as much as it hath no good foundation to stand vpon but also bicause it doth wonderfullie darken if not vtterly euacuate and take away both the loue of God and Christes grace and fauour also towardes vs for we knowe and haue learned out of the scriptures and therefore doe beleeue it too that God so loued the vvorlde Iohn 3 16. Rom. 8.32 that he gaue his onely begotten sonne vnto the death for vs all to the ende that euery one of those vvhich beleeue in him should not perish but haue euerlasting life which rich loue of his towards vs could not haue so plentifully and plainly appeared if he had therein as wel prouided for his sons profit as for our good And Christs grace can not but be greatly obscured thereby while we fantastically imagine that he came into the world suffred al maner of villanie at the hands of the wicked for some other cause good for himselfe rather than for the worke of our saluation Whereas we are sure that when the Scripture will magnifie his loue towards vs Rom. 5 6.10 it telleth vs that he died for vs vvhen vve vvere his vtter enimies giuing vs thereby to vnderstand that he had no regarde or consideration of himselfe at all but onely of vs yea hee himselfe saith Iohn 17.19 in the gospell after Iohn that for our sakes he sanctified himselfe c. by which hee plainely declareth that he did not onlie sanctifie himselfe for our sakes alone but also that he deriued the fruit and benefit of his owne holinesse ouer vnto vs purchasing nothing thereby vnto himselfe And no doubt but this is the meaning as of the whole Scripture generally so specially of the Prophets and Apostles when they say Vnto vs a childe is borne Isai 9.6 and vnto vs a son is giuen And againe that hee died for our sins Rom. 4.25 and rose for our righteousnes these words vs and ours being so emphaticall and forcible yea after a sort so particularizing the matter and persons that they shew that for vs and our sakes onely and for nothing to himselfe he became man and tooke vpon him the shape of a seruant which had it not beene wholie and altogither true it had beene as easie a matter for the holie ghost or holie men inspired by the spirite of God to haue saide that hee did it aswel for himselfe as for vs but no such phrase can be found and therefore hee mindeth to restraine Christes humbling and the fruites and effectes of it which indeede are all his merits wholy and altogither to vs. Thirdly it may seeme straunge in reason to all men if it be not erroneous in religion amongest Christians that the merites of Christes sufferings shoulde haue a larger reach and be extended further than his passions and sufferings themselues especially sith that they themselues make his sufferings the causes of his merits and his merits the effects of those causes In common sense we know that as a cause is before the effect for an effect can not be before there be a cause working the same effect so it is and must of necessitie also be as large at the least as the effect it selfe if not more large in as much as it must not only giue life and being to the things for the present time produced but also preserue a continuall life in it self for the bringing out of the like effectes still And they themselues haue a rule in philosophie that whatsoeuer worketh or bringeth foorth such a thing as the thing it self is that worketh or bringeth foorth that thing that bringeth forth is in the same kind much more such a thing than that which is broght forth Shall Christ then by his death merite for himselfe and shall hee not in his death die for himselfe But that Christ suffered for himselfe they dare not aduouch for the scripture affirmeth the contrarie saying 1 Pet. 3.18 that the iust suffered for the vniust and that were to make also Christ a transgressor wheras the word telleth vs that he did no sinne neither vvas there any guile found in his mouth 1. Pet 2 22. Isaiah 53.9 yea it were to leaue our selues in our sins bicause a sinner though he should suffer neuer so much cannot cleare himselfe much lesse others from sin or the punishment due vnto the same And therfore also there is no reason why they shoulde holde that Christ merited for himselfe Certainly touching this point this is my persuasion and I rest resolued that all good men wil easly consent with me in the same to wit that this forgerie that Christ suffered on the crosse that so by the merite of his worke hee might get vnto himselfe some thing which before he had not came without all doubt euen from Sathan himselfe who labored by this as by many other the like corruptions to cast a thicke mist or fogge before the most excellent glorie and grace of our Sauiour that so the same being dimmed at the first though not in the whole yet in some small part of it he might in the ende by a little taint and discredite the whole And whosoeuer they are that see Sathans subtilties indeede do not onely perceiue this to be most true but haue their hearts also thorowe Gods goodnesse inlightned to knowe to what ende Sathan doth it namely to bring them by doubting of some part of Christes great glorie at the least to distrust the whole and so by consequence to suffer him yea and that willinglie also to hold vs captiues in vnbeleefe at his pleasure We had neede therefore not onlie to looke well about vs least we be ignorantlie or at vnwares supprised of him in his grinnes but also to hearken and that attentiuely and carefully to the voice of the holie ghost speaking vnto vs in the written worde which oftentimes telleth vs that in Christs death and suffering we shoulde not labour to see taste thinke feele or knowe any thing else but Gods meere grace and goodnes onely and such great and inestimable loue of our Sauiour Christ to vs-ward that hee as a man woulde say quite and cleane forgetting himselfe and looking at nothing but our good was contented to take his life in his hands and vvillingly to lay it dovvne for vs all Ioh. 10.17 18 yea we shall see that whensoeuer the scripture speaketh of the sufferings of our sauiour in plaine wordes and termes it determineth that the fruit and benefit thereof redoundeth wholie and onely vnto vs affirming that by it eternall life is purchased vnto vs and heauen gates set open for vs wee being thereby not onely purged from our filthines but wholy reconciled to God and restored to righteousnes for which purpose amongst many other see one plaine place Hebrewes 10. vers 14 15 16 c. But if they wil needs haue and hold that our sauiour Christ did merit for himselfe then let them tel vs we pray them first at what time he
did it bicause workes of such excellencie had a time also wherein they were performed Secondly let them declare whether in his whole person or in either of his natures distinctly and by it selfe he purchased that which they say he merited for if we know not that we can not tell what to beleeue bicause that whatsoeuer Christ hath done either for himselfe or for vs hee hath performed it either in his whole person or in one of his natures Thirdly let them certainly shew vs what it was that he merited for it is not meete that a worke of so great excellencie to him and of such singular profit to vs as these men would beare the world in hande this point bringeth with it shoulde be buried vnder some generall knowledge of the same Touching the first wee say that the men that so much vrge this point haue not yet among themselues certainly concluded what time Christ merited for as for them that tie this to the time of his passion onely or to the very act and deed of his sufferings of which minde our Rhemists seeme to be both in their annotations vpon this place in sundry other of their notes vpon the new Testament wee say that they are not well aduised what they speake not only bicause they contradict and gaine-say their owne master of the sentences Peter Lombard I meane who lib. 3. Dist. 18. affirmeth in plaine and euident termes that Christ euen from the very time of his conception did by his conception deserue that which he did by his passion but thwart also their angelicall doctor Thomas Aquinas who lib. quest de gratia Christi act 8. in conclus though he recite two opinions concerning this point some holding that he did not deserue in the first instant of his conception but anone after and othersome that he did deserue in the very first moment therof so wel do Papists agree in the materiall pointes of their religion doth yet notwithstanding approoue of the latter as more reasonable Yea they crosse the very truth and reason it selfe bicause our Sauiour did many notable things besides his sufferings before his death which also might as his death iustly merit before God both for himselfe and others euen as his death did for example his earnest and continuall praiers his dayly and paineful preachings his maruellous and infinit miracles and many other good deedes whereof also this is a verie good strong reason that if the good workes of men do after regeneration ex condigno as they say merit both for themselues others thē much more Christs good deedes must haue that power in as much as in all innocencie holinesse and perfection his workes did and doe farre exceede not onely the good deedes of some good men but all the good deedes of all the good men that haue bin are or shall be And as for those that maintaine that in his conception and by the same hee merited as much at the first as he did afterwardes by induring martirdome of which minde is the maister of the sentences in the place aboue alleadged and some others we affirme that besides that they agree not with those that tie or binde his sufferings to the time of his passion onelie of whome you haue heard before they swarue also euen as the former from truth of religion and humane reason for first merit presupposeth a good action or holie affection that hath in it selfe power and abilitie to deserue alreadie past for I suppose they will not holde that without either the one or the other or both there can be any desert But we feare not to affirme that our Sauiour had not and yet wee speake without anie preiudice at all to his blessed person or natures any such thing in the very moment of his conception no nor long time after for anie thing wee can perceiue If he had let them shewe vs what it was and then they shall heare our minds further in that behalfe And as it is more absurd by much to ascribe his meriting to the action of his conception bicause that that was not his proper and peculiar deed but the worke partlie of the holie ghost and partly of the virgine Marye these two onely being imployed in the conception incarnation and birth of our Sauiour and not Christ himselfe being the thing conceiued incarnate and borne vnles they will say either that one person of the godhead can purchase grace fauour for another and so make God like vnto man as they do by their doltish distinction before confuted which is most horrible blasphemie bicause of the three seuerall and distinct persons of the godhead none is better more great or worthie than an other or else that earthlie mothers may merit for their sonnes and that in the act of generation and conception which besides that it is too grosse and carnall standeth vp against the mercie of God which must be in all respects free or else it is no mercie at all and is directly against the scripture and namely Ezech. 