this life but eternall saluation is the reward of faith alone An. Isaias doth shewe that the increasings of the faithfull are the giftes of his owne free goodnesse* Is 51.1 5 Paule teacheth in manie places that we haue the fulfilling of all good things in Christ* and nothing of ourselues 1 Cor. 1.3 Eph. 1.4 Coll. 1.14 Ioh. 10.28 6 Obiect Morall works make men acceptable to God before they be ingrafted into Christ An. But the Scripture saith that they are all in death which possesse not the Sonne* and againe 1 Ioh. 5.12 Rom. 14.23 Whatsoeuer is done without faith is sin* Obiect Christ deserued for vs the first grace now it standeth vs vpon not to be wanting to the occasion offered vs. An. O impudencie as if Christ did only set open the way to saluation Would God they did but tast what these sayings meane He hath life which hath the Sonne* 1 Ioh. 5.12 Whosoeuer beleeueth is past frō death to life * Ioh. 5.12 and such like * Rom. 3.14 1 Ioh. 3.23 Eph. 2.6 Coll. 1.13 7 Obiect A man is iustified by faith which is formed because good works haue from faith to be auailable to righteousnesse An. That is to name faith in mockage and to steale from God the praise of good works Obiect The principall cause is in good workes Free will and yet free will is not excluded by which cometh all merit An. The Apostle saith that we are the workmāship of God created vnto good workes which he hath prepared that we should walk in them* Eph. 2.10 Therfore seing there commeth no good from vs vnlesse we be regenerate and regeneration is of God In good workes nothinge is of our selues there is no cause why we shold chalenge to our selues one ownce in good works 8 That is most plainly shewed by manie testimonies of Scripture* Wherupon we conclude that men are not iustified before God by workes but we say that all those which are of God are regenerate and made a newe creature that they may passe frō the kingdome of sinne 2 Ioh. 1.8 1 Pet. 4 3. 2 Tim. 2.20 c. A similitude vnto the kingdome of righteousnesse and that by this testimonie they make their calling sure and are iudged as trees by the frutes CHAP. XVI The refutation of those sclaunders wherewith the Papistes indeuour to burthen this doctrine to bring it in contempt Obiect 1 BY the iustification of faith good works are destroyed An. Yea they are rather established Because we dreame not of a faith that is voide of good workes There be no works good without faith or of iustification which is without these Notwithstanding we place iustification in faith and not in workes 2 Obiect Mens minds are brought frō the desire of well doing when we take from them the opinion of deseruing Heb. 9.13 Lu. 1.74 Rom. 6.6.18 Tit. 2.11 c. An. If men must be pricked forward no man can vse sharper goads then those which are fet from the ende of our redemption and calling For it were vnseemely sacriledge if being once cleansed we shold defile our selues with new filthinesse and so profane the holy bloud of Christ How euerye man shall bee rewarded accordinge to his workes 3 Obiect God shall giue euerie man according to his workes An. That is a kinde of exhortation which the Scripture doth oftentimes vse that he may omit no way that may encourage vs. 4 Obiect Men are inuited to sinne whē we hold free forgiuenesse of sinnes An. We say that remission of sinnes is of so great estimation that it can not be recompēced with anie good of ours and that therefore it could neuer be gotten vnlesse it were free Remission is free to vs not to Christ Furthermore to vs it is free not to Christ who payed so deare for it Therfore men are admonished that so oftē as they sinne they do so often shed his most
worship profaned by superstitious rites such as idolatrie is The ende And there bee two partes of the commandement the former brideleth our licentiousnesse 2. Partes that we make not God subiect to our senses or represēt him by anie shape the second forbiddeth that wee worship no images for religions sake 18 To the end he may induce vs to this he setteth out his power which he will not suffer to bee abated Secondlie he calleth himselfe ielous because he can abide no partner Thirdlie hee auoucheth that he will bee a reuenger of his glorie vppon the children the childrens children the childrens childrens children if we geue the worship of his Godhead to anie other Fourthlie he promiseth mercie to the true keepers of the commandement God reuengeth his glorie vpon the fourth generation Ezech. 