multiplie her seede Here Abraham entreated God for Ismael saying O that Ismael might liue in thy sight by occasion whereof God openeth his will more plainly and saith Sarah thy wife shal beare thee a son in deed and thou shalt call his name Isaack and I wil establish my couenant with him for an euerlasting couenant and with his seed after him And after d Cap. 18. appearing vnto him in Mamre he repeteth this manifestation of his wil saying I wil certainly come againe vnto thee according to the time of life and loe Sarah thy wife shal haue a sonne At which time Sarah laughed in her selfe as though it were a strange or impossible thing that she should haue a son being so old and Abraham also was verie olde And God rebuked her saying that Nothing was hard to God and for certaintie repeateth the promise At the time appointed wil I returne vnto thee and last of all when e Cap. 21. Abraham was one hundred yere olde Sarah in deed brought him forth a son at the season which God told him and he called his name Isaack And after when at the weaning of this his son Isaack hee made a great feast Sarah sawe Ismael the son of the bond woman which was now som 14. yeres old mocking her son Isaack therefore she saith vnto Abraham Cast out the bondwoman and her son c. and this greeued Abraham but God admonished him not to be greeued but to doe as Sarah spake because that in Isaack his seed should be called and so Abraham put the bond woman and her son Ismael out of his house This story sheweth the decree of god namly touching the saluation damnatiō of men that as Abraham and Sarah diuersly regarded Ismael and thought he might be the seed as appereth by his generation Abrahās intreaty griefe for him Sarahs laughing yet were they altogether deceiued of their mind and will but Isaack whom God decreed to be of Sarahs bodie and so promised became in deed to be the only seed in whō the couenāt should be established So therby is taught that no man is saued by chance constellation of stars or by mans wil choise or workes or any other way within the compasse of mans reache or wisdom but according as God hath ordained and fore appointed and they whom he hath not appointed to be saued shal neuer be saued This durst I neuer so interpret of mine owne head nor many other places of like sort in this treatise but that the holy ghost the same spirit wherby God taught Abraham hath opened it in the new testamēt as by the holy Apostle is plainly shewed where it is thus said a Rom. 9 6.7.8.9 c. Notwithstanding it cannot be that the word of God should take none effect for they are not all Israel which are of Israel neither are they al children because they are the seed of Abraham but in Isaack shall thy seed be called that is they which are the children of the flesh are not the children of God but the children of the promise are counted for the seed For this is a word of promise in this same time wil I come and Sarah shal haue a son Neither he only felt this but also Rebecca when she had cōceiued by one euen by our father Isaack for ere the children were borne and when they had neither done good nor euil that the purpose of God might remaine according to election not by workes but by him that calleth it was said vnto her the elder shal serue the yonger as it is written I haue loued Iacob and hated Esau what shal we say then is there vnrighteousnes with God God forbid For he saith to Moses I wil haue mercy on him to whom I wil shew mercy and wil haue compassion on him on whom I wil haue cōpassion So then it is not in him that willeth not in him that runneth but in God that sheweth mercy which plainly telleth vs that both this preferment of Isaack before Ismael that of Iacob before Esau do proue teach that general doctrin which God spake vnto Moses namely that Gods mercy in sauing regardeth no mās works or wil but only his own holy wil and pleasure so that we may say here as Christ in the same case saith b Math. 11.26 It is so O father because thy good pleasure was such Agreeing to which the church of England describeth c Artic. 17. of predestination and election Predestination to life to be the euerlasting purpose of God wherby before the foūdations of the world were laid he hath constantly decreed to deliuer from the curse damnatiō those whom he hath chosen in Christ out of mankind to bring them by Christ to euerlasting saluation as vessels made to honor c. Now Moses in his consent not onely openeth this point in that which we haue before seene alleadged by saint Paul but also where he entreating for Israel for their saluation wisheth his own damnation in these words d Exod. 32.32 Rase me out of the booke which thou hast written which book is Gods decree purpose touching the saluatiō of his elect as appeareth by that in the reuelation e Reuel 20.15 Whosoeuer was not found in the booke of life was cast into the lake of fire Also that which is spokē in Moses touching Pharao a Exod. 9.16 For this cause haue I appointed thee c. which the Apostle b Rom. 19.17 expoundeth to be of Gods eternall purpose and such is that of Moses song c Deut. 32.8 When the most hie God deuided to the nations their inheritance when he seperated the sons of Adam he appointed the borders of the people according to the number of the children of Israel which sheweth gods decree prouidence touching deuiding of the nations and choosing Israel to be his church before all other which saint Paul