18.4 10 Ezech. 18. where it is affirmed that a good fathers holines or iustice shall no manner of way stand his vngracious childe in stead Touching the second we say that they dare not aduouch that his whole person merited bicause there is no such thing warranted by the authoritie of Gods word nor by the iudgement of right beleeuing fathers Nay their owne doctors are against that as for example Peter Lombard in the place before alleadged where he affirmeth out of Augustine vpon the second chapter of Paules epistles to the Philippians that all this was done in the forme of a seruant and Thomas of Aquine also Quest. part 2. quest de gratia Christi art 7. in conclus is of the very same minde saying that Christ merited not but in respect that he was man though in that respect he was more worthie than other men If they will maintaine that in his godhead hee merited then one of these two absurdities must of necessitie insue vpon the dangerous assertiō namely either that the godhead hath merited more than it had which is to make it subiect to imperfections and defects and by consequent God himselfe likewise to become subiect to more and lesse and so to alteration and change than the which nothing is or can be more blasphemous wee knowing and beleeuing that God is most perfect and remaineth alwayes like vnto himselfe or else that the godhead is passible for the question is here now of meriting by suffering which is also as false and hereticall as possibly can be we hauing learned both by the warrant of the word and the whole trueth of christian religion that the godhead is altogither impassible and can suffer nothing bicause it hath bin alwaies of it selfe is and shall be for euer and euer a spiritual and eternall substance vtterly freed from al such affections and passions If they holde that in his other nature to wit
in the order of nature which our aduersaries doe in opposing mans supposed righteousnes which indeede is not at all and therefore their dealings more absurd in that behalfe against mans sinne the euidence whereof is so notorions that it is most liuely painted out vnto vs by the light of the worde by the stinging testimony of our owne hearts and by that great floud of all manner of wickednesse which as heeretofore so presently ouerfloweth all Wherefore if euer men manifested ignora unce in discerning or else faulted foulie in matter of opposing contraries one of them to an other our aduersaries in this behalfe be most shamefully ouertaken who though they do set life against death and saluation against damnation haue not yet in the working and performance of these things learned to set God against man and his grace and goodnesse against mans peruersenesse and euill whereby also these inconueniences fall out not onelie that men are puffed vppe in pride aboue measure and that in their owne eies before GOD and their brethren but the infinite riches of GODS grace and goodnesse also is as much as they may vtterlie obscured and darkened which doth not in anie nor in all thinges whatsoeuer more plentifully and plainely shewe foorth it selfe than in the forgiuenesse of the sins of his seruants thorow the death and obedience of his sonne Christ the bringing of them to euerlasting life and blessednesse thorowe his powerfull resurrection and glorious ascension notwithstanding that by the meanes of their iniquities they haue deserued the contrarie to wit euerlasting condemnation both of bodie and soule with the diuell and his angelles in that lake of fire brimstone that burneth for euer One thing more there is in their notes vppon this place which I cannot wel let passe bicause it is a branch of their corrupted doctrine sauoreth as much of error and heresie as the former points to wit that they affirme that the value of Christs actions riseth out of the length or greatnesse of them in themselues but of the worthines of the person What if wee yeelde to this as to a trueth What shall you gaine thereby or what will you inferre therevpon Forsooth that so the value of our actions riseth of the grace of our adoption But wee tell you it is a non sequitur as they say in schooles Wil you always plovve vvith an oxe and an asse Deut. 22 10 11 And wil you continually vveare a garment of linsey vvolsey And will you neuer learne for all that hath beene said to compare and resemble either quite contrarie things or right equall and like things togither Why do you not infer for so you shold haue done if you would haue dealt plainely that the price of our works riseth from the worthines of our persons also But this you knew was blasphemous and contrarie to the written word of God which in many places reiecteth both vs our good deeds specially when they are done with an opinion or mind to merit and that before God as hath beene already plainely prooued and therefore you wil smooth it ouer with the grace of adoption To which we tell you in fewe wordes that we our selues do in truth and sinceritie attribute more to the grace of Gods adoption than you that babble so much of it and vnder such colours go about to deceiue the hearts of the simple And yet notwithstanding all this afterwards you blush not to saye that good workes which be meritorious proceede from the childe of God But deale plainely with vs and the worlde we beseech you and tel vs but yet in no darke speeches whether the merite of mans workes proceede from the grace of adoption onely yea or no Or else whether the merit of them floweth frō men alone as they are Gods adopted children Or else whether from God and man togither as working causes of merit For our owne parts wee feare not to affirme that whatsoeuer you will put downe in this case is and must be accounted in the iudgement of truth meerely absurde and erronious For to ascribe it vnto the grace of adoption by it selfe sundred from man and his merits that you dare not bicause it is flatly opposite to the whole doctrine of poperie and to your owne assertions in many places agreeable therewith Besides the grace of adoption is a free gift of God and not a merit for of whome I pray you should God deserue it for our sakes And to cast it vpon men alone without the grace and fauour of God is not onelie presumptuous as in regarde of man Iohn 25.5 vvho vvithout him can do nothing and yet against him wil haue heauen whether he will or no if that be once yeelded vnto but is bla phemous to God whose grace and goodnes must needs be vtterlie euacuated if that assertion be established And if you will say it proceedeth from both togither that also is as vnreasonable and false bicause one and the selfe-same streame alone as for example your matter of merits here which is but one thing can not proceede from two seuerall heads specially so opposite one of them to another as god man are yea and it hath bin hardly heard of that euen in naturall things there should be two principall efficient causes concurring to the constitution of one and the selfe same subiect Of a truth wee can not but tell you in all plainenesse and simplicitie that if you will holde that the merit of mans workes commeth from man as of and from himselfe alone or as coupled with an other that then the whole worde written the certaintie of religion yeelded to in all ages and testimonie of trueth in former time declared wil crie out against you blasphemie and intollerable presumptiō yea al the world that is of sound iudgement cannot but condemne you for matching vnequall thinges togither yea for mingling most cleane and most filthie thinges one of them wyth another For though wee might grant that the grace of adoption as it proceedeth from God being also a perfect worke as nothing comming from him can be vnperfect might as in respect of it selfe if it were not defiled with our corruptions and imperfections merit something before God yet there is no cause at all why we shoulde yeelde to it when our workes be ioined therewith considering how much we taint and deface euen the best graces of God in vs or bestowed vppon vs. To conclude this point of confutation wherein we confesse we haue bin very long but our aduersaries importunitie and tediousnes hath drawen vs thereto with a notable testimonie or two of some one of the docto is of the church in stead of manie though I doe not greatly delight I confesse in the allegation of them bicause the trueth of the worde without them is strong enough as which hath not his credite and authoritie from men but from the Lorde himselfe that so it may appeere how much they haue both
hath quite and cleane altered vs can any manner of way further vs but hinder vs rather 1. Cor. 2.14 bicause the naturall man as the Apostle telleth vs perceiueth not the things of the spirit of God Rom. 8.7 And againe in an other place That the vvisedome of the flesh meaning thereby whatsoeuer is most excellent in it as of it selfe is enmitie against God for it is not subiect to the lavve of God neither indeede can be And therefore good reason haue we why we should refuse these dotages conceits Now then to conclude this controuersie if neither our workes before regeneration nor after regeneration are able to purchase any good thing from God as wee haue alreadie sufficiently proued the same and wee haue no workes at all but they must of necessitie be comprised vnder the one or the other number of this diuision then it plainely and truely followeth heerevpon that no deedes of ours whatsoeuer doe or can merite or deserue any good thing at Gods handes much lesse eternall life the chiefest good of all and by consequent also that these popish distinctions are both blinde and blasphemous Nether are these things spoken as to cracke the credit of the good workes that God inableth his children to do for what are we miserable wretches that we should debase or deface his graces in our selues or others or to discorage men from the performance of the same whom we ought and that by the warrāt of the word christian charitie Hebr. 3.13 to draw on by al means possible to the dooing of them but rather to teach vs willingly to take shame and confusion of face vpon our selues by reason of the imperfectiō