18.20 19 Obiect To punish an innocent for an other mans fault is against right and the worde of God himselfe * An. There is no vnrighteousnes in God neither doeth hee suffer the sonne to beare the iniquitie of his father but hee is punished for his owne offence 20 For if the visitation be fulfilled when God taketh away grace and other helpes of saluation from a familie Euerie one is punished for his owne iniquitie in that that the children being made blind and forsaken of the Lorde doe walk in their fathers footesteps they beare the curse of their fathers wickednesse so that liuing wickedlie they are by the iust iudgement of God punished not for other mens offences but for their owne iniquitie The promise of the law 21 On the otherside is offered the promise touching the spreading abroade of mercie vnto a thousand generations whence the faithfull haue an excellent comfort 3. Commandement Three thinges to be obserued 22 Wee must diligentlie note three thinges in the third first that whatsoeuer the minde conceaueth or the tongue vttereth concerning God it doe taste of his excellencie Secondlie that we do not rashlie abuse his holie worde and reuerent misteries either to ambition or couetousnesse or for our owne follie Last of all that we doe not slaunder nor backbite his workes but that we speake of them with titles of wisedome righteousnesse and goodnesse 23 Furthermore What an oth is an oath is a calling of God to witnesse to confirme the truth of our speech Isa 19.18 65 16. Ier. 12.16 which by many places of scripture is prooued to be a kinde of the worship of God * Ier. 5.7 Soph. 1.5 In which respect the Lorde is verie angrie with those which sweare by straunge Gods * 24 And the name of God is profaned three waies first when men sweare falslie by it for what remaineth to the Lord whē he shal be robbed of his truth The name of God is profaned three wayes when hee is made the approuer of that whiche is false * 25 Secondlie when it is vsed in true but superfluous oathes Leuit. 19.12 2. Ios 7.19 for an oath is not permitted but for necessities sake when we must haue regard eyther of religion or of loue Last of all we sinne if in Gods place by manifest impietie wee put saints or other creatures when wee take an oath because by this meanes we conueigh to them the glorie of the godhead Exod. 23.13 Deut. 6.13 Heb. 6.13 26 Obiect Christ his inhibition is general * Mat. 5.34 sweare not at all An. Christ is not contrarie to the father but he correcteth the abuse of the Pharises which did suffer oaths The error of the Pharisees so they were not false or the name of god were not vsed yea he doth also forbid superfluous oaths such as were oblique and which are made by the name of creatures 27 Therefore let vs conclude that oathes are lawfull seeing Christ his disciples did swear and that not only publike oathes before the magistrate but also priuate So Abraham * Iacob * Booz Gen. 21.24 * Abdias * Gen. 31.53 did sweare * Ruth 3.13 4. Commandement * 1. King 18 1◠28 The end of the cōmandement is that being dead to our owne affections workes wee thinke vpon the kingdome of God and that we be exercised by those waies and meanes which hee hath appointed vnto that meditation Touching this wee must cōsider three things Three thinges to be considered first vnder the rest of the seuenth day is figured to the people of Israel the spirituall rest whereby the faithfull keepe holiday from their owne workes that God may worke in them The spirituall rest Secondlie he woulde haue a set day wherein they may come together to heare the law and do the ceremonies Thirdlie for seruāts sakes that they might rest from their labour The hearing of the word 29 Notwithstanding wee are taught in manie places that that shadowing of the spirituall rest had the chiefest place in the Sabboth * 30 The obseruing of one day of seuen did represent vnto the Iewes that perpetuall rest Ease of seruāts Num. 13.22 Ezech. 20.12 which that it might be obserued with more religion God commended it by his owne example The ceremony of the Sabboth is abolished by Christ Rom. 6.4 31 And it is not to bee doubted but that Christe by his comming did take away that which was ceremoniall heere For hee is the truth at whose presence all figures doe vanish away * Col. 2.16 Therefore let all superstitious obseruing of daies be far from christians 32 The two latter causes are like conuenient for all ages Though the ceremonies be taken away yet it is necessarie that we meete together to heare the word Why we meet together in the Church to breake the mysticall bread and to commō praier Againe that seruants labourers haue their