all these things ought so farre foorth to be contemned as shalbée expedient to the perpetuall and liuely meditation of the heauenly kingdome but this is vtterly extinguished two wayes by their ouermuche loue first by immoderate vsing the things wherin they aboūd because by that meanes they make of helpes lettes and impedimentes There is great carefulnesse of trimming the body and as great carelesnesse of vertue for they that are carefull of the bodie are vnmindful of their soule 5 Moreouer by gréeuously wanting if they be absent Phi 4.12 or by immoderat desiring for this is a great hinderance to pietie The scripture also tempereth the vse of earthly things after another sort that is to say whē it teacheth that they are so appointed for our vse that wée shall render an account of them that to him who hath condemned all abuse with his owne mouth 6 Last of all the same also serueth to no small purpose to iudge what is the right vse of earthly things because the Lorde biddeth euery one of vs in all the doinges of his life to haue an eye to his calling that we take nothing in hande rashly or with a doubtful conscience From the 11. Chapter to the 18. These eight Chapters of iustificatiō of Fayth which followe séeme to mée that they may most aptly be knit together in this order that first he doeth affirme the thing it selfe in the 11. but the foure which next folow by destroying righteousnes by workes doe confirme euery thing according to that order which euery one doeth shew in their titles the twelfthe is of the discription of perfect righteousnes 13 and from two thinges which are to be taken héed of 14. of the consideration of the beginning and going forwarde of sanctification in the regenerate 15. from two wicked affectes which alwayes accompany righteousnes of works The thrée other doe beate downe first the slaunders than the argumentes of the aduersaries first those which are drawne from the promises either of the law or the Gospel 17. thā those things whereby righteousnes of workes is gathered by promised reward .18 Cap. 11. Of the iustification of Fayth and first of the definition of the name and of the thing THere are thrée principall partes of this Chapter for first he disputeth of the word from the 1. to the 4 secondly he beateth downe Osianders dotage of essentiall righteousnes from the 5. to the 12. Last of all against righteousnes of workes he setteth vp righteousnes of Fayth from the 13. to the 23. 1 After hée hath briefly recited those thinges which are before spoken of regeneration he commeth to the doctrine of iustification the knowledge whereof he proueth to be very necessary for two causes 2 But that wée stumble not at the first entry he sheweth what it is to bée iustified first before God secondly by workes thirdly by Fayth 3 This his interpretation of the word he confirmeth by many testimonyes of Scripture first where Luke sayeth that the people when they had heard Christ did iustifie God where Christ pronounceth that wisedome is iustified by her children he doth not mean there that they doe giue righteousnes which alway remaineth perfect with God Luk. 7.12.37 nor to make the doctrine of saluation righteous which hath euer that of it self but both these speeches serue to giue to God and his doctrine the praise that they deserue when Christ reprocheth the Pharisies that they iustifie them selues hée doeth not meane that they obtaine righteousnes by well doyng but doe vain-gloriously séeke for the fame of righteousnesse whereof they bée voyde Luk. 16.15 They are not onelye called wicked dooers that are guiltie in their consciences of any wicked dooing but also they that come in daunger of iudgement of condemnation 1. Kin. 1.21 for when Barsabe saieth that shée and Salomon shal be wicked doers shée doth not therin acknowledge any offence but cōplaineth that she and her sōne shal be put to shame to be numbred among the reprobate and condemned Gal. 3.8 Where Paul saieth that God iustifieth it is ment that he imputeth righteousnes by faith And where he saith that he iustifieth the wicked man it is ment that by the benefite of faith he deliuereth and maketh them free from damnation Acts. 13.38 Luke 18.12 which their wickednesse deserued as Paule concludeth in an other place 4 Moreouer he applieth the thing it selfe to the same out of Paul Eph. 1.5 Rom. 3.24 2. Cor. 5.18 where he expresseth iustification by the name of acceptation 5 As concerning Osianders dotage he proueth that his foundation is in that he peruersly did enterprete certaine places of the Vnion that is betwéene Christ and vs that is to say mingling an essential vnion as though the essence of Christe were mingled with ours which is false héerevpon it commeth to passe that Christ is to vs righteousnes not in respect as his righteousnes is ours by faith but because Christ is the eternal God the fountain of righteousnesse and the very righteousnesse of God imagining that wée are substantially righteous in God as well by essence as by qualitie powred into vs moreouer that not only Christ but also his father and the holy Ghost dwelleth in vs by a certaine substantiall mixture as though GOD shoulde make vs a part of himselfe 6 This dotage is more wicked and pernicious then may with silence bée passed ouer For from thence procéedeth those two first to be iustified is not only to be reconciled to GOD with frée pardon but also to be righteous the righteousnesse be not a frée imputation but a holinesse and vprightnesse which the substance of God remaining in vs doth breath into vs the other that Christ is not our righteousnesse in respect that being a Priest he had with satisfactory purging sinnes appeased his father toward vs but in respect that he is the eternall God and Life The first of these that Osiander may prooue hee both alledgeth a reason which by a most fitte similitude is wiped away and also manifestly corrupteth certaine places of scripture 1. Cor. 1.30 Rom. 4.5 7 That which hee obiecteth will followe by our doctrine that the power of iustifiyng should be of it selfe in faith by no meanes may be wiped away In that he saith that faith is Christ it is a croked figure and not be admitted for faith which only is the instrument to receiue righteousnesse is vnfitly mingled with Christ which is the materiall cause and both authour and minister of so great a benefite 8 As concerning the proofe of that other he contendeth that the inwarde worde is so of vs to bée receaued by the ministration of the outwarde worde that he may drawe vs from the person of the Mediator to his eternall diuinitie and séeing Christe is both God and man he would haue him righteousnes to vs in respect of his diuine humane nature which is cōfuted for if this belong properly to the Godhead then it