defects that cleueth to our good deeds that so God in our debasing may receiue all glorie of goodnes to whom indeed alone it belongeth yea and so to profit by these our wants weaknesses that it may appeare both to our selues and others that we haue not receiued the truth of this doctrine in vaine but referred it to the right endes the Lorde vsing it not onely as a notable meane to humble vs before him in whose sight all flesh must stoupe and be abased how righteous innocent soeuer they seeme to be before men but also to cause vs with more speede and earnestnes to looke vp to Christ and to repaire to him that is the only meane to cure our transgressions to couer al our imperfections whatsoeuer which of a truth none perform that any maner of way how little or much soeuer it be will plead merit or desert in Gods sight setting vp notwithstanding before vs Hebr. 6.1 Perfection as a butte or marke to aime at though we cannot hit it or attaine to it in this life making notwithstanding our care and conscience to appeare in a lawful striuing toward it as much as we may alwayes assuring our selues of this that God continually accepteth those that are his in his welbeloued son their onely sauior Christ According to that they haue 2. Cor. 8.12 and not according to that they haue not And let this suffice for a iust confutation of their conceit or dotage of deserts Nowe we come to our Rhemists and their assertions al that they say being of trueth scarse worth the answering neither indeed neede we to trauell in it were it not least they should waxe insolent in the fond imaginations of their hearts or should thorow their owne corruption cary men headlong thorow the blindnesse of their vnderstandings to error and heresie They tell vs in their notes here that we dare not much aduouch that Christs passiōs be not meritorious of his glorie To which we answere that what we dare aduouch concerning Christs passions they doe not well knowe bicause they will not or dare not be acquainted with our doctrine and writings absenting themselues from our publike assemblies and forbidding all of their faction some fewe onlie excepted to read our works If wee dare not much aduouch Christs sufferings not to be meritorious is there anie maruell sith it is a doctrine neuer propounded in the word nor deliuered by the fathers of right faith and religion Papistes thinke that all assertions are to be reiected that are not warranted either by the scriptures or by the consent and authoritie of reuerend antiquitie And why may not we then vppon the same groundes refuse this conclusion sith it hath not for it such proppes and foundations And if wee dare not aduouch much against the merites of Christs sufferings as they say why do they here and else-where in many places labour largely to confute that that is so fearfully affirmed and namely Philip. 2. where they say that we wickedly and vnlearnedly deny Christ to haue deserued for himselfe Belike our doctrine hath bitten them by the heart or else they woulde not make so long and often Apologies in so bad desparate causes Surely one of these two must of necessitie follow either that in vaine imaginations they doe fight against their owne shadowes a point of extreame follie specially if wee dare not or do not affirme that which they say we holde or else vtter grosse contradictions in themselues who in other places as before charge vs wickedly vnlearnedly to defend the same that they impugne But to the point we for our parts feare not plainly to expresse and that to the eies and eares of all the godlie yea to the wicked themselues that so they may be either conuerted or confounded by the glorie of truth what wee holde and maintaine herein first that this point of doctrine propounded by them is not crowned with the glorious garland of holie truth and reuerend antiquitie For proofe whereof we bid them shew vs if they can any plaine text of scripture or formall place out of the vncounterfeited writings of the sound fathers Those that haue bin produced we haue looked vpon and finde them very vnsauerly alleadged at the least and if they haue none more pregnant and pithie than they we tell them they are ouerfeeble for vs to fasten our faith vpon And if they send vs to Peter Lombard Thomas of Aquine and the rest of the schoole doctors that doe more curiously than christianly wade into these points we frankely and freely confesse that we dare not giue them the authoritie to be stampers coiners of new doctrine in the church bicause wee haue learned out of the word that there is but one only lavv-giuer God Iames 4.12 vvhich is able to saue and to destroy nor may not any maner of way stay and settle our conscience vppon them nor vpon those that be much better than they bicause Gods worde alone and not mans imaginations is the only ground and obiect therof Secondly though wee shoulde graunt that they speake heerein no false or erronious matter yet we affirme that this idle and vnprofitable thought of our owne harts and heads ought to be abolished not only in
A CHRISTIAN AND LEARNED EXPOSITION vpon certaine verses of that eight chapter of the Episile of that blessed Apostle PAVLE to the Romanes and namely vpon verse 18.19.20.21.22.23 ¶ VVRITTEN LONG AGOE BY T.W. FOR a most deare frend of his in CHRIST and now lately published in print for the benefite and good of GODS people wheresoeuer GOD IS MY HELPER AT LONDON ¶ Printed by Robert Walde-graue for Thomas Man 1587. ¶ TO HIS VERIE deere friends and good brethren in Christ master Ed. Benlois master Ri. Walter master Ralfe Manning and others of common christian acquaintance vvithin the citie of London euen as vvell as though they were named Th. VV. wisheth aboundance of al goodnes both bodily and spiritual in this life and the eternal saluation of their soules in the life that is to come thorow Christ IF men nay if vve our selues brethren that profes godlines had any either harts to conceiue or eies to see or mouths to speake vve can not choose but beleue behold and confesse the vvonderfull goodnes of Almighty GOD tovvards this last and yet vvorst age of the vvorld vvherin vve liue he hauing plentifully poured forth vpon it so many excellent and great graces specially spirituall as no time heretofore hath bin indued vvith better VVherof had vve nothing els to bear vvitnes but that huge heap of light and religion that GOD hath made to break forth amongst vs it vvere sufficient not only to iustify approue this truth but to condemne the vvorld of horrible ingratitude in not thankefully receiuing and of cursed carelesnes either in abusing or not profiting by such singular fauour some as vve see notvvithstanding the sun-shine of GODS blessed vvord vveltring and vvallovving in the blindnes and ignorance of their ovvn harts not knovving vvhat a pretious ievvell it is others in prophanenes and atheisme horribly scoffing and scorning at the same notvvithstanding the excellency therof others talking of it for vaine iangling but vvithout care of obedience polluting by a levvd life that vvhich is most holy of it selfe othersome making that vvhich is indeed spiritual and as a man may say heauenly a stepping-stone of preferment and vvorldly glory vvherunto being once lifted vp they fall to fostring of pride in themselues and disdainfull carping at others som as sathans seruants and instruments vsing or abusing it rather for the maintainance of erronious and hereticall opinions c. So that a man may safly and certainly conclude that though the light of GOD be come into the vvorld and hath indeed gloriously appeared amongst vs yet men haue loued and daily doo affect darknes rather than light But hovvsoeuer the strength of this impietie doo most plainely and plentifully appeare in the desperate vvicked of the vvorld the poison of this infection hauing spread it self abroad from the very heart of the vngodly into all their veines and sinnevvs so that all the partes of their bodies and povvers of their soules are polluted therevvith yet shall vvesee that by reason of the remainders of originall iniquitie some stinch of the same hath burst foorth euen in the sonnes and seruants of God though not to defile them vvith such fearefull transgressions as the vvicked of the vvorlde are ouertaken vvithall yet to hinder them from the doing of such holie duties as vvherevnto in pietie tovvards GOD and in charity tovvards men they are if my iudgement faile me not straitly bound vvhilest some of them considering mens setlednes in sin and hovv hard they are frozen in the dregs of their iniquity and hauing fevv or no arguments of doing good labor little or nothing at all othersome againe vveighing the vvorthines of gods graces and being loth to offer the glorious mysteries of the Lord to open despite and so thereby to increase the condemnation of the vvicked doe leaue off all means almost to reclaime men from vvickednes and to vvinne them to GOD. VVhat I vvrite novv the godly of the land vvil vvitnes vvith me I thinke and the small labors publike or priuat of men othervvise vvell qualified and the little fruit flovving from the same vvil yeeld sufficient proofe yea as I knovv by practise and experience in some so I feele the same by assaults and suggestions in my selfe to vvhich though mine ovvn naturall corruption and the vvorld of vvickednes that is vvithin me do bid me gladly consent yet that poore portion of grace I account it so not as it commeth from GOD but as it is tainted through my sin that God hath bin pleased to bestovv vpon me vvil hardly suffer me to yeeld bicause I see no reason in truth vvhy other mens sins or the imperfections of GODS children should vtterly discourage them from doing the duties that GOD hath laid vpon them for if vve should so doo vve should neuer perform any seruice to GOD men or our selues bicause ther vvill be alvvays vvickednes in the vvorld and manifold vveaknesses and vvants euen in the dearst saints and seruants of GOD. The thing that I rather vvish vvith all my hart is that euery one of vs and my selfe especially in due examination of our ovvne souls might through Gods great goodnes tovvards vs in Christ find our selues fit not only in affection good vvil but in al heuenly strength spiritual knovvledge also our manifold transgressions being remoued and doone avvay according to our measure of graces receiued in this behalfe to do good vnto many For mine ovvn part I vvillingly acknovvledge my selfe the meanest and the basest of many my good brethren in the ministery of GOD yea so far off am I from presuming any thing as of my selfe that I do asvvell in the sight of my sins before GOD and feeling vvithal of his hand of iustice and iudgement vpon me for the same as in the acquaintance that I haue vvith mine insufficiency ye ignorance before men both vvhich no doubt may iustly cause me to be dull and heauy in euery good duty think and so do vnfainedly confes my selfe vnfit and vnmeet for such vvorthy vvorks And yet I cannot but lay foorth this much that relying vppon the goodnes of the cause and hoping though it seeme almost against hope that GOD vvill giue a greater blessing to the carefull and christian labours of his seruants than vve can see vvith the eie of flesh and bloud I haue bin bold to publish this litle treaty vvherby if the mouths of such enimies of GOD as bark against his holy truth may in som sort be stopped and the comfort and instruction of his people prouided for I shall haue vvherin to reioice as for the common good so on your behalfe my very deare friends of vvhom I am asvvell persuaded as of my selfe and to some of vvhom I freely confes it I ovve in Christ more than my selfe if I could tell hovv to pay it But not being able to perform that and vvithall vnvvilling to continue still in my vnthankefulnes I must confes it tovvards you I haue thought