expoundeth where hee saith that God d Act. 17.26 assigned the times which were ordained before and the bounds of their habitation So then Moses teacheth Gods eternal decree touching al things touching his church and elect and his prouidence effecting the same Now let vs see with what termes the prophets interpret this They say e Psal 135.6 33.11 Whatsoeuer pleased the Lord that did he in heauen and in earth in the sea and in all depthes The counsel of the Lord shall stand and the thoughts of his harte thorough all ages f Hier 27.4.5 Thus saith the Lord of hosts the God of Israel c. I haue made the earth the man and the beast that are vpon the ground by my great power and by my stretched out arme haue giuen it to whom it pleased me c. whereby it appeareth that by Gods eternall counsel and will the prophets vnderstand that all things come to passe in all ages in all creatures and namely among men such as is the translating of
then the gospel adopteth vs into Abraham to be his children and the same religion faith way of saluation which the new Testament teacheth is the summe of the law and prophets and of the fathers before the law namely of Abraham who is the i Rom. 4.16 father of vs all 5. But it may bee obiected that the religion of Gods church did differ and alter namely that before the law from that which was after that of the law from that which is now vnder the gospel For the first age had not the law of Moses the second were altogether subiect to that law and we after the law are ruled by the gospel are free from that law For the ease of which scruple we are to consider that as in material things there are somthings of the substās essence which cannot be altered except the thing it selfe perish somthings are adioined as it were hanging vpon the thing as moueable properties accidents or ornaments as in a man the bodie soule vnited are so farre off the substance that if these or either of these faile he is not a man there be also ioined to a man his outward countenance apparel stature age these make a man in outward shew to differ much from himselfe yet is he one and the same man stil So is it in the case of religion there are som things of the same nature that if they be absent there can be no religion at all such is faith and loue some thinges are seruants and dependances vpon these as ceremonies and manner of gouernment and these differ according to the time and change not the nature of religion For as a childe is a true naturall man though hee haue not the same stature or countenance of face as when hee is olde and growne vp and howsoeuer hee change his apparell yeeres stature or countenance yet is hee the same verie man hee was before So in religion ceremonies and maner of gouernment haue altered in their times and yet make no alteration or change of religion but doe further garnishe and beutifie it more or lesse according to their seasons which similitude I vse because the holie ghost hath the like comparison Gal. 4.1 shewing the state of religion vnder the law to be as a child that although he be heire yet is vnder tutors c. So God appointed the fulnes of time vnder the gospell when hee woulde beutifie religion which such ornaments that it shold be like the freedome of an heire when he enioyeth the possession of his inheritance the like wee finde in an other place where he compareth this life vnto the life to come by these wordes k 1. Cor. 13.11 When I was a child I spake as a child I vnderstood as a child I thought as a child but when I became a man I put away childish things And hee expoundeth this case where hee saith l Gal. 3.17 The lawe which was 430. yeeres after cannot disanull the couenaunt that was confirmed before of God in respect of Christ that it shoulde make the promise of none effect Whereby he sheweth that the law came not as a new religion faith or doctrin of saluation that the religion before the law should be abolished the law as a new come in the roome therof But that it had some other vse as an accidentarie ornament or seruant to that former religion which God had taught Abraham shold belong vnto all nations as after he sheweth that the law was added because a 16. ver 19.23.24 of transgressions we were shut vp vnder the law and the law was our schoolemaster to bring vs to Christ that we might be made righteous thorow faith wherby it appeareth that the giuing of the law altered not the religion faith and doctrin of saluation but was as an helping seruant to further the same as a prison or schoolemaster to driue vs to the true and pure religion of Abraham that by faith in the promise concerning Christ we are iustified and saued as Abraham was 6 But that you may the better vnderstand what is now in hand I will open vnto you what I meane by faith and loue and what by ceremonies and maner of gouernment By faith I vnderstād the doctrin of the couenant of mercy and grace which is so called because it is apprehended by faith as in these words b Gal. 3.2 Receiued ye the spirit by the workes of the law or by the hearing of faith In which doctrine wee beleeue the trinitie and vnitie of God the person and office of Christ the creation and fall of man his corruption redemption iustification resurrection of the dead eternall life and such like For all these depende one vpon an other as in the first eleuen chapters to the Romanes to the discreete and attentiue reader may appeare By loue I vnderstand all the