mercy with all them that loue him c. yet hee rather sheweth what are his seruants which haue faithfully receiued his couenant then they doe expresse the cause why GOD should doe good to them 7 Moreouer hee entreateth specially of two such kindes of speaches first of them that garnish good workes with the title of righteousnes that is to say they doe respect such workes not so much in respect of them that they are doone of mē as that they are commanded in the law for in the same sense it is no maruell if they be garnished with the title of righteousnesse Deut. 6.6.26 Deut. 24.13 Psalm 106.30 Luke 1.6 séeing that both the obedience of the same lawe doeth containe an absolute righteousnesse the kéeping of euery commandemēt a part of righteousnesse Gen. 4.4 Psa 106 30.3◠8 Then also he speaketh of the other that is of them which affirm that man is iustified by good workes and first hée determineth that works in themselues preuaile nothing at all and that we are iustified by only faith But when the faithfull haue obteined this fréee iustification now the good workes which followe haue another valuation then after their owne deseruing neither are they falsly counted vnrighteous or imputed for righteousnesse 9 The better to confute the same hée wringeth his aduersaries so on euery side with a horned argument that by no meanes they can escape for if they obiect the righteousnesse of workes to assaile the righteousnesse of faith they may many wayes be driuen to be forced to confesse that there is no worke that is not both corrupted with transgressions adioyned with it and with the corruptnesse of it selfe that it can not haue the honour of righteousnesse but if they graunt that they come from the righteousnesse of faith that works otherwise vnpure Deut. 2.7 Iob. 4.8 shoulde bee imputed to righteousnesse or else acknowledge only the righteousnesse of faith without the which righteousnes of workes is nothing or els by their righteousnes of workes they must néedes make a vipers birth 10 Hée prosecuteth this argument more at full graunting that by this meanes Rom. 3.7 there is not onely righteousnesse in partes as our aduersaries would haue it Iam 1.12 Psal 11.6 but also that it is allowed of God as if it were a perfect and full righteousnesse Matth. 5.3 yet because the iustification of faith is the fundation the same ought not to be lifted vp to destroy this for by only faith not only we our selues but also our workes are iustified And this is the righteousnesse of workes which the Scripture so often speaketh of 11 Because they are diligent to alledge much out of Iames against this doctrine first hee merily laugheth at their boldnesse which while they gnaw at iustification of faith and so drawe Paul to fight with Iames in the meane space they determine no marke of righteousnesse where consciences may stay at rest Moreouer hee sheweth what was the scope of the Apostle and where the aduersaries are deceiued that is to say in a double deceit first of faith 12 Moreouer of iustification for the Apostle speaketh of the declaration of righteousnesse but not of imputation as they haue thought neither doth hée dispute by what reasō we are iustified but he requireth of the faithfull a working righteousnesse 13 That which they obiect out of Paul that the doers of the law Rom. 2 1◠not the hearers are iustified doth tend to none other ende but that the Apostle may cast down the Iewes from foolish confidence which boasted themselues of the onely knowledge of the Lawe when in the meane time they were the greatest despisers of it it may be cast vpon their owne pates 14 In these places where the faithfull doe boldly offer their righteousnes to the iudgement of God to bee examined and require that sentence be geuen of them according to it two things are to be considered Neither woulde they bring into iudgement the whole life 1. Sam. 26.13 2. Cor. 2.12 Psalm 36.9 but some speciall cause neither doe they claime to thēselues righteousnes in respect of the perfection of God but by comparison of wicked and naughtie men so they stande not against frée iustification of faith Dauid when hée required the Lord to render to euery man according to his righteousnes trueth ment not that the Lorde shoulde examine by himselfe and reward euery man according to his desertes but hée tooke the Lorde to witnesse how great his innocencie was in comparison of the wickednesse of Saul So Paul defendeth his faithfull and honest dealing which he knew to be pleasing to the mercifull kindnesse of God against all euill speaking of men Paul saith also that hée knoweth no euill by himselfe but that he is not thereby iustified because hée knewe that the iudgement of God farre surmounteth the bleare eied sight of men and howsoeuer the godly defende their innocencie against the hypocrisie of the vngodly yet when they haue to doe with God alone they crie with open mouth 15 In that by certaine other places they woulde ascribe to the wayes of the faithfull righteousnesse and life Pro. 20.5 Eze. 18.9 Eph. 1.4 they do very euill reason that the vprightnesse of the faith is a step toward immortality but the same is of fatherly kindnes not that their workes as the schoolemen dreame are by the accepting of GOD aduaunced to the price of equalitie Cap. 18. That by rewarde the righteousnesse of workes is ill gathered THose sayings which affirme that God doth render to euery one according to their workes doe rather shewe the order and consequence then the cause Matth. 16.27 2. Cor. 5.10 but it is out of doubt that God doth accomplish our saluation by these degrées of his mercy when those whō hee hath chosen he calleth to him those whom he hath called Ios 5.29 Matth 25.34 he iustifieth those whom he hath iustified hée glorifieth Although hée doe by his onely mercy receaue them that be his into life yet because he bringeth them into possession thereof by the race of good workes Phi. 2.12 Iohn 6.27 that he may fulfill his workes in them by such order as hée hath appointed it is no maruell if it be saide that they be crowned according to their workes by which they are prepared to receiue the crowne of immortalitie 2 Those sayinges also which call life euerlasting Matth. 25.34 the reward of workes doe not make workes the cause of saluation Gen. 15.5 it is shewed by the nature of inheritance and confirmed by a notable example that the Lord rewardeth the workes of the faithfull with those benefites which hee had already geuen them before the workes were thought of hauing no cause why to doe good to them but his mercy 3 Yet the Lord doth not deceaue or mock vs when he saith that he rendereth for rewarde to workes Col. 1.4 1. Pet. 1.5 the same thing which
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
holy thing vndoubtedly commeth from them but vtterly damnable first out of Haggee Hag. 2.12 8 Moreouer out of Esai Augustine who sayeth Esai 1.14 Pro. 15.8 That fauour with God is not procured to any person by workes but contrariwise that workes do then please and neuer til then when the person hath first founde grace in the sight of God 9 Comming to the fourth place that is to say of them which being regenerate by the holy Ghost doe meditat true holines he confesseth that they do walk in the way of the Lorde by the guiding of the holy Ghost 1. Kin. 8.5 yet there commeth nothing so perfecte from them which is not sprinckeled corrupted with some rottennes of the fleshe especially when we haue to deale with the iudgementes of God 10 Moreouer although it might bée that wee shoulde haue some thorowly pure and perfect workes yet one sinne is enough to blotte and quench out all remembrance of the former righteousnes Eze. 18.24 Iam. 2.10 and therefore we can be iustified by no meanes by our workes 11 Last of all the Scripture doeth manifestly teach that the faythful Rom. 4.13 Hab. 4.7 Rom. 4.7 how so euer they excell in good workes are iustified by only Fayth and frée imputation of righteousnes 12 The starting hole wherwith the schoolemen séeke to escape by when they say that good works are not by outward worthines in themselues of so great value that they be sufficient to purchase righteousnes but this that they be of so great value is of grace accepting thē is confuted 13 No workes of ours can of