one and the other to be made vtterly void of excuse before God Againe in the perspicuitie and plainenesse of the scripture the Lorde hath by a strong confutation not only incountred with but ouerthrown those his enimies the enimies also of mans saluation that in the spirit of error and doctrine of diuelles 1. Tim. 4.1 haue ouersaucely forbidden his people to searche into that wherewithall God in the largenesse of hys loue towards them and carefulnes of their saluation would haue them most familiarly acquainted Yea GOD hath thereby mercifully prouided for the good of his owne children who though they be many times either in the sight of their owne weaknes and wants or in the beholding of the incomprehensible mysteries therein contained greatly dismayed and after a sort quite discouraged from drawyng nigh to so high and holie things are yet notwithstanding againe lifted vppe in this that God in many thinges abacing himselfe to their capacities doth as a nurse at the first stut and stammer as a man would say for their instruction and learning they also vpon good grounds and hope perswading themselues of this that in processe of time that which at their first entrance by reason of their owne blindenesse is darke and hard shall when they haue receiued more light from God become very easie and familiar to them All which well considered and deepely weighed indeede should not onely make vs thankefull to almighty GOD who in the riches of his mercie hath beene pleased to stoupe downe to our weaknes and by deliuering his truth in such sort to preuent the poisoning of our soules by no way more subtilly and dangerously attempted of his and our deadly ennimies than by debarring vs the light of his truth but also shoulde drawe vs to a religious acceptation of his graces by his word offered vnto vs Preferring the same before all things Psal 119.72 and to a reuerent and right vse of the same trueth referryng it alwayes to the selfe-same endes and purposes wherevnto hee himselfe hath ordayned it that is to the banishyng of the cloudes and mists of darkenesse and ignoraunce from our vnderstanding and to the stopping of the floudes and course of our owne corruption that swell and roare and ouerflowe all the parts and peeces of our naturall life that so wee might be made before hym a reformed people not onely in the knowledge but much more in the beleefe and obedience of euery good worke and way that hee hymselfe hath prepared for vs to walke in and to that ende hath manifested them in his worde wee neuer vsing our knowledge to vayne iangling or ostentation of mans eloquence and learning making it a stepping stone to promotion and a very firebrand to the stirring vppe and maintainaunce of curious and friuolous questions as many vayne people in the worlde doe nor abusing our holy fayth and stedfast perswasion to licenciousnesse and securitie a vice that the carelesse age wherein wee liue dooth too too much practise neyther yet making that small portion of obedience that GOD maketh vs to yeelde a meane either of merit before hym for what is more blasphemous or of hypocriticall vauntyng before men for what is more beastly and shamelesse but referring all that wee haue receyued how little or howe much soeuer it be to the glory of him that hath giuen vs the same as there is good reason in godlinesse wee shoulde and to the good of those euen his faithfull people I meane as in christian charitie wee are bounde euen for whose sakes also as well as for our owne wee our selues were made and GOD hath vouchsafed to bestowe vppon vs the graces that wee haue which things as they must be watchfully regarded and carefully obserued in all scripture generally so it behoueth vs to haue an especiall eie to the practise and performance of them in those places principally which be of the greatest difficultie bicause in them by reason of our owne blindnesse and ignoraunce we may soonest be deceiued and by Satans malice be most easly driuen and drawen without some singular grace and assistance from GOD into all manner of extremitie either of discouragement to intermeddle wyth them by reason of the deapth and difficultie therein to which if we adde the world not of weakenesse and wants onely but of wickednesse also that we find in our selues it will be much increased in vs or else of pride and presumption wee being carried headlong as it were wyth a violent tempest or whirle-winde by an ouer weening perswasion that we haue of some small graces in our selues in all curious and triflyng sort to deale wyth matters of most waight and greatest importaunce whereby we shall not onely offer dishonour to GOD in the contempt or neglect of those most excellent things that hee mindeth to deliuer to vs but the same shal redound also to our owne hurt and harme both in bodie and soule a matter that woulde be well thought of before hand for feare of after-claps as wee say yea we shall be instruments either by carelesnesse to corrupt or by curiousnesse and pride to peruert others and that vnto their eternall condemnation wythout exceeding great grace from God a fearful point doubtles and a matter that woulde bee well weighed as being most against the holy loue of gods saints amongst all the sinnes that in this life we can commit one of vs against an other All hitherto propounded hath beene deliuered partly to confute our aduersaries blasphemouslie doubtlesse impugning the truth and certainty of the written word and partly also to adde an edge vnto our owne care and reuerence in hearing and handling of the holy scriptureâ— of God Yea particularlie to make vs and that in both respects attentiue and watchfull ouer our sâ—â—â—es in the place that we are nowe to intreatâ—â— which is taken out of the eight chapter of the epistle that the apostle Paule wrote vnto the Romanes beginning at the eighteenth verse of the said chapter and so on forwarde vnto the ende of the three and twentith verse in these words Vers 18. For I count that the afflictions of this present time are not vvorthy of the glory vvhich shal be shevved vnto vs. Vers 19 For the feruent desire of the creature vvaiteth vvhen the sonnes of God shal be reuealed Vers 20 Because the creature is subiect to vanitie not of it ovvne vvill but by reason of him vvhich hath subdued it vnder hope Vers 21 Because the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God Vers 22 For vvee knovve that euery creature groaneth vvith vs also trauelleth in paine togither vnto this present Vers 23 And not onely the creature but vvee also vvhich haue the first fruits of the spirit euen vve do sigh in our selues vvaiting for the adoption euen the redemption of our bodie As mens minds are diuersly affected brethren so there are concerning this one place diuers iudgements
to vs that be most base and vile but spoken as in consideration of men to whome they ought to be applied for want whereof also it falleth out that they are become a dead letter or vnprofitable word to them tending almost to no other ende but to magnifie and manifest the riches of Gods goodnes with greater griefe vnto our owne soules in as much as we see most excellent things offered vs yet cannot finde or feele that wee haue anie parte or portion therein Secondlie as touching workes done after regeneration wee freelie confesse that though at the first blush they may seeme very glorious yea and be indeede and trueth good specially as they come from GOD and be wrought in vs by the spirite of Christ that dwelleth in our harts yet as they come from vs and be tainted with the remainders of our corruption they are so farre off from meriting or deseruing before God that if he do indeed examine and weigh them in the most notable exactnes and vprightnes of his iustice he shall always finde matter enough in them not onelie to reiect the things themselues though otherwise well doone but also to condemne vs the workers thereof and that not onelie for the imperfections and wants that cleaueth vnto them we assuring our selues by the truth of christian religion that no imperfect thing can of it selfe please him that is most perfect but euen for our natural filthines and corruption that clingeth and sticketh as fast thereto as the skin to the flesh or the flesh to the bones And for the proofe of this point wee haue two plaine places of holie Scripture amongst manie other the one taken out of the olde Testament the other out of the newe that so also in alleadging them and comparing one of them with an other wee may see the most comelie conformitie and agreement that is in those most excellent writings of the spirite of God The prophet Isaiah in the three score and fourth chapter of the booke of his visions and in the sixt verse of the same chapter speaking to the Lord in his owne name and in the name of the rest of the people of God siath Isai 64.6 that vvee haue all beene as an vncleane thing and all our righteousnes as filthie clovvts In which sentence certainly there is neuer a word wanting weight for the proofe of the particular point for which it is brought foorth speciallie if we looke vppon it as it is in the originall text for first he saith not all men generallie which yet perhaps to some might seeme strange bicause of that fond conceit that hath crept into mens mindes that all men are not alike tainted in Adam but all we me aning all the faithfull and elect people including also himselfe though otherwise a very holy godlie man in the number which yet is more strong if we consider that this that the prophet deliuereth is not onely the common case of all the faithfull but euen of the best sort of them if any amongst them be better