rest from labour Obiect This commaundement was giuen to the Iewes and not to vs. An. We be the children of God therefore he did no lesse prouide for our necessity then for the necessitie of the Iewes Quest Why doe we not come together daily An. Would God we might but seeing the weaknesse of manie cannot suffer that The profite of congregations why doe wee not obey the order which God hath laid vpon vs 33 Obiect The christian common people is nourished in Iudaisme The obseruing of the Lordes day because they retaine some obseruation of daies An. We obserue the Lords day not as ceremonies with most strait religion but we take it as a remedie necessarie for retaining order in the church Obiect Paul teacheth that Christians must not be iudged in obseruing dayes Col. 2.16 in another place he auoucheth that it is a superstitious thing to iudge betweene day and day * Rom. 14.5 An. He taketh away the abuses whereby they darkened the glorie of Christe and the light of the Gospel by retaining shadowes 34 But the Lords day commeth in steede of the Sabboth The Lordes day in place of the Sabboth
treasure A similitude Faith an instrument For faith is the onelye instrument to receaue righteousnesse in Christ who is the materiall cause authour and minister 8 Obiect By the ministerie of the external word the internall is receiued Therefore Christe being God and man is made vnto vs righteousnesse in respect of his Godhead not of his manhood An. He is made vnto vs righteousnesse as he is man the mediatour and that which was from euerlasting cannot conueniently be saied to be made to vs. Ios 51.10 Obiect The Lorde shall bee our righteousnesse* An. Hee speaketh of Christ who being God reuealed in the flesh is made our righteousnes 9 Obiect This worke of iustifiying doth by his excellencie exceed the nature of man and therefore it cannot but bee ascribed to the diuine nature An. I graunt Obiect Therefore the diuine nature alone doth iustifie vs. An. It doth not follow for although Christ could neither by his blood purge our soules nor appease the father by his sacrifice Christ doth iustifie as he is man nor deliuer vs from giltinesse vnlesse he had been verie God yet it is certaine that he did all these thinges according to his humane nature For wee are iustified by the obedience of Christ* Rom. 5.19 and he did no otherwise obey but as he tooke vpon him the nature of a seruant therefore we haue righteousnesse giuen vs in his flesh 2 Pet. 1.4 10 Obiect By Christ saith Peter we haue precious and most great promises giuen vs that wee shoulde bee made partakers of the nature of God An. Iohn expoundeth that of the last cōming of Christ 1 Ioh. 3.2 that we should then see God as he is because we shall be like to him 11 Obiect It is an absurd thing to say that the word Iustifie is a lawe tearme To Iustifie is a lawe terme so that it is all one as to absolue seeing that wee must bee righteous in deede An. God doth iustifie both by acquitting or absoluing and also by pardoning wherupon Paul saith 2 Cor. 5.21 God was in Christ reconciled the world to himselfe in not imputing sinnes to men * Psal 32.1 Rom. 4.7 Also Dauid describeth righteousnes without workes thus they are blessed whose iniquities are forgiuen Obiect It is contrarie to God and his nature to iustifie those which doe in deede continue wicked An. The grace of iustification is not separate frō regeneration though they be distinct thinges And God doth so beginne regeneration in the elect in whō there remaine alwaies some remnants of sin doth so proceede during the whole course of their life that they are alwaies subiect to the iudgemēt of death before his iudgement seat Rom. 8.33 But he iustifieth* them not in part but freelie that they may appeare in heauen as clothed with the puritie of Christ 12 Obiect Christ is made to vs wisdome which agreeth onlie to the eternall word 1 Cor. 1.30 Therefore neither is Christ as he is man righteousnesse An. The onelie begotten sonne of God was alwaies indeed his eternall wisedome but that which hee had of the father hath hee reuealed vnto vs namely the treasures of wisedome and knowledge* Coll. 2.3 and so the saying of Paul is not referred vnto the essence of the sonne of God but vnto our vse and it is well applied to the humane nature of Christ Obiect They which place saluation in the death of Christ alone make two Gods in denying that we are righteous by the righteousnesse of God An. That which wee haue in Christ doeth come from the grace and fauour of God also that righteousnes which Christ geueth