duties in the morall law both to God and man as they are the fruites of faith and as it is expounded by our Sauiour Christ saying c Math. 22.37 Thou shalt loue the Lord thy God with al thine hart with all thy soule with al thy mind this is the first and greatest commandement and the second is like vnto this thou shalt loue thy neighbour as thy selfe By ceremonies and maner of gouernment I vnderstand all outward rites and ordinances with the manifestation of the spirite which serue for the furtherance beautifying and more fit expressing and exercise of these two aforesaid And ceremonies I find to be of two sorts some which are for the time maine parts of Gods worshippe and such are all Sacraments as the sacrifices and circumcision before the law the passeouer al sacrifices commanded by the law by signes and figures of Christ to come such are Baptisme and the Lords supper now vnder the gospel The other ceremonies concerne the time and place of the Church meeting and the maner order in the decent vsage of all the partes of Gods worshippe which before the law is said a Gen. 21.33 to bee in groues and as for other circumstances there is little mention as matters of no great moment vnder the law they b Luc. 4.16 Act. 15.21 had sinagogues and appointed ministers for the same and the reading of the law with preaching euerie Saboath day in the gospell touching all such thinges wee haue this rule c 1. Cor. 14.4 Let all things be done honestly and in order The ordinaunces with the manifestation of the spirit be conteined in the persons their offices degrees and dignities their excellencie and power in their giftes and the order of adiministration As before the law the d Gen. 12.7 cap. 17.23 father of the family e Exod. 24.5 Numb 3.40 or the first borne was the person by whom the word holy thinges of God were administred Their degrees dignities c. are not much spokē of saue only they are cald f
Gen. 20.7 cap. 49 1. prophets did tel of things to come ordred the church in the families as they were g 2. Pet. 1.21 Gen. 15. 17. 21. c. guided by the spirite of God in prophesie or receiued commandement by vision or dreame from God Vnder the law there is the h This is taught in Exodus Numbers Leuiticus expounded in Deuteronomy all the prophets priesthood in the house of Aaron the Leuites vnder thē attend vpon the holy administration by diuers orders and ordināces keeping the people vnder the pure religion of faith loue Vnder the gospel there be also diuers i 1. Cor. 12.4.5.6 c. Mat. 28.19 Ephes 4.11 Rom. 15.18.19 administrations giftes and works set in the church to rule and feede the flocke of Christ to make them obedient to the faith in worde and deed And the k Math. 13.17 cap. 11.11 2. Cor. 3. manifestation of the spirit is more excellent abundant in the latter times then in the former Now in these three times you may see touching these ceremonies and maner of gouernment great difference and that the word of God doth not esteeme of these outward thinges as of the substance of religion vnchangeable as he doth of the inward and spirituall namely faith and loue And first as touching the time before the law Christ teacheth that the Iewes could not be Abrahams children l Ioh. 8.39 because they did not the works of Abraham which workes are not in ceremonies and maner of gouernment for they were two curious in those things and therefore Christ saith in another place m Math. 9.13 Go and learne what this meaneth I will haue mercie and not sacrifice Thereby declaring the morall duties of loue to be substantiall in a religious profession not ceremonies as sacrifice washing tithinge c. And S. Paul on the other side saith thus a Rom. 4.10.11.12 Abrahams faith was imputed to him for righteousnes before hee was circumcised and that after he receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had when he was vncircumcised that he should bee the father of all them that beleeue Where hee sheweth that Abrahams religion whereby hee was iust before God was his faith and that was before hee was circumcised and without circumcision then his circumcision was onely a signe and a seale to strengthen his faith in sealing vp of his righteousnesse but not of the matter or substaunce of his righteousnesse Secondly that this was so deuided that the gentilles which were not circumcised might bee iustified through the same faith without the obseruing of the lawe and the Iewes though circumcised were not iustified except they walked in the steppes of Abrahams faith So that herein consisteth Abrahams religion euen in his faith and walking in the steppes thereof the ceremonies were onely ornamentes and outward helpes to the same After which manner the prophetes also do interprete the law For when the people preferred the ceremonies and maner of gouernment before the morall dueties and faith Esay saith vnto them b Esai 1.10 Heare the word of the Lord O princes of Sodom herken vnto the law of our God O people of Gomorrah What haue I to do with the multitude of your sacrifices saith the Lord c. Where he calleth thē frō the foolish and curious obseruation of ceremonies and maner of gouernment c vers 16. Repentance and the fruites thereof according to loue and of faith in the consent and obedience to Gods word and mercy d vers 19. And in another place he saith that e cap. 66.1.2 God esteemeth neither temple nor sacrifice but the humble and contrite heart who trembleth at his