than other so that if there were any to be excepted they most chefly rather than others and yet notwithstanding God by the prophet wrappeth and foldeth them vppe togither not excepting any one of or amongst them all as filthy and vncleane by meanes wherof also they deserued separation from God men filthy vncleane things not being vsed as we see by the truth of the word either for gods seruice or about coÌ„mon affaires till such time as they were purified yea we knowing further by the lawe that they did not only carry the note of pollution Leoit 11.39 and vncleannesse in themselues but tainted such others therewyth also if they came nigh thereto as touched the same our state and condition being wholie and altogither like vnto the same by reason of the worlde of wickednesse that resteth in vs wee hauing defiled by meanes of our sins not our selues onely but the rest of the creatures Zeph. 1.3 Iob 15.15 Yea the very heauens thereby are after a sort become impure and vncleane in Gods sight And yet the Prophet staieth not there but as though he could finde neither wordes nor matter sufficient inough to describe our naughtinesse by he addeth further all our righteousnes or as it is in the Hebrew text righteousnesses it being a worde of the plurall number he meaning also thereby and that according to the proprietie of that toong which vseth such wordes both to note number and excellencie that all and euery grace howe many and howe notable soeuer they be or can be in this life are not though not as of themselues nor as they come from God for so they are alwaies and must needes continually be good yet as they are tainted with the corruption of our nature and by reason of our imperfection and defects such as may come into accounts before God in the exactnesse of his righteousnesse By which also we may well perceiue and learne that neither the glorie and glittering nor the number of our good workes are or can be such specially as they proceede from vs as may commend vs to GOD much lesse merite at his handes of themselues for themselues but as they are accepted before him in and for an others sake onely without the which indeede they are rather matters of abhomination before God And that the truth of this might yet more plainly appeare the prophet compareth them not to things meanely base filthy and vile but either to the defiled clowts of a monstrous woman as their owne vulgate turneth it or to the clowts occupied about them that be sicke and diseased which Symmachus calleth patientium according to the physitians phrase but it shoulde be as I thinke parientium rather that is of them that bring foorth children into the worlde or as Aquila turneth it the clowts â—â—â—â—…tnesses Deue 22.15 meaning thereby such signes tokens as were giuen of virginitie in the first performance of the marriage bed or like vnto a patched garment made of peeces and shreads of verie olde and ouer-worne cloths as Dauid Kmichi and some other of the Iewish rabbins will haue it or as Ionathan in his Thargum expoundeth it as an abiect garment or a garment that for the filthines of it is fit to be floong from vs all and euery one of these noting such things as both eie and heart abhorreth And in truth if herein a man should stand to alleadge the seuerall interpretations that men haue giuen of that word we might quickly grow tedious a matter that I for mine own part like not of neither indeed would I therein haue bin so large at this present but that al men might see both Iewish and christian expositors concurring as it were and consenting togither to resemble our best things to most base and vile matters yea to such things as are lothsome to be looked on and greuous many times to be thought of so far off haue they bin
from euer approuing or allowing the merit of mans workes before God and speciallie as in respect of eternall life and saluation And least any man should thinke that this were but the voice of a mortall man obscurely and darkly vttered in the olde Testament touching this point let vs heare what the eternal son of the eternall father who neither deceiueth nor is deceiued hath vnder the gospell in a most audible voice spoken concerning this matter that so wee may the more readily receiue the trueth and detest al contrary falshoode whatsoeuer In the seuenth of Luke hee teacheth vs both by similitude and plaine doctrine Luke 17.10 to confes that vvee are vnprofitable seruants euen then vvhen vve haue done the things that are commaunded vs to doe vve hauing performed no more but that vvhich vve ought not that Christ meaneth thereby that it is possible for vs poore and miserable men that wee are to fulfill the lawe of God and to obey all and euery one of his holie commaundements as some woulde corruptly conclude therevpon for that doctrine is altogither contrary to the trueth of the written worde as appeareth Acts 15.10 and Rom. 8.3 and tendeth maruellously to puffe vp flesh and blood Neither yet that hee woulde teach vs in a certaine kinde of monkish humility to conceiue or speake more modestly of our dooings than they of themselues deserue for that were dalliance hypocrisie and false witnes-bearing besides that it were a robbing of God of his glory who is then defaced when his graces good works are debased beyond measure and trueth And what a fearefull thing were it also to make our sauiour a teacher of such vanitie and corruption we therby subiecting himselfe to sinne who was altogither free from sin by that means likewise spoiling our selues of al grace goodnes and cōfort that otherwise we might fetch from him who could not be the price and ransome of our sinne if he were any maner of way tainted with any yea the least sin whatsoeuer a matter that might wound vs and euery one of vs vnto eternall death But rather to teach vs that though we had exactly and in euerie point kept the whole law of God which indeed no man as man hath euer performed or can performe I alwaies except Christ Iesus God man in one person that yet we should be so farre off from thinking or dreaming of desertes specially at Gods hands that we should not as our sauior Christ sheweth by the similitude and plain words of the same so much as looke for thanks much lesse for merit And that we may yet more plainly perceiue this point let vs a little weigh euen our sauiour Christs owne words He telleth vs that though earthlie seruants performe to their earthly maisters al the duties that they lay vpon them that yet their maisters wil not for all that so much as in wordes giue them thankes for the thinges doone Which matter beeing expressed in suche a manner as our Sauiour deliuereth it wythall doth yet serue more to explane and prooue the point hee not simplie affirming that the maister in the accomplishement of seruices prescribed dooth not yeelde the seruaunt thankes but interrogatiuely speaking it saieth Dooth hee giue that seruaunt thankes for dooing the thing vvhich hee commaunded him as though hee shoulde saye no certainely for suche a force hath that interrogation or demaunde And yet our Sauior adding an answere to that question and in these words I trovve not vehemently affirming that no maister vseth it doeth more and more therby confirme and strengthen the matter he had in hand which is the vtter abolishing of all opinion of merit for if earthlie seruaunts doe not then deserue at their earthlie maisters handes so much as thankes much lesse a reward which all men will confesse to be greater and more in as much as workes excell wordes the one also being more easlie and with lesse cost perfourmed than the other when they haue accomplished the things that their lords and maisters inioyed them how can we hope or looke for either thanks or merit at the hands of our heauenlie father in the performance of spiritual seruices the thinking knowing and doing wherof is not onelie much more difficult and hard than the doing of worldlie duties by how much spirituall things be more excellent than worldlie but also bicause the things themselues though they be performed do by reson of defects cleauing vnto them throgh our corruptiōs we failing either in the matter maner end or some such other point become as it were displeasing in the sight of almightie God Is there any man so sottish that will denie the truth of this point If they be I doubt not to aduouch that in the blindnes of their owne heartes they regarde not the great oddes that both in nature and authoritie is betwene our heanenly Lord and our earthly maisters nor weigh the wonderful difference that is betwene their seuerall commandements neither yet consider their owne weakenes and wants For first God as the creator of al things is infinit man as his creature is infinit circumscriptible God againe is spirituall heuenlie man on the other side is corporal and earthly There being then no proportion betweene finite and infinit spirituall and corporall earthly and heauenly how can men exactly absolutely performe the infinite and spirituall duties that such an infinite and spirituall maiestie prescribeth And if they cannot performe all but faile in the most or any one how can they claime of duty Much more maruellous is it that they dare chalenge of desert On the other side if we compare man to man we shal then easlie perceiue that howsoeuer they differ somewhat as in respect of their seuerall places and callings yet one God hath made all of that kinde of one bloud Acts 17.26 euen to dvvell vpon the face of the earth and therefore there being by that meanes not onelie a certaine similitude or likenes betweene them but equalitie after a sort they may yea doe many times more readilie yeelde to the things or duties that one of them exacteth of an other or the chiefest of them all at the handes of all the rest And if wee looke vppon the difference of either of their lawes we shall yet more plainely beholde as a man would say haue all our senses satisfied in the truth of this point For as touching the lawes we knowe by experience and beleeue in faith that they are such as the law-makers themselues are GOD therefore being spirituall his also are spirituall requiring inward and most excellent things whereas man being bodilie and outward demaundeth by his law but outward and bodily obedience To this latter we are and may be much holpen by the ripenes of our wits the actiuitie and nimblenes of our bodies the light of nature continuall custome daily exercise and many such like But to the former nothing neither without vs neither within vs till GOD