vs is the righteousnes of God Our righteousnes and lyfe is onlye in the death and resurrection of Christ Wee graunt but we hold stedfastly that wee haue righteousnes and life only in the death and resurrection of Christ Obiect That is properly called righteousnes wherby we are moued to do good But God worketh in vs both to will to do* Phil. 2.13 Therefore we haue righteousnes no where els An. God indeed reformeth vs by his spirite vnto holines of life and righteousnes but immediately by his sonne with whom he hath left all the fulnesse of the holie Ghoste that by his aboundance he might supplie the need of his members Ob. Christ himself was iust by the righteousnes of God because vnlesse the will of the father had moued him he himself would not haue satisfied the office committed vnto him Rom. 3.21 5.9 Papists An. Paul saith that Christ hath giuen vs saluation * to shew his owne righteousnes 13 Ob. Righteousnes is cōpoūded of faith works An. These two do so differ that if the one stand the other must needs be ouerthrown Paul counteth all but doung Ph. 3.8 Faith and workes that hee may win Christ * that he may find in him not hauing his owne righteousnes which is of the law but that which is by the faith of Iesus Christ righteousnes which is of God through faith 14 Ob. Paul speaketh of the works which men do before they be regenerate such as were the Iewes But there is a far other respect to be had of spiritual works Spirituall workes For they be fruites of regeneration An. In the cōparison of the righteousnes of the law the righteousnes of the gospell which he maketh* Gal. 3.11.12 Rom. 10.5.9 hee excludeth all maner works with what title soeuer they be adorned For hee teacheth that the righteousnes of the law is The righteousnes of the law that he obtaine saluation which shall perfourme that which the lawe commanudeth The righteousnes of faith and that this is the righteousnes of faith if we beleeue that Christ died and rose again 15 Obiect Faith is a certainetie of the conscience in looking for at Gods hands a rewarde for deserts Also the grace of God is not the imputation of free righteousnes but the holy ghost to the studie of holinesse 16 An. When the scripture speaketh of the righteousnes of faith it leadeth vs to a farre other thing to wit that being turned away frō the beholding of our workes wee may looke onely vnto the mercie of God and the perfection of Christ 17 Furthermore we must diligentlie note The relatiō betweene faith the Gospell that there is some relation between faith the Gospel because faith is said therfore to iustify because it receiueth the saluation imbraceth righteousnes offered in the gospel and wheras it is said to be offred by the gospel therby is excluded all cōsideration of works which Paul sheweth most plainly in 2. places Rom 12.5 Gal. 3.18 Obiect Then the righteousnes which we haue by our owne industrie and will is reiected An. The law profiteth nothing by commanding because there is none that can fulfill it* Rom. 8.2 18 And it is manifest that no man is iustified by the law because the
of men For the vncleannesse of their conscience argueth that they are both of them vnregenerate by the Spirit of God Againe there is in them no regeneration because no faith without which there is no iustification What can sinners then bring forth which are estranged from God Hagg. 2.12 but that which is execrable in his iudgement* 8 Therfore hypocrites and such as keep wickednesse inwrapped in their hart do in vaine studie to bring God indebted to thē by their works Ies 1.13 For they shall more and more prouoke him* seing the sacrifices of wicked men are abhominable before God* Prou. 15.8 4 The workes of the Regenerate 9 Now let vs see what righteousnesse those haue whom we haue placed in the fourth ranke Let vs graunt that they are reconciled iustified mortified sanctified by the grace of Christ that they walke in the wayes of the Lord through the guiding of the holy Ghost yet let them not be puffed vp there remaine remnants of imperfection which may minister argument of humilitie There is none so righteous which doth good and not sinne* 1 Kin. 8.48 Then what maner righteousnesse shall they haue 30 Againe although it might be that we might haue some works which might be pure perfect yet one sinne is sufficiēt to extinguish all the remēbrāce of our former righteousnesse as saith the Prophet and whereto also Iames agreeth* Ezech. 