word Hereof Hieremie f Hier. 7.3.4 Amend your waies and your works I will let you dwell in this place trust not in lying wordes saying the temple of the Lord the temple of the Lord c. For this cause the Psalmist sheweth that the end g Psal 78.5.7 why God gaue Israel his law that they should teach it there posteritie was this That they might set their hope on God and not forget the workes of God but keepe his commandements And the cause of all the plagues was not in regard of ceremonies or maner of gouernment for he saith h Psal 50.8 I wil not reproue thee for thy sacrifices but for their falling away from faith as it is written a Psal 106.13.14.24 They forgat his workes waited not for his counsell but lusted with concupiscence c. and beleeued not his worde And therefore it is said in the Epistle to the Hebrewes b Heb. 3.2 The word that they heard profited not them because it was not mixed with faith in those that heard it So likewise in the whole tenor of the gospell what is the principall aime of the holy Ghost to make men religious are not these two namely faith and loue is not the summe of the gospel in these two c Marc. 1.15 Repent beleeue the gospell Did not Paul say that when he taught the Ephesians all the counsell of God that he taught them d Act. 20.20.21 Repentance towardes God faith in Iesus Christ and what is this els but that wee should leaue the wickednesse of our heartes and liues and walke in all dueties of loue to God and man and hold fast his holy couenant by a true liuely faith Therefore he saith els where that e Gal. 5.6 in Iesus Christ neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Where by circumcision he meaneth the ceremonies and maner of gouernment of the law as hee expoundeth it verse 3. and so contrarily vncircumcision signifieth the order and maner of the gentils Therefore these outward thinges are not the maine substance but onely faith and loue Hereof it is that the spirite of God commendeth the f Eph. 1.15 Coloss 1.4 1. Thes 1.3 churches for their faith and loue hope and patience and Saint Paul speaking of himselfe sheweth how hee became a religious Christian saying g 1. Tim. 2.13 Before I was a blasphemer and a persecutor and an oppressor but I was receiued to mercie c. but the grace of our Lord was exceeding abundant with faith and loue which is in Christ Iesus Whereby you see that a wicked life and vnbeliefe make a prophane and irreligious person but faith and loue a true and religious Christian And hereof followeth the difference betweene an hipocrite and a true Christian the one is altogether superstitious in outward thinges h Mat. 23.5 labouring by such obseruations to appeare righteous religious vnto men but within is full of hipocrisie and iniquitie the other hath i 1. Tim. 1.5 loue out of a pure heart and of a good conscience of faith vnfained And this is the cause that
slaine yea there is a sacrifice for the leaper the running issue for women newely deliuered of child and for touching any vncleane thing for vnwittingly speking or doing any euil which one perceiueth not all sins of ignorance had their sacrifice what doe all these mean but the sin of concupiscence imperfection in the regenerate And whē he saith thou f Exod. 20.17 Rom. 7.7 shalt not lust he declareth plainly that this concupiscence in the regenerate is sin as the holie Apostle doth expound it And as touching the want or vncleanes in good works there is an especial feast g Leuit. 16. of reconciliation to purge the holie sanctuary the tabernacle of the congregation to cleanse the alter to make atonement for the priest for al the people of the congregation that this shal be don once euery yere where in euerie soule shal humble himselfe what doth this argue but that the best things and workes of the best men are vncleane and haue neede to be cleansed by faith in Iesus Christes holie sacrifice But the prophets speake yet more plainely First the Psalmist saith a Psal 19.12 Who can vnderstand his faultes cleanse me from secrete faultes b Psal 119.5 O that my waies were directed to keepe thy statutes c Psal 141.4 Set a watch before my mouth and keepe the doore of my lips incline not my hart vnto euill c. These wordes shewe directly and expresly the sinfull concupiscence in man regenerate to cause sinne vnawares and secret and that the children of God saw their owne inhabilitie vnto good thinges and that no regenerate man could doe all Gods commandements especially at all times to which the preacher accordeth saying d Eccl. 7.22 Surely there is no man iust in the earth that doth good and sinneth not and as touching the sinne of their good workes they teach the Church to confesse and say e Esai 69.6 Wee haue been all as an vncleane things and all our righteousnes as filthie cloutes vpon this the gospell speaking of the regenerate saith f Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to an other so that ye cannot doe the same thinges that yee woulde wherefore the regenerate man confesseth this and saith g Rom. 7.19 I doo not the good things which I would but the euill which I would not that doo I which sheweth expressely the imperfection of the regenerate and righteous man in this life that hee hath sinne in him and cannot but sinne yea in his best deeds For where such resistance is there must needes be weakenesse and sinne and therefore in this place h ver 7. concupiscence in the regenerate is directly called