his manhoode he hath merited as indeede it is their common assertion then yet we say that that is absurd and erroneous likewise bicause his manhoode is a creature euen as wee our selues are though he be freed from sinne and hard is it yea it was yet neuer heard of that creatures could indeed deserue at the hands of the creator who hath indued them with breath and being and filled them of his owne free fauor with the fulnes and riches of al his mercies For what can the creator by his infinit liberalitie goodnes wisedome and whatsoeuer else is excellent and high in him purchase at the handes of his creatures more than by wel-doing towardes them to deserue their loue and obedience againe towards him and so they with an vnfained affection imbrace loue and honour him Dauid a man according to Gods owne hart was content to confesse Psal 16.2 O Lorde my voel-dooing extendeth not to thee And in an other place Psal 116.12 VVhat shall I render to the Lorde for all his benefits to me as if he shoulde say I cannot tell what Of a trueth I haue nothing that will answere the least of them much lesse deserue the best And if they wil say that he had the fulnes of goodnes in himselfe wee answeare that that will nothing helpe them For though that be true yet hee had it not as from his manhoode though it were in his manhoode but from the fulnes of the sanctifieng spirit and the excellencie of his eternall godhead which did so plentifully replenish his humane nature with all manner of grace and goodnes Iohn 1.16 that of his fulnes vve haue all receiued euen grace for grace and yet notwithstanding he hath neuer a whit the lesse in himselfe no more than God by induing vs with immortall soules or giuing vs wisdome righteousnes and such like hath either spoiled himselfe of or diminished his owne immortalitie iustice wisdome and other essentiall properties in him Now then if Christ haue not merited neither in his person nor in his seuerall and distinct natures as we haue already sufficiently proued I hope and we know not neither beleeue any more in Christ than his person and natures to work by either they must of necessity let this curious dotage of Christs meriting for himself passe vanish away like smoke in the aire and so imbrace the contrarie truth togither with vs or else shewe something besids in him which hath performed this so high and excellent work that they wil haue euery man that not only for auoiding suspition of heresie but vppon paine of condemnation of their souls vnfainedly to beleeue In the third point namely concerning the matter hee merited to himselfe they are as hardely distressed and as much at their wits ende yea and at as great iarres and contentions also amongst them selues touching the same as they were in the former some affirming that he merited immortalitie to his bodie and impassibilitie as they call it to his soule and of this minde is the maister of the sentences in the place aboue quoated othersome that he merited life euerlasting and the glorie of heauen as our Rhemists vpon Rom. 8. and othersome againe that hee merited all and euerie one of these matters togither For answere wherevnto and to take no aduantage of this that they can not agree nor resolue what it is certainely that hee merited to himselfe sauing that by this wee may perceiue that we haue little hope that they will consent with vs in truth that be at daggers drawing among them selues in falshoode bicause he verily will hardlie agree with any that diffenteth from himselfe we tell them that hee merited neither any one of these things seuerally nor all these things iointly and that therefore whatsoeuer they holde herein is but some swimming imaginations of their owne heads For first touching the immortalitie of his bodie and the impassibilitie of his soule if they say he deserued these before his sufferings why had he not then his due deserts giuen him that in due time For the thing deseruing being once performed the merit presently groweth due and if there be anie delay made there is iniurie and iniustice offered to the party deseruing by the party that shoulde recompence in as much as hee deteineth and vseth that which is proper to another And so by this doctrine the Lorde is found both greately in debt to man and iniust to all those whose wel-dooings hee rewardeth not euen presently after the worke is performed But to vs ouer and besides the reason before alleadged it seemeth impossible that hee could deserue either the one or the other of them specially sith the articles of our religion teach vs to beleeue that he was dead and buried and the scripture assureth vs that hee sustained most greeuous pangs and passions in his soule specially when he affirmed that his soule vvas heauie euen vnto death Mat. 26.38 and againe when hee cried out vppon the crosse in the anguish and bitternesse of his spirit My God Mar. 15.34 my God vvhy hast thou forsaken me What was not God of power to performe that which Christ had deserued Or was he not willing to satisfie and pay that which his onely sonne had merited Doe you not see that these absurdities errours yea blasphemies must of necessitie follow vpon these lewse and lewd conclusions What will you say he had these graces bestowed vpon him after his death and resurrection by the power of his passion I answere that then you say as much as if indeede you had said nothing at all first bicause that the withholding of his deserts before touched remaineth notwithstanding still vnsatisfied and not taken away Secondly bicause that if he merited those things by his conception as the master holdeth it is vnseasonable to ascribe these merits or things deserued to an other matter Thirdly bicause that in that meriting what had Christ that we haue not I meane the faithfull For after naturall death they haue as in respect of their soules Reuel 7.17 all teares vviped avvay from their eies and be freed from the sufferings of this present world and the torments of that that is to come and at the resurrection their base and vile bodies though otherwise dissolued into dust and powder shall according to the mightie povver Philip. 3.21 vvhereby Christ is able euen to subdue all things vnto himselfe be raised againe and be made mortall and glorious as the scripture plainly teacheth in many places and namely 1. Cor. 15. Wherevpon also it will follow directly that as men in their doctrine may merit so they may merite as muche to themselues as Christ didde for himselfe But of a truth the mortalitie of Christs body standeth not as they suppose vppon Christs meriting of it but vpon the trueth and certainetie of the promises passed long before hee was clad with our flesh Psal 16.10 The prophet saying Thou vvilt not leaue
my soule in the graue neither vvilt thou suffer thy holy one to see corruption Which place the apostle Peter doth notably expound in the Acts in plaine and euident termes Acts 2.24 telling vs that it vvas impossible that hee shoulde be held dovvne of the sorrovves of death this impossibilitie arising not from the strength of his merits but from the power of God raising him vp mightily againe from the dead And the like may be saide for the impassibilitie of his soule As for they that affirme that our Sauiour merited heauen and eternall glorie by his sufferings we feare not to tell them and that to their faces that either in the pride or ignorance of their hearts they speake they wot not what and in the lightnes of their braine and idlenesse of their head they babble out things directly contrary to the worde and to the iudgement also of some of the best of their sides Can a manne in time deserue that which hee had from before all times Our Sauiour I am sure in their iudgements if hee merited anie waie merited as man And dooth not hee himselfe praie the Father Iohn 17.5 To glorifie him vvith himselfe and that vvith that glorie vvhich hee had vvith him before the vvorlde vvas They are not so past shame or grace I hope that they will make our Sauiour vvho is the vvaie the life Iohn 14.6 and the trueth a liar Dooth not Melchios Canus one of the doubtiest diuines being conuicted with the euidence of this truth confesse the same Will they go against the plaine wordes of Christ And will they thwarte the iudgement of their best friendes It is fearefull but speciallie in matters of falshoode and vntrueth to doe either the one or the other for to crosse their acquaintance is to weaken and discredite their owne cause and dealing and to oppose themselues against Christ is to pull iudgement and condemnation vppon themselues bicause he is the stone Mat. 21.44 vvhich vvhosoeuer shall fall on shall be broken and on vvhomsoeuer it shall fall it shall grinde him to povvder But both these mischiefes and inconueniences they must of necessitie fall into that will vphold and defend such falshoodes and vncertainties And if their errors had staied here and gone no further than to magnifie Christ and his merites though indeede they haue done it beyond al truth and reason it had bin lesse euill for themselues and more profitable for vs who might by that meanes haue spared a great deale both of labour and time that we must of necessitie now bestowe least their poison shoulde infect the soules of men But as one iniquitie is readie to bring foorth another so they haue proceeded to tell vs that men also by their sufferings may merit eternall life But who seeth not how infinitly absurd in reason this is to argue from Christ Mat. 3.17 2. Cor. 5.19 free from sin and the person in vvhom alone God vvas vvell pleased and reconciled the vvorld vnto himselfe and had in him full absolute iustice yea such abundance of it that hee hath communicated holinesse innocencie and righteousnesse vnto all beleeuers to men tainted with all manner of iniquitie who neither cā please god for themselues nor others who also when they haue doone all that can be doone in this life are yet notwithstanding clogged with defects and wants by meanes whereof they cannot not onely procure vnto themselues any good things but purchase eternall confusion and euerlasting death as hath bin alreadie plainlie enough and sufficiently proued And as absurd and vnreasonable certainly is that their marginall note wherein they affirme that all suffrings in this life is nothing in comparison of the heauenly glory and yet that it is meritorious and worthie of the same For doe not all men euen by the very light of reason see and know that there is and must of necessitie be a certaine analogie and proportion betweene the thing deseruing and the thing deserued or else the party deseruing cannot claime as of dutie but of beneuolence vnles they will extort and wring foorth more than they haue merited Cā nothing deserue any thing or a matter of small industry labor merit a kingdom or earthly crowne Of a trueth no much lesse then can that which they themselues call nothing and woulde to God they thought it nothing indeede then would they let