18.24 Iam. 2 10. He which offendeth in one is made guiltie of all 11 Therefore we must stand stoutly in these two that there was neuer anie worke of anie godly man which if it be examined by the sharpe iudgement of God was not damnable Secondly if anie such be graunted yet being corrupted with sinnes it looseth his grace And this is the chiefe point of our disputation 12 Obiect Good workes are not of so great value by inward dignitie The Popish woorkes as that they are sufficient to obtaine righteousnesse but this that they are of so great value is of grace accepting them Againe so long as we liue the faultes which are committed are recompenced with workes of supererogation An. That which you call accepting grace is nothing else What acceptinge grace is but his free goodnesse whereby the Father embraceth vs in Christ when as he clotheth vs with innocencie accounteth the same ours that by the benefit therof he may take vs for holie pure and innocent That no works of man doe please 13 If these things be true surely no good workes can make vs acceptable to God of them selues nay nor please him saue onely inasmuch as man being clothed with the righteousnes of Christ doth please God obtaine remission of his sins For God hath not promised the reward of life to certaine workes but onely pronounceth that he which doeth these things shal liue setting down a curse for those which shall not abide in all things Therfore all the righteousnes of men being gathered on one heap cannot be sufficient to make recompēce for one That doth the sinne of Adam proue 14 And to boast of workes of supererogation how doth it agree with that which is commanded that when we haue done all things which are commaunded vs Workes of supererogation Luk. 17.10 we say that we are vnprofitable seruants* and that we haue done no more then was our dutie to do To say before God is not to dissemble or lie but to determine with thy self that wherof thou art certaine 15 Obiect Paule did yeelde of his owne right which he might if he would haue vsed neither dyd he only employ vpon the Corinthians so much as he ought of dutie but he bestowed vpon thē paines freely beyond the bounds of his dutie An. He did this lest he should haue bene a stumbling blocke to the weake but not that he might do somewhat of supererogation for the Lord. Because all our works are due to the Lord as the proper possessions of bondmen 16 Therfore we must driue away two plagues in this point Confidence and gloryinge are Plagues Psal 143.2 Ies 45.20 61 3. the first that we put no confidence in the righteousnesse of workes Secondly that we ascribe no glorie to them When confidence is once gone glorying must needs be packing also* 17 Furthermore if we respect the fower kinds of causes we shall find none of them to agree to works in the establishing of our saluation 1 The efficient 2 Materiall 3 Formall The efficient is the mercie of our heauenly Father the materiall is Christ with his obedience the formall or instrumentall is faith And these three doth Iohn comprehend in one sentence* Ioh. 3.16 So God loued the world that he gaue his onely begotten Sonne that euerie one which beleueth in him may not perish but haue euerlasting life* 4 Finall The finall cause is the declaration of Gods righteousnesse and the praise of his goodnesse as Paule witnesseth* Rom. 3.25 Therefore seeing we see all the parts of our saluation to be thus without vs what cause is there why we should nowe haue anie affiance in works or glorie in them 18 Obiect But holy men do often make mentiō of their innocency and integritie Why holie men made mention of their righteousnes An. That is done two wayes either by cōparing their good cause with the euill cause of the wicked they thereby conceaue sure hope of victorie not so much for commending of their owne righteousnesse as for the iust and deserued condemning of their aduersaries Or else because euen without cōparing them selues with other when they recorde them selues before God the cleannesse of their owne conscience bringeth them both some consolation also confidence But when they are busie about the grounding establishing of their saluation they set their eyes vpon the goodnesse of God alone 19 Therfore when holie men cōfirme their faith by innocencie of their conscience and take and gather thēce matter of reioycing they do nothing else but call to mind by the frutes of their calling that they are adopted by the Lord into the place of children* Pro. 14.26 Gen. 14.40 1 Kin. 20.3 not that they place in them any foundation of their righteousnesse and saluation In psal 137. Note 20 This selfe same thing doth Augustine shew in a fewe words* I commend not the workes of mine hands I feare lest when thou shalt looke into them thou find more sinnes then merits but I say despise not the works of thine hands behold thy worke in me not mine owne worke If thou shalt see mine thou condemnest it if thine thou crownest it Because whatsoeuer good workes I haue they are of thee He setteth downe two causes why he dare not bost of his works before God first because if he haue any good works there he seeth nothing which is his owne secondly because euen that is oppressed with the multitude of sinnes 21 Obiect The good workes of the faithfull are