sinne And Saint i Iacob 3.2 Iames confesseth that in manie thinges wee sinne all And that wee may further see our imperfection in our best dooings this also doth the regenerate k 1. Cor. 4.4 acknowledge that although in some one thing he doo knowe nothing by him selfe as the Apostle in his ministerie yet he is not thereby iustified thereby teaching that a good man cannot see what escapes there be in his perfectest doings as God can therfore he wil not cleere himselfe no not in that wherin he cannot accuse himselfe for seeing as elsewhere he affirmeth l Rom. 7.21 When he would doo good euil is present with him it must needs follow that although the regenerate man do not in euerie action perceiue it yet this euill concupiscence which is alway present with him doth make his good deedes vnperfect and sinne that it cannot aunswere to the righteousnes of the law nor stand before Gods iudgment seate if he should iudge by mans deeds according to the law and not by his faith according to the gospel and therfore the spirit of God a 1. Ioh. 5.3.4 teacheth that the reason why Gods commandemēts are not greeuous to the beleeuer is our faith by which we haue victorie ouer the worlde Then may I boldly conclude that Abraham Moses the Prophets and Apostles felt and found this doctrin to be true that in the regenerate man there is sinful concupiscence which dwelling in our harts and resisting the spirit doth not onely make vs sin in many things but also stayneth our best deedes with greeuous spottes of corruption and imperfection in Gods sight so that only faith in Christ must be our b Ephe. 6.16 shield against the firie darts of the Diuel and c 1. Pet. 1.5 by faith onely doth God preserue vs through his power vnto eternal saluation And this is for certainty the doctrine which the church of England now holdeth For we publish to all the worlde that Although for Christ sake d Artic. 9. of original sin there is no condemnation to the regenerate and beleeuing yet concupiscence in it selfe is verie sin and that e Artic. 12. of good workes our good workes which are fruits of faith and follow after iustification cannot put away our sins and endure the seueritie of Gods iudgement And that f Artic. 15. Christ onely without sin Christ onely was without sin as a lambe without spot but we although we be baptised and borne againe in Christ yet we offend in many things g Apolog. cap. 19. diuis 1. The most righteous person is an vnprofitable seruant the law of God is perfect and requireth of vs perfect and ful obedience we are able by no meanes to fulfill that law in this worldly life Therefore it is clere that in this article also we consent and agree to the most ancient and catholike faith of the fathers law Prophets and Apostles of Christ The eight article of the right place and vse of good woorkes 8. Good workes are the fruits of the iustified Christians and do make knowen their true and liuely faith and where they are not their faith is dead THis article doth declare that although by faith onely we are iust in Gods sight made heires of saluation without any workes of our owne as causes adiuuant and concurrent and that the law cannot iustifie or saue any man yet in the true religion allowed of God good workes are not excluded altogether neither is the law so abolished as that it were not our dutie to liue godly and vprightly according to the law But according to the law of iustice they hauing no place in the matter and causing of saluation should yet haue their own proper right place and honour according to their dignity vse and vertue For if by the law and good workes wee all haue been iustified it had been their due place to haue ioined them in that article of iustification and to haue honored them with the glorie of merite and deseruing but because we men are so corrupt that in this life our good workes attaine not to the righteousnes which the law exacteth wee must graunt them a lower place euen so great
dignitie as they doo properly and naturally require Namely that it is a 1. Thess 4.3.4.5 Gods pleasure that they whom hee freely iustifyeth by his grace and clenseth by faith should not wallow in the puddle and filth of sin like the gentils who know not God but shew thēselues to be the redeemed of the Lord his saints and children by their godly life and honest conuersation And for this cause sanctifying those whom he iustifieth he would haue them approue their faith by their good works as it is written b Eph. 2.10 We are his workemanship created in Christ Iesus vnto good workes which God hath ordained that wee should walke in them c 1. Ioh. 3.9 whosoeuer is borne of God sinneth not for his seede remaineth in him c. In which two places first you may obserue our sanctification in the words creation and seed For by the one is signified our new birth and renewing of the holie ghost and by the other the spirit sanctifying which as seed beginneth a godly life in vs. Secondly our faith in being in Christ and gods children for we are no otherwise in Christ and gods children but by faith The doctrin of these places agreeth with the article that they which are made Gods children by faith are so farre sanctified and renued by Gods spirit that they walking a more vpright course of life then infidels do make manifest their faith by their workes and they which be otherwise haue no faith Heere me thinketh I see Abraham approouing himselfe to haue a liuely faith by a most constant change of life in following of God and attending vpon his worde First he frankely left d Gen. 12.1.3.8 Heb. 11.8.9 his countrie and kindred and forsooke all strange religions and idolatrie to follow God Secondly he contentedly abode in the land of Canaan as in a strange land and walking from place to place remained in tentes and in euerie place shewed his godly deuotion in making an altar and calling vpon the name of the Lord a Cap. 13.8 he kindly yeelded to his nephew Lot 14.19 for auoiding of contention 24.1 18.23 20.17 charitablie rescued him when hee was taken prisoner carefully prouided a wife for his sonne Isaack feruently intreated for the Citie of Sodom meekly praied for him that had taken away his wife 23. 