the cause and question about nothing fall to the ground deserue so excellent a thing as the incorruptible crowne and the heauenly kingdome of eternall life is No that as the apostle teacheth vs is the free gift of God And if it be free Rom. 6.23 it must be in all parts and in all respects free or else not at all as on the other side merits must be altogither merits or else no merits at all bicause if there be the least part of the thing deserued exceeding our deserts then are they so dashed and defaced that they cannot in any vpright iudgement stand vp before God or man to merit any thing For euen as the Apostle reasoneth and that rightlie of workes and grace affirming that if Gods election be of grace Rom. 11.6 it is no more of vvorkes or else vvere grace no more grace or if it be of vvorkes it is no more of grace or else vvere vvorkes no more vvorkes so may we safely affirme of Gods goodnes and mans merits namely that if eternall life in the whole and euery part of it be a free gift grace and goodnesse of God bestowed vpon vs in Christ then it is not of desert or merite for then Gods grace gift and goodnes shall be no more grace gift and goodnes and if it be of merit and desert then it can not be of grace and goodnes bicause then merit and desert can be no more merit and desert Sure I am of this and I hope euery good man that is acquainted with the trueth of the worde and hath particular experience of his owne corruption will with me confesse this to be true that there is no more contrarietie in the matter and question of free iustification before God in Christ betweene the grace of God and the workes of the lawe than there is betwixt Gods free goodnes in the matter of eternall life and the supposed merits that man must bring with him to the obtaining thereof And therefore if the argument be of force in the one it must also of necessitie conclude and that rightlie in the other As for that which they obiect touching the Greek phrase it wil no whit at al vphold their weake cause and rotten building it being indeede a childish logomachie or contention about wordes and that not onely besides the Apostles purpose and meaning but also contrarie to their own note the speech it selfe being not a comparatiue speech as they fondly imagine but a plaine and flat deniall yea a deniall after a sort as a man woulde say by diuination rather than by comparison
in reason or an error in religion must of necessitie haue an other sense than the wordes seeme to import or else we should make god the author of al wisdome yea the only vvise God and wisdome it selfe 1. Tim. 1. the father of follie the word which is a most pure fountaine of all truth and sinceritie a filthie puddle of error corruption and lies And if for the saluing vp of mens slippes and sliddes in the words of their lips and mouthes we wil admit so many goodly gloses as they themselues or others for them can deuise or bring and yet perhappes fewe or none of them to purpose or effect if they might be well scanned and weighed why may wee not naie whie shoulde wee not take those assured groundes of christian religion that God hath reuealed in his worde against which no exception can anie manner of way be put and vse them as meanes not to free God from forgerie or deceit for he is always iust and holy though we be corrupt nor to cleare his worde from error which indeede in it selfe is al plainenesse and truth but as very good helpers and aiders to cause vs in an vnderstanding heart to beholde conceiue and beleeue such thinges as to the sound knowledge wherof otherwise we could no manner of way attaine or reach I say then that for as muche as the place in the bare wordes of it crosseth the principles of christian faith and that for as much also as the doctrine of the worde teacheth vs that such celestiall substances and altogither spirituall creatures as Angelles can doe no such earthlie dutie as is heere mentioned nor performe the actions of a naturall bodie that therfore the meaning of this place must of necessitie be this that for our weaknes sake that is attributed to them or spoken of them which in deede and truth and as in respect of their owne excellent natures cannot be verified in them For the strengthning whereof also me thinketh this may somewhat serue namely that as they seemed for the time to haue the shape of men and to take vppon them the proportion of their bodies and yet were not men indeede but alwayes verye Angelles and heauenlie spirites so they did sometimes seeme to vse the actions of humane life and yet vsed them not at all Indeede I both knowe and confesse that not only Scotus and the popish schoole-men are against me in this point but Augustine Peter Martyr and other men also of singular iudgement both newe and olde Howbeit I rest perswaded that euen they themselues if they were liuing and the godlie reader whosoeuer he be will beare with me dissenting from them vppon good reason yea euen vppon their owne reason For if they may say and that vppon iuste cause that Angelles tooke vppon them the shape of mens bodies for a time not by any power in themselues for that worke but by Gods appointment thereto and yet were not men but Angelles continually I hope that other men may say and that vppon as good groundes that they might seeme sometimes to performe the actions of men and yet not doe them indeed Wherevnto also I doe the more willingly incline bicause I am sure of this that nothing here is to be feared as erroneous or doubted as daungerous vnlesse some light-headed fellowe shoulde obiect and say that this faining to do a thing and not dooing of it were euill To whome for answere I say this much that I hartily desire all of that mind to beware and take heed what they speake in that behalfe bicause thereby they shall not onlie accuse those creatures of sinne whom the Lord hath freed from that corruption and the taint thereof I meane the holie blessed and elect Angelles but euen Iesus Christ the sonne of God himselfe of whome wee reade in the gospell after Luke that trauelling after his resurrection toward Emaus with two of his disciples he made as though hee vvoulde haue gone further Luke 24.28 and yet offended not therein bicause hee neuer committed sinne 1. Pet. 2.22 neither vvas there euer guile found in his mouth In a worde to deliuer what I thinke for anie man to conclude that euery fiction either in worde or deede were euill should be not onelie very hard and peremptorie but vtterly false and vntrue The parables that the prophets of God haue vsed and particularly that of Nathan in the first of Samu. twelfe chap. vers 1 2 3 c. and of Hos 1. vers 2 3 c. and of others should so be prooued falshoode and lying which we cannot rightly or safly affirme for as much as they vsed them by authoritie and warrant from the Lorde And yet I minde not to tollerate much lesse to allowe of that wicked license and diuellish libertie that the praters and ianglers of our dayes take vnto themselues in this behalfe both by worde and writing For I haue learned to put a difference betweene suche as Angelles and holy men haue by authoritie from GOD with some glorie vnto his name and good of his people and voide of ostentation or of affection as in respect of themselues vsed and those that prophane persons doe printe and coine sometimes for to manifest their wittes and sometimes for to obtaine credite thereby but alwayes with dishonour vnto GOD and hurte vnto themselues and hinderaunces vnto others as in some particulars and that by rearefull effectes I could well shewe were I so disposed But to the point indeede Let this stande as a resolued truth that for as much as Angels eate not bodilie or earthlie foode and we after the resurrection shal in that many other such like respects bee as the Angelles of GOD that therefore wee shall haue no vse of the restored creatures as for meate and sustenaunce and that therefore againe they fight directlie against the worde of GOD that dare bolt out such bolde and beastlie conclusions besides also that they doe vtterlie euert and destroie the nature and condition of a glorified bodie for if this be right 1. Cor. 15.44 53 that our naturall bodies shall become spirituall bodies not that the bodie shall be altered in respect of substaunce but as in regarde of earthlie qualities onclie And that vvhich is mortall must putte on immortalitie and this bee true also and sound Phil. 3 21. that our base and vile bodies shall be fashioned like vnto the glorious bodie of our Sauiour Christ it must of necessitie followe that if they haue foode to vse or to feede vppon it must be other foode than earthlie or corruptible meate such as our Sauiour himselfe speaketh of saying My meate is that I may doe the vvill of him that sent mee and finish his vvorke Iohn 4.32 for which also hee exhorteth vs to traueil saying Iohn 6.27 Labour not for the meate vvhich perisheth but for the meate that indureth to euerlasting life or else they must confesse that our Sauiour CHRIST since
of our nature and the great defects of our hearts as he dooth of the fruits of the earth Gene. 3.17 notvvithstanding the same be accursed for mans sinne a point that may comfort vs greatly in those assaults that the children of God feele in themselnes by reason of the corruptions and imperfections that cling and cleaue vnto the best thinges they doe Whereof also this is the reason not that GOD delighteth in imperfections for that is contrarie to his nature which is most absolute and perfect in it selfe but bicause if men not onely in holy but worldlie wisedome also haue learned nowe and then to putte a difference betweene good and euill yea betweene their owne good thinges that other men haue of theirs and those men ill liking notwithstanding their owne good though other mens corruptions be intermingled therewith much more shall and will God performe this not only in as much as hee is better able to discerne than they betweene good and euil but more yea most staide in his iudgement not varieng or turning as they to which also this may be added euen as in respect of the graces themfelues that though mens good things may be marred by other mens euill and not only the qualities but the natures of them changed yet Gods graces cannot be so peruerted And therefore good reason why we shoulde comfort our selues Thirdly it is as seemeth vnto me verie comfortable in an other respect namely that as that of the first fruits that was dedicated to the Lorde was a pledge of the sanctification of that that remained behinde though it were imploied but to ordinarie and common vses yea was a continuall seale of sanctification to the people of God that both they themselues and all theirs vvere vessels vnto honour sanctified and