themselues make vs acceptable and pleasing to God for it is proper to Christe only And by so much more are they deceiued in those things which they teach about making satisfaction Leui. 18.5 Gen. 3.17 Phi. 3.13 first by the works of satisfaction because satisfactions being once takē away those things must néedes fall downe 14 Moreouer because that saying of Christ doeth betoken farre otherwise Luk. 17.10 When you haue done all c. 15 He sheweth that the obiection which they take out of Paule that among the Corinthians he did of his own wil yeld of his right which otherwise hée might haue vsed if he had would maketh nothing for them first by enterpreting the place secondly by a generall doctrine taken out of Chrysostome Lu. 17.7 Esai 1.12 That all our works are due to the Lord euen as the possessions of bondmen thirdly that their supererogations are nothing els but vaine trifles 16 In this behalfe there are chiefly two pestilences to be driuen out of our mindes Psal 143. ◠Iob. 10.11 that we put no affiance in the righteousnes of workes and that we ascribe no glory to them but whē our affiance is driuē away al glory also must necessarily depart 17 It is seuerally shewed that in the foure kindes of causes none doth accord with workes in the establishing of our saluation but the cause of procuring the eternall life to vs is the mercy of the heauenly Father and his frée loue toward vs. Iob. 3.16 Rom. 3.23.24 The materiall cause is Christ with his obedience by which he hath purchased righteousnes to vs the formall or instrumental cause is Faith and the finall cause is the shewing of the righteousnes of God the praise of his goodnesse 18 Hée taketh away two obiections that may be obiected first that holy men doe oftentimes strengthen and comfort themselues with remembrance of their own innocency and vprightnes sometyme also forbeare not to reporte of it which although it may two wayes bée done yet it maketh nothing for them first séeing the godly ones doe not this to rest vpon the affiance of workes and to derogate any thing from frée iustification Gen. 24.10 Pro. 14.26 2. Kin. 20.4 Ephe. 3.18 19 Moreouer bicause they do nothing but by the fruites of their vocation call to minde that they are adopted of the lord into the place of children 20 Therfore he concludeth that they attribute nothing to their desertes nor derogate any thing from the frée righteousnes which they obtaine in Christ which also he sheweth by a notable example of Augustine which is this I do not say to the Lorde despise not the workes of my handes or I haue sought the Lord with my hands and haue not bin deceiued But I doe not commend the works of my hands for I feare least when thou hast loked vpon them thou shalt finde more sins then merits Only this I say this I aske this I desire Despise not the workes of thy handes behold in me thy worke not mine for if thou beholdest mine thou damnest me if thou beholdest thine thou crownest me for whatsoeuer good workes I haue they are of thee 21 The other that the Scripture sheweth that the good works of the faithfull are causes why the Lorde doeth good to them they are causes truely but inferiour causes Rom. 8.3 Rom. 6.13 and those thinges which depend of frée iustification are not against it Moreouer in these spéeches he rather noted the order then the cause Cap. 15. That those thinges that are commonly boasted concerning the merites of workes doe ouerthrow as well the praise of God in giuing of righteousnes as also the assurednes in giuing of saluation AFter he hath shewed that works are not auaileable to iustification he now setteth to be discussed whether they deserue fauour with God or no. 2 The name of merite was euill applied to workes by the old fathers yet they had a godly meaning as appereth by Augustine Chrysostome Bernard Augustine sayeth Psal 88. Eze. 36.31 when man seeth that what so euer good he hath he hath it not from him selfe but from his God he seeth that al that which is praised in him is not of his owne merites but of the mercy of God 3 Good workes doe both please God and are profitable to the doers of them that they may receiue for rewarde the most large benifits of God not because they so deserue but because the goodnes of God hath of it selfe appointed this price vnto them as that which bestoweth good workes and their commendations vpō vs that they may neuertheles séeme after a certain maner to remaine with him 4 How two places must be vnderstood which the Papists abuse to cōfirm their error and except they take that sense they offend two waies against the common doctrine of the scripture the verie wordes of Ecclesiasticus are these Eccle. 16.14 Heb. 13.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hée shal make place to euery mercy and euery man shal finde according to his works In the words of the Apostle is nothing els but that such sacrifices do please and are acceptable to god Mat. 25.21 Esai 55.1 And albeit Christ sayeth that to him that hath shal be giuen and that the faithful seruant shall be set ouer many thinges that hath bin faithfull ouer litle
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
Tim. 4. â— Where Paul calleth the Gospell the doctrine of Fayth hée compareth Fayth against those terrors wherwith the conscience shoulde be troubled and vexed if saluatioÌ„ were to be sought by works Againe all the promises that we here and there finde in the law concerning frée forgiuenes of sinnes wherby God reconcileth men to him self are accompted partes thereof 3 Here we must take héede of the deuilish errour of Seruetus which vtterly abolisheth the promises Rom. 8.24 Col. 8.27 as if they were ended together with the law and that by Fayth of the Gospell there were brought vnto vs the accomplishment of the promises 1. Tim. 4.8 2. Tit. 1.1 2. Cor. 7.1 as though we shoulde otherwise wholly enioy Christ but so farre as wée embrace him cloathed with his promises although Christ offer vnto vs in his Gospel present fulnesse of spirituall good thinges yet the enioying thereof lyeth still vnder the kéeping of hope till beeing vncloathed of the corruptible fleshe we be transfigured into the glory of them that goe before vs. 4 And hereby also is their error conuinced Rom. 1.16 which do otherwyse neuer compare the lawe with the Gospell but as they compare the merits of works with the frée imputation of righteousnesse Mat. 11.11 Ioh. 1.23 Mal. 4.5 Iob. 5.35 5 Iohn Baptist obteyned an office which was a meane betwéene the Prophets and Apostles Cap. 10. Of the lykenesse of the newe and olde Testament HE iudgeth that in the meane tyme we must looke because of Seruetus and certaine Anabaptists and what resemblaunce and what diuersitie that couenaunt hath which the Lorde made with the Israelites in the old tyme before the comming of Christ and what couenant he hath nowe made with vs since Christe hath béene openly shewed 2. 