25. decently prouided for his wiues buriall and wisely before his death set an order betweene his children concerning his substance according to Gods word And is b Cap. 18.19 honourably commended by God himselfe for his good instruction to his houshold children posteritie that they might walke in the waies of the Lord. But aboue all other he approued his fayth in this that vpon Gods commandement he so readily offered vp his sonne Isaack being after Ismaels expulsion his onely sonne his beloued sonne and concerning whom hee had receiued the promise of life and saluation and the establishment of the couenaunt by this worke hee made knowen to men and Angels that hee had a true and a liuely faith whereupon Saint Iames interpreting this fact of Abraham to be wrought by faith bringeth this example to proue that faith without workes is dead And thus hee speaketh c Iacob 2.20.21 But wilt thou vnderstande O vaine man that fayth without workes is deade Was not Abraham our father iustified through workes when hee offered Isaacke his sonne vppon the Altar Seest thou not that fayth wrought with his woorkes and through the workes the faith was made perfect and the scripture was fulfilled which saith Abraham beleeued God and it was imputed to him for righteousnes c. Heere I am enforced because of S. Iames maner of speaking to clere a doubt before I can conclude this point For in as much as Saint Paul d Rom. 4. contendeth that Abraham was not iustified at all by workes but by faith without workes and heere saint Iames seemeth to auoutch the contrarie saying was not Abraham our father iustified through workes it is to be considered how these two may be reconciled For the clearing of which difference I aunswere that in deed they both vse one worde but not in one meaning nor to one and the same ende For Saint Paul by this woord iustified meaneth that God freely imputeth righteousnes vnto him as namlie Read Rom. 4.1.4.5.6.15.16 and cap. 3.24.25.28 iustified by faith in saint Pauls mind is as much as to say righteousnes is imputed vnto him for his beleefes sake and for nothing else And his end was to prooue that no man can be iustified by workes in the sight of God but that this blessednes to bee iuste before God commeth by faith without workes But Saint Iames hauing to doo with such as boasted of faith and tooke to them selues licence to sin had this end namely to proue that faith without workes was in deed no faith properly and in the sight of God but a dead faith and therfore by this word iustified meaneth onely this that by workes a man is declared and made knowen tn be iustified by faith that is that he hath not a vaine dead and fruitles faith And therefore seeing that Abraham was so iustified that is declared and made knowen to be a iust man of a true and liuely faith testified by such a notable woorke he being our father we must be found to haue such a woorking faith or els we cannot be knowen to bee any other but hypocrites of a dead and counterfait faith And that this is the true and proper meaning of Saint Iames First consider that this word iustified is diuersly vsed and to be taken in the holy scriptures as all other wordes be according to the scope and purpose of euerie place For Rom. 6. where he sayth a Rom. 6.7 He that is dead is iustified from sinne there it signifieth to be free as it is by som translated And in b Cap. 7.29 Luke it is said that the Publicans iustified God being baptized with the Baptisme of Iohn where it signifieth to praise God for his mercy goodnes and righteousnes In c Math. 11.19 Mathew it is said Wisedome is iustified of her children where it signifieth acknowledged or professed or declared iust In which places this worde of necessitie hath such sence and meaning as the scope of the seueral places aforde So here Saint Iames intention being to teach the vanitie of him that boasteth of faith and yet liueth wickedly by all reason must be vnderstood to meane by the word iustified the declaring of the righteousnes of his faith by his workes And this wil easilie appeare if you marke his propounding of this question the order of his reasoning and his conclusion First his proposition vers 14. What auaileth it my brethren though a man saith he hath faith when he hath no workes can the faith saue him where you may perceiue he speaketh against pratlers and hypocrites which say they haue