meete for the Lord and prepared vnto euery good vvoorke I vse now the Apostles wordes 2. Tim. 2.21 so euen the beginning of Gods graces in his children shoulde assure them of continuance and groweth in the same notwithstanding their weakenesse and wants the reason is bicause God dealeth not as man putting his hand to an excellent worke and by leauing off but accomplishing and making perfect Phil. 1.6 and that vntill the daye of Christe Iesus the good things that he hath begone in them Wherein though wee bee much wounded bicause we feele not so muche as we woulde yet shoulde this comfort vs greatlie againe that we deale with God who is alwaies like himselfe and hath all both goodnes and power in his owne hands to dispense vnto vs so manie or so much of his graces as to his owne wisdome which knoweth what is best seemeth good for his owne glorie our comfort and the profit of his church All this wee haue spoken by occasion of these termes first fruits the Apostle naming them yet further for the more excellency of them the first fruits of the spirite both bicause they are indeede of their owne nature spirituall graces and also bicause that they flow and proceede from the spirit of God and are wrought in vs by his powerfull working in our hearts Which teacheth vs not onlie the more reuerentlie to regarde them as comming from so sanctified and holie a fountaine but the more carefullie 2. Cor. 7.1 to purge our selues from all filthinesse of the fleshe and the spirite and to grovve vppe into full holines in the feare of God that so the spirite of GOD maie take pleasure to abide in vs 1. Thes 5.19 vvhich delyghteth not to dvvell in an vnpure soule alwaies taking heede that we neither quench the graces of the spirit in our selues or in others nor in carelesnesse and contempt driue the same awaie from vs but that we foster it and make much of it that so Christ dwelling in our hearts by faith thorow his spirite hee maie make vs fruitfull to euerie good worke It followeth euen vve doe sigh in our selues He had spoken this before verse 22. sauing that heere hee doth somwhat more largely affirme the same there beeing this difference further that whereas there hee sayed the creatures together groaned with vs heere he affirmeth that the faithfull doe it among them selues shewing thereby that neither the doctrine of Gods worde nor the instructions that God will haue vs fetch from his workes are vnprofitable to his children to whome they are directed but serue to much good stand in great vse as to many good purposes generallye so particularlye to bring them out of loue and liking with the pleasurs and profits of this present euil world and to make them earnestlie to hunger and thirst after eternall blessednesse and euerlasting life thorowe Christ Euerie worde that the Apostle vseth heere carrieth with it also some weyght and force and offereth vnto vs occasion of some necessary doctrine or other for first that manner of speech euen vve he repeating againe or eftsoones naming the persons doth teach vs not onely howe necessarie it is and meete to speake plaine that so we may be the better vnderstoode of those that wee are to deale with but also that we should not neglect any good meane or way that may cause the parties to whom our speech is directed to conceiue and vnderstand the things that are propounded to them wherein though after repeating of one and the selfe-same point may seeme either to them or to vs our selues needelesse and superfluous yet if wee will weigh with an vpright iudgement either the hardnes and excellencie of the things that the word deliuereth or the manifold difficulties and lets that are in men to imbrace the same or the punishment of God vpon the sins of them that speake them wee shall well perceiue that it ought not to be grieuous vnto vs Philip. 3.1 to vvrite or speake the same things vnto the people of GOD specially also sith it is a sure and profitable thing for them neither that vve our selues should be negligent to put them alvvayes in remembrance of such things 2. Pet. 1.12 though they haue knovvledge and be established in the present trueth For besides that wee forget the thinges that wee haue learned we had neede to be stirred vp in the things that we know And whereas the Apostle addeth that we do sigh we are to know that he reherseth this againe more fully to declare this feruent desire that the godlye haue yea the very sens and feeling that is in them not only of the miseries and calamities of this life but of the ioyes of heauen and the hope of eternall saluation which doth not onely cause him to saye a desire but a sighing for where there is either a sense of miserie or a feeling of mercie there cannot but be both sighes and groanes to bee freed from the one and to bee filled with the other Me thinketh that that which the apostle writeth in another place is fitte for the exposition of this point he telleth vs that if our earthlie house of this tabernacle
sonne or childe if hee haue none of his owne or else if he haue of his own for euen such also might addopt to adde him vnto that number and to prouide for him though perhaps not in so high a degree as for a naturall sonne yet verie plentifullie and liberallie not onely as in respect of that poore estate wherein the partie addopted was before but to preferre him before all his seruaunts how tenderlie so euer he loued them or prouided carefullie for them so that the adopted children seemed to be in a meane estate betweene the naturall sonnes and daughters and these that were in the condition of seruaunts This tearme the Apostle taketh and applieth to Christian religion and namelie to note out the free choise of god adopting and taking vs vnto him selfe then when we were in most extreame miserie a large and notable discourse whereof we may read Ezechi 16-3 4.5 c. He not onely choosing vs vnto him selfe as seruaunts but as sonnes whose sonnes though we be not by nature and substance for so Iesus Christ is the onelie sonne of God begotten of the substance of the father before all vvorldes whereas we are contrariewise by nature the children of vvrath Yet are wee so by the grace of adoption by which also wee haue such priuiledge that we are not aduaunced into the honour of sonnes onely but of heires also yea heires of God and fellovve heires annexed vvith our Sauiour Christ as this our Apostle declareth in this eight Chapter to the Romans All which should teache vs as on the one side to see our owne miserie and wretchednes that so it may be a profitable meane continually to humble vs before our God so on the other side also to looke vpon the great loue and singuler fauour of God in this free choise of vs vnto himselfe that so it maie effectuallie stirre vs vp to walke worthie of so great grace making our election sure in our selues and to others also by good workes He addeth euen the redemption of our bodies shewing as it were more plainelie what hee ment by the true adoption to witte not onelie that free grace of God in choosing vs to be his sonnes and seruaunts but euen the full manifestation and perfection of it yea euen the enioying of the fruit of it that is the sauing of our soules in the daie of Christ yea the sauing of our whole man in that same great daie But perhaps some will saie here is no mention made of the soule What then the certaintie of that was so plaine and euident that the Apostle needed not to labour in the proofe of it that that seemed more dificulte and hard to beleeue as the restauration of the bodies of the faithfull of which some had bene deuoured by wild beastes other some consumed in the fire other some swallowed vppe of the sea c which how they should be brought againe seemeth verie hard if not impossible speciallie to fleshe and bloud was most of all to be traueiled in He putting therefore one part for the whole dealeth most specially with the part that seemed to haue most difficultie in it specially for the restauration of it But some man will thinke againe that this spech is preiudiciall to the death of Christ who by that sacrifice of his body offred once for al vpō the crosse hath perfectly performed the worke of the redemption both of our soules and bodies We answere that though that be most true that is put down that yet for all that wee enioye not the full benefite thereof in this life neither in deed shall vntill that the Lord hauing deliuered vs from this base and contemptible estate wherein we are haue by the rising againe from the dead made vs perfect pertakers of his eternall glorie This perfection of our blessednes the scripture calleth in manie places by sundrie names as sometimes our quickning our inheritance our glorie Philip. 5.21 sometimes our changing as Phillippians 5.21 where the Apostle telleth vs that Christ shall change the bodies of our basenes 1. Cor. 15.53 and make them like vnto his glorious bodie and in the Corinthians also where hee nameth it changing from a fleshlie and earthlie condition to a spirituall and heauenly state that that vvas before mortall being cloathed vvith immortalitie By all which you may see that wee doe not onelie vnderstand it as some do if the sundring of the soule from the bodie onelie which wee confesse to bee in part the Apostles meaning but yet not his whole meaning but also of the glorious restitution of our bodies as which doth not onelye best agree with the groundes of christian religion but most aptlie serueth for the Apostles purpose in this place as who dealeth here not so much with the dissolution of bodies as with the restitution of them to that eternall immortalitie that shall free them from dust and powder and set them in estate of eternall incorruption In a word to conclude this holie treatie wee see what the Apostles purpose is namely to teache the people of God to long and sigh after their life that is prepared and laid vppe for them in heauen The creatures in their kinde do it therefore ought wee much more that professe faith and godlines doe it who besides their example haue many other means set before vs to effect this worke in vs as the earnest and often admonition of the worde teaching vs to vse this vvorld as though vve vsed it not the manifold afflictions that both in bodie and soule we are subiect vnto in this life the great and greeuous persecutions that we sustaine for our holie profession at the handes of the wicked the Lord at that time and not before fullie manifesting his righteous iudgement in recompensing to them that trouble vs 2. Thes 1.6.7.8 tribulation and to vs that are troubled rest vvith the faithfull vvhen the Lord Iesus shall shevv him selfe from heauen vvith his mightie Angels in flaming fire rendring vengeance vnto them that do not knovv God FINIS