3 First he teacheth the same in generall that is that they are all one in matter and substaunce but diuers in administration but that the matter may be more playne hée seuerally speaketh of both first Rom. 1.2 3.21 Eph. 1.13 Col. 1.4 1 Thes 2.14 Rom. 3.19 hée prooueth that there are thinges wherein in all points they doe agrée The first is that the olde Testament as well as the newe did not only belong to the carnal wealth and felicitie but much more to the hope of immortalitie and lyfe to come 4 The which being constituted Ioh. 8.5.6 Heb. 13.8 Lu. 1.5.4.7.2 the other two folow of them selues that is to say that both stood vpon the frée mercy of God and also was confirmed by the meane of Christ 5 But séeing that the two last depend of the first he standeth to the end of the Chapter in prouing the same only And first he proueth the same by the testimony of the Apostle which reasoneth with a lyke signification of Sacramentes â— Cor. 10.3 that their estate was lyke vnto ours â—ob 6.49 6 And because many to mocke this argument are wont to obiect that which Christ sayeth Your Fathers did eate Manna in the Wildernesse and are deade neuerthelesse but they that eate his fleshe shall neuer dye Hee sheweth that this place doeth make nothing agaynst him For Christe tempereth his talke somewhat according to their capacitie because they desired onely to be fedde with the food of their belly but cared not for the meate of the soule desiring him that he woulde approue his power with miracles as Moses did in the Wildernesse who obteyned Manna from heauen but hée answered that hée is the minister of a much higher grace in the communion whereof the carnal féeding of the people which alone they so muche estéemed ought of right to be nothing regarded but Paule because he knewe that the Lorde when hée had raigned Manna from heauen did not onely powre it downe for the â—éeding of their belly wherevnto they had respect but also did distribute it for a spiritual mysterie to be a figure of the spirituall quickenyng that is had in Christe did not neglect that parte as most necessary Wherevppon it foloweth that the same promises of eternall and heauenly lyfe which now the Lord vouchsafeth to graunt vnto vs 1. Pet. 1.23 Esai 11.6 were not only coÌ„municated vnto the Iewes but also sealed with the spirituall Sacraments 7 Moreouer out of the old TestameÌ„t that so the aduersaries may more certeinly be conuinced First Leu. 26.12 Psal 144.15 Psal 33.12 Aba 1.12 Esai 33.21 Deu. 32.29 Leu. 26.12 Exo. 6.7 because such effectuall force of lyfe is in the worde of God that whosoeuer God vouchsafeth to be partakers thereof he separateth them into hope of eternall life 8 Moreouer by the wordes of the couenant that God promiseth that he wil be their God they shall be his people He did not declare that he would be a God to their bodies onely but principally to their soules But soules vnlesse they be ioyned to God by righteousnes remain estraÌ„ged froÌ„ him by death but let that ioyning be preseÌ„t it shall bring euerlasting saluation with it â—en 17.7 Ex. 20.6 3.6 Mat. 22.23 Luk. 20.32 Deut. 33.3 9 That hee doeth not onely promise that he will bee their GOD but hée doeth also promyse that he will be so for euer 10 Fourthly that the Lord did exercise our fathers with euery kinde of teÌ„ptation that they should not hope that they should receiue their blessing in this lyfe but that they might know that a better life was layd vp for them Gen. 3.17 Gen. 4.8 and leauing the earthly life should meditate vpoÌ„ the same This he sheweth by many examples first of Adam Abell and Noe. 11 Moreouer of Abraham Gen. 12 1â— 12 Thirdly of Isaak Iacob Gen. 26.35 28.1.5 29.20 31.23 32.11 35.16 37.35 Ge. 34.2 35 12 Ge. 36.18 42.32 Ge. 47.9 13 Wherby he concludeth that they looked for the accomplishmeÌ„t of the lords promises not in the earth but in place elswhere Heb. 11.9 Gen. 47.9 for that cause they haue shewed that this life was nothing but a pylgrimage and they greatly estéemed the buriall of the land of Canaan both which was a figure of eternall felicitie 14 Fiftly that by the example of Iacob so much desiring the birthright Gen. 49.18 Num. 23 1â— Psal 34.22 it may appeare that all they had the felicitie of the life to come set before them in all the studies of their lyfe and not only the Saints but also Balaam him selfe wanted not a tast of such vnderstanding 15 Sixtly that Dauid him selfe promised him selfe so great and excellent things from the Lorde Psalm 39.13 Esay 51.6 who notwithstaÌ„ding wil haue this life to be nothing els but vanitie whervpon it foloweth that he hath his felicitie laide vp in an other place and loketh for that saluation which is ioyned with gods eternitie 16 Seuenthly that ye may no otherwise take that which here and there he speaketh of the prosperous successe of the faithfull Psalm 97.10
it fréely but hath paid a price to deliuer vs froÌ„ the giltinesse death Ro. 3.24 1. Pe. 1.18 1. Cor. 6.20 Col. 1.14 Col. 5.2.14 Gal. 2.21 Leui. 18.5 Act. 13 38. Gal. 4.4 Rom 4.5 Ioh. 6.55 Eph. 3.2 Ro. 4.25 Ioh. 6.57 Phi. 1.29 6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no Rom. 8 3â— Esay 9.6 Iohn 17.19 Phi. 2.9 Luke 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe neither doe the Scriptures teach that hee was geuen for him selfe but for vs. The thirde booke entreateth of the manner howe to receiue the grace of Christe and what profite doeth growe vnto vs and what effectes thereof The Argument THE principall places which hee entreateth of in this booke are seuen all which notwithstanding after a sort yet the chiefest part clearely doe belong to the entreating of faith And first hee sheweth howe it commeth to passe that those thinges profite vs which are spoken of Christ that is to say not by our owne power but by the secret and speciall working of the spirite Chapter first Moreouer because the spirite worketh this good onely by no other meanes then by faith hee ioyneth a iust entreatie of faith Chapter 2. Thirdly to the intent that this holsome faith may the better bee made knowne shewing what fruite doeth necessarily come thereof hee proueth that true repentance doeth alwayes proceede from it and reasoneth much thereof from the thirde to the tenth First entreating generally of repentance Chapter 3. Moreouer of papisticall repentance and for that cause of Contrition Confession and Satisfaction Chapter 4. Of indulgences also and Purgatorie Chapter 5. Last of all that hee may specially speake of true repentance that is the two partes thereof of mortification of the fleshe and quickenyng of the spirite so descending to the life of a Christian man which consisteth in both of them from the sixth to the tenth Fourthly more plainely to shewe what the profite of this faith is and what effectes followe First hee entreateth of iustification of faith from the eleuenth to the eighteenth Moreouer of Christian libertie which is as it were an appendix of iustification Chapter 19. Fifthly hee descendeth to prayer because the same is the principall exercise of faith as it were the mean or instrument wherby we dayly take holde of Gods benefites Chapter 20. Sixtly because before hee had saide in the first Chapter that all men doe not indifferently imbrace the communication of Christe which is offered through the Gospell but they onely whom GOD vouchsafeth by the power of the holye Ghost and speciall grace Least this should seeme absurde hee ioyneth a speciall treatise of Gods Eternall election from the one twentie to the foure and twentie Last of alll because manie wayes it may bee greeuous vnto vs to bee exercised vnder this harde warfare which alwayes accompanieth the lyfe of a Christian man hee proueth the same may bee pacified by meditation of the resurrection and for that cause hee ioyneth an entreatie thereof Chapter 25. Chapter 1. That those thinges which are spoken of Christ doe profite vs by secrete working of the holy Ghost HOwsoeuer the father bestoweth those gifts which wée haue spoken of vpon his only sonne hée hath not doone it for his priuate commoditie but to enrich vs which were without theÌ„ and néeded them Ephe. 4.11 Rom. 8.29 Gal. 