faith and secondly that such a faith which is onely in saying and bringeth foorth no woorkes cannot saue where you are to note that he proposeth to himselfe the confutation of a vain and idle faith which is only in saying and that he doth not enter to entreat of this question whether faith onely being true and liuely do iustifie or so far to prefer workes that they iustifie or saue vs with or without faith And this meaning doth all the order of his reasoning declare First ver 15.16.17 where he teacheth that as to make a shew of liberalitie in wordes and in deede to minister nothing doth beway but a counterfait liberalitie So faith without woorkes is dead in it selfe where marke that he saith in it selfe or by it selfe for thereby he sheweth that if it were the true iustifying and liuely faith in it selfe it would bring foorth liuelie fruits to declare the same and hereupon he openeth the meaning of his proposition ver 18. that a man is to shewe his faith by his workes namely that it is a thing which a man will aske for of him that saith he hath faith then ver 9. he sheweth that such an idle faith is that of the diuell which beleeueth there is a GOD and trembleth So these vaine pratlers may haue a generall beleefe and sometime tremble to thinke vpon Gods power and yet neuer haue the true faith in Iesus Christ which iustifieth wherewith whosoeuer is rightly endowed he hath Christ a Rom. 8. ver 9.10 dwelling in him by his spirit by whom the bodie of sinne is slaine and the life of righteousnes is as it were a new created as it is said else where b 2. Cor. 5.17 if any be in Christ he is a new creature but the diuels and wicked men destitute of this true faith are voide of this grace and therefore doo not bring foorth good workes Nowe then Saint Iames bringing in the storie of Abraham offering vp his sonne vpon this proposition and order of reasoning and namelie prefixing these woords But wilt thou vnderstand O thou vaine man that faith without workes is dead What other thing can hee meane by the woord iustified except he abruptlie goe contrarie to all his owne former speech but onlie the declaring shewing and making knowen of his faith not to bee dead vaine or onelie in saying and not that workes make a man iust before GOD which appeareth by his reason in this example in that he sayth Faith wrought with his workes and through workes was faith made perfect which signifieth that in offering vp of his Sonne his faith wrought to bring foorth this worke and that this worke being atchieued it made manifest that hee had a true and perfect faith his workes then in Saint Iames meaning perfected his faith that is made it appeare perfect but it did not meddle with the making of the man Abraham to be iust and righteous in the eies of GOD by that worke so wrought And then adding The scripture was fulfilled which saith Abraham beleeued God and it was imputed to him for righteousnes he vnderstandeth that the offering vp of his Sonne did make manifest that Abraham beleeued in deede and a right and therefore that scripture was approoued true that God imputed righteousnes to him not for a vaine saying and hypocriticall dissimulation but for a true beleefe and an vnfayned faith in Gods promise In the same sense verse 25. hee alleageth the storie of Rahab Nowe lastely the conclusion being by a comparison of a mā to be dead which hath not a spirit that so faith without works is dead sheweth that there is a spiritual working of faith which if it appeare not by works it declareth that faith is dead in it selfe So that Saint Iames speaketh onely against a dead faith meaning not by any termes to derogate from a liuely faith as though it had helpe of workes in the matter of iustification before God Further if we consider the story of Genesis out of which it is taken you shall finde that Saint Iames could not haue any other meaning For it was before a Gen. 15.16 17.11.25 21.5 22. Ismaell was borne that Abraham was iustified by his faith without respect of workes Then Ismaell was fourteene yeeres ould when Isaack was borne and Isaack was of some pretie yeres that he was able to beare a bundel of wood wherewith he should haue been burned therefore it must needs be between twentie and thirtie yeeres after the time of Abrahams iustifying that he offered vp Isaack which being so it cannot be vnderstood that that worke iustified him least it should destroy and b Read Rom. 4 10.11 Gal. 3.17 disanul his iustifying by faith so long before And therfore God himselfe doth expresse the power and vse of this worke not any whit to iustify him but only to make his faith to be knowen where hee saith c Gen. 22.12 Now I knovv that thou fearest God seeing for my sake thou hast not spared thine onely sonne And therefore doth the holy ghost interpret it thus d Heb. 11.17 By faith Abraham offered vp Isaack when hee was tried c. teaching vs that this was a fruit of the iust mans faith and not a worke to make him iust or meritorious in Gods sight Therefore we may boldly conclude that Saint Iames in saying Abraham was iustified by workes when he offered vp his son doth onely contend for this that it was of necessitie that faith shoulde be declared and made knowen by woorkes because our father Abraham did so by workes shew himselfe to be iustified by faith therefore we his children are bastards and not sons if our faith be idle and vnfruitful euen as Christ saith to the Iewes a Ioh. 8.39 If ye were Abrahams children ye would doe the workes of Abraham which wordes doe directly shew this article we haue in hand First that Abraham did workes approouing his faith and secondly that this also is to be looked for of his children that is of all beleeuers that they quite themselues to haue a true faith by their good life and obedience to God or els they bee no beleeuers or children of Abraham The same faith doth the church of England professe namely b Articl 12. of good workes Good woorkes are the fruits of faith and follow after iustification they doo spring out necessarily of a true and liuely faith in so much as by them a liuely faith may be as liuely knowen as a tree discerned by the fruit and againe c Apolog. cap 20. diuis 1. A true faith is liuely and can in no wise bee idle d Exod. 20. Moses consent in this doctrine may be found where God pronounceth the lawe of the ten commandements teaching all dueties of good workes to God and man saying I am the Lorde thy God and vpon this inferreth all their obedience to those commandements for what is I am the Lord thy God but the