the sight of God or else they must flie to the fortresse of mercie but the Lord after he hath once receaued men into the couenant of grace he doth not examine their works as they deserue but doeth kisse them with fatherly kindnesse Obiect The Apostle wisheth so great perfection to the faithfull that they may be blamelesse and vnreprouable in the day of the Lord* Eph. 1.4 1 Thes 3.23 An. All the godly must indeed ayme at this mark and striue to come vnto it but because the best maner of this present life is nothing else but a goinge forward we shall come to that marke then onely when being vnclothed of the flesh of sinne we shall be wholie ioyned to the Lord. CHAP. XVIII That the righteousenesse of workes is ill gathered of the reward Obiect 1 GOd shall render to euerie man according to his workes* Mat. 16.29 2 Cor. 5.10 Rom. 2.6 Ioh 5.29 c Degrees and steppes to saluation An. The maner of speaking doth rather shew the order of following then the cause For the Lord doeth finish our saluation by these degrees of his mercie when he calleth the elect vnto him self hauing called them doth iustify them hauing iustified them doth glorifie them Obiect It is sayd to the faithfull that they worke out their owne saluation* An. That is done when by applying thē selues in doing good works Ph. 2.12 they meditate vpon eternall life But the Lord is said both to begin and to finish* Ph. 1.6 2 The kingdome of heauen is not seruants wages but childrens inheritaunce which they alone shall enioy which are adopted of the Lord to be his children* Eph. 1.18 Gal. 4.30 Obiect God sware to Abraham Beccause thou hast done this thing and hast not spared thine owne sonne I will blesse thee and will multiply thy seede* Gen. 22.3 An. He had receaued the promise before the cōmandement was giuen Therefore he deserued not the blessing by his obedience 3 Obiect The Lorde doeth either deceaue or mocke vs when he saith that he rendreth that for reward to our works which he had giuen freely before works Why that is attributed to workes which is geuen frielie An. He doth not mocke vs. Because he will haue vs exercised by good works to thinke vpon the geuing of those things which he hath promised and to runne through them that we may come to the blessed hope which is set before vs in the heauens the frute of the promises is rightly assigned to them vnto the ripenesse whereof they bring vs Therfore let vs say with Peter* 1 Pet 1.6 eternall life is the reward of faith 4 Therefore when the Scripture calleth eternall life the reward of workes Eternall life is the reward of faith it doth it not to set forth the dignitie of our works as if they deserue such a reward but that it may succour our weaknes which it doeth otherwise exercise with so manie griefes whiles we liue here 5 Obiect God who is a iust iudge will once geue to those that be his the crowne of righteousnesse* 2 Tim. 4.8 An. To whom should he geue a crowne as a iust iudge if he had not giuen grace as a mercifull father and howe should there be righteousnesse Grace went before righteousnes if grace had not gone before which iustifieth the wicked 6 Obiect Make you friends of the wicked Mammon that when you shall neede they may receaue you into euerlasting habitations* Lu. 16.9 The same is sayd of Paule * 1 Tim. 6.17 Good workes are compared to richesse which we may enioy in the blessednesse of eternall life An. He which giueth to the poore lendeth to the Lord* He which soweth plentifully Mat. 25.4 Pro. 19.17 shall reape plentifullie * 2 Cor. 6.6 For those things are put into the hand of the Lord which are bestowed vpon the pore according to the dutie of loue As he is a faithfull keeper of that which is committed to him so he will once restore it with plentifull ouerplus 7 Obiect Tribulations are brought vppon the faithfull that they may be accounted worthie of the kingdome of God for which they suffer because he is iust to restore affliction to those which afflict