3.16 1. Iohn 5. â— 1. Pet. 12. yet they do not apperteine vnto vs tyll wée growe together with him in one Which albeit wee obteine by faith yet when we sée that al men do not indifferently imbrace the enterpartening of Christ which is offered by the Gospel we must climbe somewhat higher and confesse also that it is brought to passe by the secrete and speciall working of the holy Ghost that wée inioy Christ Iesus and all his good thinges 2 Herevpon also it commeth to passe that Christ came furnished with the holy spirite after a certaine peculiar manner â—oel 2.28 Rom. 8.9.11 Iohn 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nourishe vs with his generall power but much more to seuer vs from the world to forme in vs an heauenly life and gather vs together into the hope of eternall inheritance this also he doeth not in that he is the eternall worde but also according to the person of a Mediator Gal. 4.6 2. Cor. 1.21 Rom. 8.10 Iohn 7.17 Eze. 36.25 1. Iohn 2.20 Luke 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30 3 That the same power of the holy ghost is in vs either the titles wherwith he is maruellously set out do manyfestly proue as in that he is called the spirite of adoption the pledge and seale of our inheritance the water oile ointment fire spring and hand of God All which doe manifestly teach that we are his members by grace and power of the holy ghost and for that cause only he bringeth to passe that he should containe vs vnder him and we againe possesse him Iohn 1.23 Ephe. 1.13 2. The. 1.3 Iohn 14.17 â—â—ke 3.16 4 But comming to entreate of faith by this meanes hée maketh himselfe way Faith is the principall worke of the holy Ghost to it for the most part are referred all those things that wée commonly find spoken to expresse his force and working This he prooueth many wayes before hee intreat of the next Chapter of faith Cap. 2. Of faith wherein is both set the definition of it and the properties that it hath THis Chapter hath thrée principall partes for first he briefly toucheth certaine thinges whiche otherwise woulde let the entreatie of faith from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith cap. 1. Moreouer of faith wrapped and hidden by occasion wherof he sheweth the difinition of faith from the 2. to the 7. Thirdly of an vnformed faith or of the reprobates froÌ„ the 8. to the 12. Last of all of the diuerse signification of the word 13. Moreouer that it may appeare to all men what that faith is which is entreated of he sheweth particularly the definition which hee shewed before froÌ„ the 14. to the 40. Last of all by the apostles authoritie he briefly coÌ„firmeth his owne definition and by that occasion hée sheweth against the schoolemen what relation faith hope and charitie haue betwéene them selues froÌ„ the .41 to the 43. 1. Tim. 6.16 Iohn 8.12 Luke 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2 2â— 1 First as touching the obiect of faith the schoolemen haue barely made God the obiect of faith leauing Christ when the scripture teacheth that the inuisible father is no otherwise to be sought for thaÌ„ in Christ as in his owne proper image 2 Moreouer as touching their fained deuise of an hidden faith that is obediently to submit our selues to the Church and to bée ready to imbrace for true what soeuer the Church appointeth committing to
it the office of searching and knowing but these saâ—â—e is no faith but that which consisteth not in ignorance but in knowledge and that not only of God but also of the wil of God For when Paule saith That with the heart wée beléeue to righteousnesse and with the mouth confession is made to saluation hee sheweth that it is not enough if a man vnexpressedly beléeue that which he vnderstandeth not Rom. 10.10 nor séeketh to learne but he requireth an expressed acknowledging of Gods goodnesse in which consisteth our righteousnesse 3 Howsoeuer many thinges such is the ignorance wherein we are compassed are wrapped and hidden from vs in this mortall life yet is it most absurd vnder this colour to intitle ignorance tempered with humilitie by the name of faith which truely lyeth in the knowledge of God Christ Iohn 17â— not in reuerence of the Church 4 Our faith is also wrapped and hidden so long as we waÌ„der in this world not onely because many things are yet hidden from vs but also because wée are compassed about with many mists of errours for the highest wisedome of the most perfect is this to profite more and procéede on further with gentle willingnesse to learne Ephe. 3 1â— therefore Paule exhorteth the faithful if vpon any thing they differ one from another to abide for reuelation 5 Faith also may be called wrapped and intangled which notwithstanding is properly nothing else but a preparation of faith whereof hée bringeth two examples Moreouer hee concludeth that such willingnesse to learne Iohn 4.46.47 2. Tim. 3.7 with a desire to procéede further differeth farre from the grosse ignorance of the Papists Ephe. 4.20 Rom. 10.4 Esay 55.33 Iohn 10.13 Psalm 150.8 Phi. 2.17 6 Such is the relation of the word to faith that the worde is the fountaine piller of faith and as it were the glasse wherein we may beholde God to conclude without the knowledge of the worde there can be no faith 7 Neither yet at euery word of God is faith boulstered vp although in all things it subscribe to the truth of God neither doeth it so much respect his will only whatsoeuer Psalm 40.11 as his kindnesse or mercy yet the same which is offered with his worde and ioyned with his wil and trueth doeth easily exclude all doubt Faith therefore is a stedfast and an assured knowledge of Gods kindenesse towardes vs which being grounded vpon the trueth of the frée promise in Christ is both reuealed to our minds sealed in our hearts by the holy ghost 8 Now as touching their deformed faith that is to say Rom. 10.10 Rom. 1.5 Iohn 3.25 such assent wherby euery despiser of GOD receiueth that which is vttered out of the scripture although there be no accesse made of a godly affection to the same assent vain is their false inuention séeing one and the selfe same spirite maketh euery one to rest in the certentie of faith and doeth also furnishe them all with his sanctification so that faith can by no meanes be seuered from a godly affection 9 Hée shaketh the place of Paule out of their handes 1. Cor. 13.2 This worde Faith is taken for power of doing miracles which euery vngodly man alusiuely hath for the gift of prophesies and tonges other gifts of graces are aswell with the wicked as with the godly wherewith they are wont to defende their ignorance moreouer hee pointeth as it were with the finger what it is that driueth them into errour that is that when the worde of faith hath diuerse significations they not considering the diuersitie of the thing signified dispute as though it were taken for one thing in all places alike they also for teaching sake doe willingly graunt that there are diuers sortes of faith besides that onely faith of the godly There may vndoubtedly be two sorts of men to whom the testimonie of faith abusiuely is attributed the one of them which acknowledgeth nothing else than Christian religion the other of them which come to this point also that they are touched with great reuerence thereof 10 Such perswasion of the faith of the wicked is rather a shadowe or an image then faith it selfe séeing it differeth so farre from the sounde trueth of faith Acts. 15.18 Howsoeuer therfore such perswasioÌ„ doth not onelie deceaue others but also them selues some times yet these last haue the same common with the Diuels and the first inferiour Simon Magus being ouercome with the maiestie of the Gospell had a certaine faith such as it was and so acknowledged Christ to be the authour of life and saluation that he willingly professed himselfe to bee one of his â—uk 8.7.13 after which manner it is said in Luke that they beléeue for a time in whom the séed of the worde is choked vp before it bring forth fruite or before it take any roote at all that by by withereth away perisheth and though it séeme to haue taken roote yet those are not liuely rootes the heart of man hath so many secrete corners of vanitie is full of so many hidyng holes of lying is couered with so guilefull hypocrisie that it often deceiueth it selfe Iac. 2 1â— but let them that glory in such shadowes of faith vnderstande that therein they are no better then the Diuell 11 Neither ought it to séeme hard if such faith be attributed to the reprobate séeing experience teacheth that the reprobate are sometimes moued with the same féeling that the elect are So that in their own iudgement they differ nothing from the elect wheÌ„ notwithstanding he differeth much from the peculiar testimonie which the spirite geueth to the elect for their féeling is fraile and vanishing away but the féeling of the elect is not so Where Paule affirmeth that faith is the fruit of election 2. The. 1.4 it is therby ment that none doe receiue the light of faith nor doe truely féele the effectuall working of the Gospel but they the are foreordeined to saluation and although the reprobate haue a feeling yet that féeling is not the true effectuall working of the Gospell Heb. 6.1 The Apostle ascribeth to them that tast of the heauenly giftes that Christ ascribeth to them a faith for a time not that they soundly perceiue the spirituall force of grace assured light of faith that they may with the elect with ful mouth crye out Rom. 8.15 Abba Father but because the Lorde the more to condemne and make them vnexcusable conueieth him selfe into their mindes so farre foorth as his goodnesse may be tasted without the spirite of adoption 12 The reprobate are but for a time because they abide not in the will and trueth of GOD but in a vanishing féeling and are not throughly soked but onely lightly washed ouer with the knowledge of the Gospel they are with no other faith or light sprinkled than with the which may perish but the elect are neuer depriued of their
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
will or that we are indued with the spirite of Christ and therefore for modestie and humilitie sake Rom. 8.14 2. Cor. 13.5 Esay 34.3 Iohn 14.17 in assuring this certentie they would haue vs more doubtfull hée encountereth with most strong testimonies of the scripture and declareth the same with an excellent Antithesis of them and Paule 40 Then he also wipeth away that which they obiect that although to our present state of righteousnesse we may gather a iudgement of the grace of God yet the knowledge of perseuerance to the end abideth in suspeÌ„ce especially séeing the Apostle feareth vs Rom. 8.38 with making meÌ„tion of our weakenesse inconstancie Saying let him that standeth beware that he fall not but Paul meaneth not such a feare 1. Cor. 10.12 wherby we should be ouerthrowne but whereby wée may learne to humble our selues vnder the mightie hand of GOD 1. Pet. 5.6 as Peter expoundeth it 41 Now after hee hath declared the definition in this sort hée handeleth it to shew that the same is not contrary â—eb 11. â— but doeth very well agrée with that which the Apostle deliuered which while he openeth or expoundeth hée sheweth also this Rom. 8.24 2. Cor. 1.12 that faith is the most sure fundation of those thinges which are promised to vs of the Lord which doth well agrée with the former argumeÌ„t moreouer also it is méere dotage in which the schoolemen say that charitie is before faith and hope 42 Yet it cannot bée but this liuely faith Rom. 8.24 Heb. 2.3 hath with it the hope of eternall saluation as a sure companion the help of hope is many wayes necessary to confirme faith as is shewed by diuers formes of temptations 43 For the coniunction and affinitie which faith and hope haue together 2. Pet. 3.8 Phi. 1.20 Gal. 5.5 the Scriptures sometimes confounde the names of faith and hope Peter Lombard hath vnsauourly laide a double foundation of the faith that is to say the grace of God and merite of works but let vs cast away the confidence of workes be bolde to hope well Matth. 9.27 for hée will not deceiue vs that saide Be it vnto thee according to thy faith Cap. 3. That we are regenerate by faith wherein is entreated of repentance ALthough the title séeme to promise some declaration of faith yet hee entreateth onely of repentaunce which alwaies accoÌ„panieth true faith And the chapter in my iudgement may aptly be deuided into fiue partes for first hée sheweth certaine opinions of others about repentance from the first to the fourth Secondly hée sheweth what is to be determined thereof in his owne iudgement from the fift to the nienth Thirdly he assigneth the cause why he woulde the same shoulde bée extended to the last end of life which hée affirmeth in the declaration of his definition froÌ„ the tenth to the fourtéenth Fourthly hee sheweth either to what purpose or to what end the fruite of repentance tendeth from the 15. to the 20. last of all how it may profite vs from the 21. to the 25. As touching the first there are thrée thinges which hée reckoneth in this place out of other mens iudgementes whether shoulde be first faith or repentance on how many parts it standeth and howe manyfolde it is No man hath faith which applieth not his whole indeuour to the meditation of repentance yet they are all deceiued that thinke that repentance doeth rather go before faith than flowe or spring foorth of it 2 Howe vnforcible their reason is Matth. 3.2 Acts. 20.21 Esa 40.3 Psalm 130.4 Oze 6.2 which think so that faith is not yet before repentance in time and from whence they take occasion to erre The Anabaptists and Iesuites doe wickedly dote which prescribe certaine daies of repentance before they receiue their companions into the communion of grace The cause of repentance is fet from the grace and promise of saluation if it had béene said Because the kingdome of GOD is at hande therefore repent 3 They which haue taught that repentance standeth on two partes Mortification and Viuification the last part they haue wrongfully interpreted while they call it comfort which rather signifieth a desire to liue well which groweth of regeneration as if it were saide that man dieth to himselfe to begin to liue to God 4 Some others haue made two sorts of repentance the one of the lawe the other of the Gospell where also are set examples of both The repentance of the law Gen. 4.12 2. King 15.13 Matth. 27.4 by which the sinner wounded with the searing iron of sinne worne away with the feare of the wrath of God sticketh fast in that trouble and cannot winde himselfe out of it for albeit he acknowledgeth the gréeuousnes of his sinne and is afraid of the wrath of GOD yet in thinking vpon God onely as a reuenger and iudge he fainteth at the féeling so that their repentance is nothing else but an enterie of Hell But the repentance of the Gospell 2. King 20.4 Esa 7.38.1 2. Sam. 12.13 Acts. 2.36 Matth. 