you and to you rest* 2 Th. 1.5 Heb. 6.10 An. God the Father will haue vs whom he hath chosen to be his children to be made like to Christ his first begotten * Rom. 8.29 Luk. 24.26 Act. 14.22 As it was meet that he shold first suffer then at length enter into the glory of God appointed for him so must we by many tribulations enter into the kingdome of heauen So we are coūted worthie of the kingdom of heauen The markes of Christ which beare in our bodie the markes of our maister that his life may be made manifest in vs. 8 Obiect Loue is greater then faith therefore we are rather iustified by loue then by faith* An. Loue is greater then faith 1 Cor. 13.13 not that it is more meritorious but more fruitefull because it farther because it serueth more because it is alwayes quicke and in force whereas the vse of faith lasteth but for a time How loue is greater then faith Obiect If loue be the bond of perfection therfore of righteousnesse also which is nothing else but perfection An. But we shall neuer come vnto that perfectiō vnlesse we fill all the measures of loue 9 Obiect Christ sayd to the Lawyer If thou wilt enter into life keep the commandements An. We are excluded by our sinnes frō the righteousnesse of the Law Therfore we must needs seek another help that we may enioy eternall life Ioh. 6.26 Faith is a work Obiect Faith is a worke* therefore it ought not to be set against works An. Faith iustifieth not inasmuch as it is the obedience of the will of God but inasmuch as it embraceth the mercie of God The lawe of contraries Obiect There is the same rule of contraries Therfore if euerie sinne be counted to vs for vnrighteousnesse it is agreable that the praise of righteousnesse be attributed to euerie good worke Iam. 2.10 An. This maxime hath no place here For if we offend in one we are guiltie of all* And a man can not be righteous by works vnlesse he followe this straight line with a continuall course CHAP. XIX Of Christian libertie 1 NOw must we in treat of Christiā liberty which is as it were an appurtenāce of iustification is of no small force to vnderstand the force of it 2 And it consisteth in three points the first is that the consciences of the faithfull when the affiance of their iustificatiō before God is to be sought do lift vp themselues aboue the lawe and forget all the whole righteousnes of the law Obiect Then the Lawe is superfluous for the faithfull Christian libertie consisteth in three thinges An. It is not because it stirreth vs vppe
poore he biddeth those which labour come to him * Mat. 11.28 he calleth not the iust but sinners * Mat. 9.13 ◠8 Therefore if we will giue place to the calling of Christ let vs abandon both arrogancie also securitie Arrogancie securitie are two plagues Note that beeing readie wee may make hast vnto Christ that being empty hungry we may be filled with his good thinges Because euerie man doth so much hinder the bountifulnesse of God as be doth rest in himselfe CHAP. XIII That ther must be two things obserued in free iustificatiō 1 VVE must especially respect two things first that the Lords glorie remain to him vntouched vndeminished Two thinges in iustification that our cōsciēces haue a calme tranquilitie before his iudgement seate that shal be obserued if he alone be knowē to be iust to iustify him which is of the faith of Iesus Christ Because so long as man hath anie thing to say for himselfe so long there is somewhat taken from the glorie of God Let the knowledge of our owne iniquitie be added Note 1 Cor. 1.13 Rom. 2.19 whereby being beaten downe wee may flie vnto Christ in whom we may reioyce and triumph* 2 So it is indeed we do neuer trulie glorie in him vnlesse wee be throughlie spoiled of our owne glorie* Obiect Hee doeth not glorie who without arrogancie doth recognize his owne righteousnesse The end of iustification An. Such estimation breedeth confidence and confidence glorying Therefore let vs remember that in the whole disputation of righteousnesse wee must haue respect vnto this end that the praise thereof remaine sounde and whole to the Lord. For no man can chalendge to himselfe euen the verie least iote of righteousnesse without sacrilege Whence peace of conscience doth come 3 Whereas wee set downe in the second place that the conscience cānot otherwise be kept before God vnlesse free righteousnesse bee giuen vs by the gift of God let vs alwaies remember that saying of Soloman Who will say I haue cleansed my heart I am purified from my sinne There is no man surelie which is not drenched in infinite