26.75 is when the sinners being galled with the spurre of sinne is recomforted and refreshed with confidence of Gods mercy and is returned to the Lorde 5 Comming to expounde his owne meaning first he proueth that repentance and faith albeit they cannot bée separated Acts. 20.21 yet must they so be distinguished that by no meanes faith may bée set vnder repentance Moreouer after he hath expounded the Etymologie of the worde hée ioyneth a true definition of the thing also that it is a true turning of our life to GOD procéeding from a pure and earnest feare of GOD Matth. 3.2 1. Sam. 7 which consisteth in the mortifiyng of the fleshe and of the olde man and in the quickening of the spirite 6 His definition standeth on thrée partes the first because hée will haue it to bée a conuersion or turning Eze. 18.31 Iere. 4.3 it consisteth not onely in outwarde workes but in transfourming of his soule 7 The second is that it ought to procéede of an earnest feare of God and this feare partly is stirred vp by the remembrance of the iudgement of God Acts. 17.30 Exo 2.9 2. Cor. 7.10 partly by the punishments already extended otherwise such is the stubbornnesse of our heartes that vnlesse it bée pricked vp with threatning as with mallets the dulnesse of our flesh would not be corrected 8 The third standeth of two partes Psalm 34.14 Rom. 8.4 Mortification and Quickening both which are seuerally expounded 9 Both these thinges do happen vnto vs by the partaking of Christ therfore at one worde Rom. 6.6 2. Cor. 3.18 Ephe. 4.24 Col. 3.10 repentance is nothing else then a renuing of Gods image in vs neither is the same perfourmed in some short time but extended to the last end of life 10 But in that he would haue it extended to the last ende of euery mans life it 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
hée had before workes freely geuen the fruite of the promises is also rightly assigned to them Matth. 10.30 to the ripenes whereof they doe bring vs in order as he hath set it Rom. 8.18 yet wée must take héede that we thinke not that the reward which the Lorde promiseth vs is reduced to the measure of merite it is a thing also worthie to bee noted in these places where eternall life is called the rewarde of works that it is not so much to bee taken for the communicating which we haue with God which goeth before as for the possession or enioying of blessednesse which followeth 4 When the Scripture doeth call eternall life the rewarde of workes it doth it not to set foorth the worthines of our workes ◠Cor. 15.19 Rom. 8.30 as if they deserued suche rewarde but to succour our weaknesse which otherwise it doeth exercise with many miseries while we liue here 5 The Scripture besides that it forbiddeth to reioyce in workes because they are the frée giftes of God it therewithall teacheth that they are alway defiled with some dregges 2. Tim. 4.8 that they cannot satisfie GOD if they be examined by the rule of his iudgementes but least our courage shoulde faint Hab. 2.4 it teacheth that they please by only pardon and are susteined with the promise of a crowne August ad Valen◠de gra lib. arbit Augustine sayth To whom should he being a iust iudge render a crowne if he had not being a mercifull father geuen grace and howe should there be righteousnesse vnlesse grace went before which iustifieth the vnrighteous howe shoulde these due thinges be rendered vnlesse these vndue things were first geuen * Caluin yea how should he impute righteousnesse to our workes vnlesse his tender mercifullnesse did hide the vnrighteousnesse that is in them how should he iudge them worthie reward vnles he did by immesurable bountifulnesse take away that which is worthie of punishment 6 The former places being expounded hée descendeth to other more particular Luke 16.9 1. Tim. 6.17 and first he answereth those two places in Luke Timothie that they signifie nothing else but to teach vs that it is our partes if wée beléeue that heauen is a Countrie to send ouer our riches thither rather then kéepe them héere where we must loose them with soden remoouing 7 That which they obiect out of two other places Heb. 6.10 Rom. 8.19 Luke 24.25 that the faithful through afflictiōs are counted worthie the kingdome of heauē and that it is righteous with God to render rest to thē that God is not vniust that he should forget their workes that workes ought not to be extended to the worthinesse of desert but onely because they beare their markes of the Lorde which are the signes of the children of God neither is this righteousnesse whereof he speaketh referred to the rendring the equitie of due but to the trueth of Gods promise August Psal 32 .109 The Lord saith Augustine is faithfull which hath made himselfe debter to vs not by receiuing any thing of vs but by promising al things to vs. 1. Cor. 13.2 Col. 3.14 8 Hée answereth to thrée other places the first place speaketh not of true faith so it belongeth to this matter the seconde doth not so geue the chiefe place to charitie as though it should be more meritorious to iustificatton for this is not due to faith according to the dignitie of worke but only to the mercy of God and the merites of Christ The thirde doeth both yéelde to charitie the bond of perfection in another sense and doth make nothing for them howsoeuer they take it 9 Leauing the rest because he thinketh thē too ridiculous in that they obiect that Christ hath commanded a certain man to searche the kingdome of GOD by the kéeping of the commaundements Matth. 19.17 he teacheth that it is méete for two causes that hée shoulde so answere yet it maketh nothing at all for the iustification of workes The lawier being filled with the persuasion of the righteousnesse of the Lawe was blinde in confidence of workes Againe he sought nothing els but what were the workes of righteousnesse by which saluation is gottē therfore he is worthily sent to the Lawe in which there is a perfect mirrour of righteousnesse for if wée séeke saluation in workes wée must kéepe the commandementes which none is able to doe Matth. 11.35 therefore wée must resorte to an other helpe namely to Faith in Christ 10 Last of all hée answereth to a cauill in that they obiect that we wrongfully set faith as contrary to workes Ioh. 6.29 because faith in some places is called a worke and that common rule of reason that of contraries is all one rule he proueth doth nothing preuaile héere Iames. 2.10 séeing they would wrest it to this end that as euery sin is imputed to vs for vnrighteousnesse so it were méete that to euery good worke should be geuen the prayse of righteousnesse Cap. 19. Of christian libertie Lucian an vngodly man THis doctrine is so necessary that albeit the wicked and Lucianicall men doe pleasantly taunt it with their scoffes yet the defence therof must not be geuen ouer that we may cut of occasion from such perilles Ephe. 1.4 1. The. 44.5 2 Christian libertie consisteth in thrée partes the first that the consciences of the faithfull while the affiance of their iustification before God is to be sought may raise and aduance them selues aboue the lawe and forget the whole righteousnesse of the lawe 3 The whole Epistle to the Galathians Gal. 3.13 doeth prooue the same as manifestly appeareth by those thrée principall Chapters wherein hée standeth 4 The seconde parte hangeth vppon the first that consciences obey the law not as compelled by the necessitie of the lawe Deu. 6.5 but being frée from the yoke of the lawe it selfe of their owne accorde they obey the will of God that can not be so long as we are vnder the lawe 5 But when we are deliuered from this seuere exacting of the law Malac. 3.17 we may merily and with great chéerefulnes answere his calling and followe his guiding 6 The Apostles haue touched this part of our libertie Kin. 11.2 Rom. 6.12 The end thereof is not to kindle vs to euill but to encourage vs to good 7 The third part is that we be bounde with no conscience before God of outward thinges which are by themselues indifferent but that we may indifferētly sometyme vse them and sometyme leaue them vnused The knowledge of this part is very necessary least wée be either caried by desperation into a cōfused deuouring pit or els despising God casting away his feare we make our selues away through destruction which we haue not readie Rom. 14.14 8 This same he prosecuteth more largely expoundeth 9 This Christian libertie is spirituall Tit. 1.26 Luk. 6.24