filthinesse He shall haue no quietnesse of conscience thereby but shall rather be tormented with the terror of hell He shall profite nothing by deferring or driuing of Pro. 20.9 By works commeth doubting and at length desperation whē euerie man for himselfe accounteth how much hee oweth Desperation cōmeth by workes and how vnable he is to pay Lo now faith is extinguished oppressed for to doubt and despaire is not to beleeue 4 Againe the promise should be voide for if the accomplishment thereof depend vpon our merite when shall wee come to this point to deserue the goodnesse of God Moreouer that second member followeth vpon the former for the promise shall be fulfilled to none but to those which shall beleeue it Therfore if faith be fallen there remaineth no force of the promise Therfore the inheritance is of faith that it may be according to grace Mercy truth are ioyned togither Psal 119.76 Ies 9.6 Eph. 2.4 to establishe the promise for it is abundantlie confirmed when it resteth vpon mercie alone because mercie and truth are knit together with a perpetuall knot* Therfore seeing that faith doth lay hold vpon Christ alone it followeth that hee is not without cause called the king of peace our peace which appeaseth all the trobles of the soule If the meanes bee demaunded we must come vnto his sacrifice 5 For Paul denieth that there is anie peace or quiet ioy left to mens consciences Rom. 1.5 Rom. 8.45 Psal 23.4 vnlesse it bee set downe that wee are iustified by faith which is a thing altogether passiue to iustification bringing nothing of ours to win Gods fauour but we receiue that of Christ which we want CHAP. XIIII VVhat manner of beginning iustification hath and the continuall processe thereof 1 THAT wee may more easilie discusse what maner righteousnesse man may haue during the whole course of this life What manner righteousnes man hath let vs make a fourefold degree For men are either indued with no knoweledge of God as idolaters or being entered by the sacramentes they denie God not with their mouth but in their deedes or they are hypocrites or being regenerate they meditate vpon true holines In the first when they are to bee iudged by their naturall gifts there shall not be foūd one sparkle of goodnes frō the crown of the head vnto the sole of the foote 1 Naturall Idolaters 2 Ob. What excellent giftes soeuer are seen in the vnbeleeuers they are gifts of God as in Titus Traianus iustice Ier. 17 9. Gen. 8.21 moderation equitie in Vespasian continencie 3 An. Neuerthelesse that is true which Augustine writeth that all those which are strangers frō the religion of god howsoeuer they be counted wōderful for the opinion of vertue which men haue of them are not only worthie of no reward but rather of punishment because they pollute the pure giftes of God with the filthines of their heart Obiect They are Gods instruments to preserue societie An. Notwithstāding they do most wickedlie execute these good works of god because they are kept from doing euil not with any sincere desire of goodnesse Why the workes of the wicked be no good workes but by ambition by the loue of themselues or by some sinister affection 4 Furthermore Iohn saith that there is no life without the sonne of God Therefore as for those which haue no part in Christ 1 Ioh. 5.12 how great soeuer they be whatsoeuer they do or goe aboue they goe forward notwithstanding vnto destruction vnto the iudgement of eternal death forasmuch as they cannot please God being destitute of faith* Heb. 12.6 5 The thing shall appeare more plainely if the grace of God be set against the naturall condition of mā as cōtrary The miserie of man is knowen by the grace of God The scripture crieth that God findeth nothing in man whereby he may be moued to do good to him but that he doth preuent him with his free goodnes For what can a man that is dead do to recouer life But when hee doth inlighten vs with the knowledge of him selfe he is said to raise vs vp from death and to make vs a newe creature* 1 Ioh. 5.25 Eph. 2.4 6 So soone as Isaias hath described the vniuersall destruction of all mankind he doth excellentlie adde afterward the order of his restoring* Ies 59.15 If the couenāt of God which is our first ioyning with God do rest vpon the mercie of God Iustification is the beginninge of loue Rom. 5.6 Coll. 1.21 1 Ioh. 4.10 Ose 14 5. there is no foundation left for our owne righteousnesse For if iustification be the beginning of loue* what righteousnesse of works do go before it 7 Vnder this sort are comprehended the second third order