faythfull he includeth the communion of Christ in the Sacraments Gal. 3.27 1. Cor. 12.12.13 But when he speaketh of the wrongful vse o◠Sacraments he giueth no more to it than a colde void figure that they are giuen to the wicked for they are neuerthelesse testimonies of Gods grace the reasons which they are wont to obiect against this sentence are trifling and weake the one truely because by this meanes it woulde folowe that our Fayth séeing otherwise it is good may yet bée made better which they account as absurde for they say it is no Fayth but which without shaking stedfastly without withdrawing resteth vpon the mercy of God but it had bene better for such to pray with the Apostle that the Lorde woulde encrease their Fayth then to pretend such a perfection which none of the sonnes of men haue obtained for that Fayth howsoeuer it was begunne was a good Fayth and taking away incredulitie might bée made stronger 8 They cōfirme that because Philip required of the Eunuke Act. 8.37 that he should beleeue with all his hart then that which fayth say they none can be greater before he should be baptized but he clearly sheweth howe vaine as well their reason is as the confirmation thereof This place To beléeue with all the heart is not perfectly to beléeue Christe but onely from the heart and with sincere minde to embrace him Psal 119.10 not to be full with him but with feruent affectiō to hunger and thirst and sighe towarde him An other obiection if Fayth bée encreased by Sacramentes the holie Ghost is giuen in vaine whose worke is to begin maintaine to make perfect maketh nothing for them 9 Neither is this so assigned to any secrete power of the Sacraments nor by any meanes to the Sacraments but all the same dependeth of the inwarde power of the holy Ghost 10 These being thus established two other obiections will of them selues fall to the grounde the first whereof is that if we ascribe to creatures the increase or cōfirmation of Fayth there is wrōg done to the spirit of God whō we ought to acknowledge the author thereof this he refuteth first by cleare declaration of his iudgement declared by an excellent similitude 11 Moreouer as concerning increase Mat. 13.4 Luk. 8.15 by an argument taken from the like that Christ him selfe and after him his Apostles taught the same properly to be in the outward word 12 As touching the confirmation by an argument borowed from the contrary that many times when the Lord meaneth to take away the confidence of the very thinges that are by him promised in the Sacraments he taketh away the Sacraments them selues Last of all if we giue them such vertue the glorie of GOD must néedes be deriued to creatures this also he answereth when hée spoiled and thrust away Adam from the gift of immortalitie he saieth Gen. 3.3 Let him not eate of the fruite of life lest he lyue for euer not that the fruit could restore to Adam his vncorruption from which he was now fallen but least he shoulde enioy a vaine confidence if he kept still the signe of the promise therfore that was shaken away from him which might bring him some hope of immortalitie in this manner putteth the Ephesians in remembraunce that they were foreine gestes of the Testaments straungers from the felowship of Israel without God without Christ wherby he signifieth by a figure of Transnomination that they were excluded frō the promise it self Ephe. 2.11 which had not receiued the signe of the promise 13 Last of all because some bring an argument out of the very name of a sacrament and woulde haue the Sacraments to be nothing but certain naked signes he sheweth also how weak it is 14 As hitherto hée hath disputed against them which weaken the power of Sacraments and vtterly subuert the vse thereof so now he cōmeth to others which of the contrary part attribute too much to them against the schoolemē hee sheweth that it is false which they affirme that sacraments of the new lawe do iustifie and giue grace so that we doe not lay a stop of deadly sinne 15 The better to ouerthrow this hée distinguisheth betwéene the sacrament and the thing of the Sacrament that wée may vnderstād that how much we profit by the sacraments in the communiō of Christ so much profit we take therby 16 This he declareth more plainely that is to say Sacraments are not causes but partes of our righteousnes saluation although the matter of the sacrament be not receiued of the vnworthie yet the matter or thing of the Sacramēt is alwayes present with the sacrament so oft as it is rightly offered 17 This last hee declareth by a most apt similitude and generally admonisheth not so to vnderstand those things which haue bin written by old writers somewhat too gloriously to amplifie the dignitie of sacraments that we shoulde thinke that there is some secrete power knit and fastened to the Sacramentes which is separated from Christ or the worke of the holy Ghost 18 Comming to the second parte of the Chapter that he may treat specially of Sacramentes first hée proueth that the name of Sacrament doeth so plainly lye open that it generally containeth all signes which GOD at anye tyme commaunded to man to make them more assured and safe of the trueth of his promises Gen. 2.17 whether he hath exhibited the same in naturall thinges or in miracles and he setteth downe examples of both 19 Moreouer cōming to those things which the Lord would haue to be ordinary in his Church to nourish his worshippers into one Fayth first he sheweth how necessary those signes are partly to confirme our Fayth partly to witnesse our religion with men 20 Moreouer these thinges whereof he nowe speaketh Gen. 17.10 he deuideth into two kindes that is to say of the old and new Testament but both tend to this end to leade vs as it were by the hande to Christ 21 First he sheweth the same in the Sacraments of the old Testamēt Circumcision was to the Iewes Gen. 22.2 Gal. 3.16 Rom. 5.19 whereby they were put in minde that what so euer commeth of the séede of man is corrupt and hath néede of pruning and a remembrance to confirme them selues of the blessing promised to Abraham 22 Moreouer by the Sacraments of the newe Testament where is signified our washing and satisfaction 23 Therefore that schoole doctrine is vtterly to be reiected whereby there is noted so great a difference betwene the Sacraments of the old Law the new Lawe as though those did nothing but shadow out the grace of God and those doe presently giue it but the Apostle speaketh no lesse honorable of those then of these 1. Cor. 10.3 what power our Sacramentes haue the same had theirs they were seales of Gods good will towards them into hope of eternall saluation Heb. 10.10 24 Hée
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