in the first kind we vnderstand to be meats times the maner order of many things both ciuil and seruing to Gods worship that they are al left free so that in al these things God and his word hath giuen free liberty not inthralled his Church but onely requireth an orderly comely vse directed to his glorie And in the second sort is the duetie to parents to husbands to wiues to children and such like that no man vnder the colour of religion cast away such dueties Therefore I will onely speake of these two which being well marked I hope the wise and carefull reader will see what is the true duetie of religion in all And first looke vpon a Gen. 12. 15 20 21. 25. Abraham he was a prophet yet had he his first and second wife and by vertue of Gods promise when he said So shal thy seed be he was made strong euen in his old daies to beget many children and it was not an vncleane thing vnto him though hee were a prophet so to bee maried In Moses and his priesthood you see that he being a prophet b 1. Cron. 23.14 begat children and the priests and Leuits had their wiues So in the prophets it is found that they were not restrained from this benefite for it is expressed that c 1. Sam. 8.1 Ezec. 24.15.16 2. King 4.1 Samuel and Ezechiel had wiues and the children of the prophetes And where Ieremie is forbidden it is expressed not to bee in regard he was a prophet but onely because of the d Hier. 16.2.3.5.8 troubles of his time for which cause he is also forbidden the house of mourning of feasting because that he might teach the people by such speeches as by a figure in his example there great calamitie which hung ouer their heades And in the new testament we know that the a Math. 8.14 Apostles had wiues before their calling and it is no where expressed that they were forbidden to keepe them afterwardes but rather the contrarie as where Paul saith b 1. Cor. 9.5 Haue we not power ta leade about a wife being a sister as well as the rest of the Apostles and as the brethren of the Lord and Caephas As touching the ministers of the congregations they were so farre from barring them from wiues that they doe expressely prescribe c 1. Tim. 3. Tit. 1.6 what they should bee and how their children should bee gouerned pronouncing the forbidding of mariage to bee d 1. Tim. 4.1.2 doctrine of deuils and that e Heb. 13.4 mariage is honourable among all men Therefore in this point is the practise of England sound and catholike and our profession the ancient and vnchangeable truth For wee say f Artic. 32. of the mariage of priestes Apol cap. 8. diuis 1. Bishoppes priestes and deacons are not commaunded by Gods lawe eyther to vow the estate of single life or to abstaine from mariage therefore it is lawfull also for them as for all other Christian men to marrie at their owne discretion as they shall iudge the same to serue better to godlinesse As touching the Magistrate you see in Abraham how hee kept onely the gouernment of his owne house and how lowly and humbly he caried himselfe in g Gen. 12. 20. Egipt and Gerar where there were kings of the countrie And Melchisedeck though he were priest of the most high God vsurped not authoritie ouer other kinges but being a figure of Christ hee blessed Abraham for a speciall misterie as is expressed and taught in the Epistle to the Hebrewes h Heb. 7. shadowing the royall priesthood of Christ aboue the priesthood of Aaron Therefore in this time religion abridged not any duetie but rather fulfilled them Moses when hee describeth the order of a king ouer Israel hee sheweth that God would make a king ouer them Where hee vseth i Deut. 17.14.15 these wordes in the person of all the people I will set a king ouer mee And againe vnto them Thou shalt make him king ouer thee There me and thee containe all estates and orders ecclesiasticall and ciuill And so was Ioshuah the first Captaine k Ioshuah 1.18 cap. 3. the commaunder of all neither is there any sillable exempting any one estate more then other When this came in practise in the time of the prophetes were not the priestes and Samuel subiect to Saul l 1. Sam. 19. 22. Nathan and other seers vnto Dauid and all other prophets with the priestes subiect to Solomon Iehoshaphat Ezechiah Ioshiah c. Did not they commaunde and order the building and repairing of the temple place and displace high priestes call the people to the pure worship of God and commaund the priests in the holy administrations And they themselues were subiect to none m 1. Cron. 23. 24 25. 26. c. 2 Cron. 2. 3 4. c. 28. 29. 30. c. but to Gods worde that by his bookes and worde they should bee ruled and guided and by no man o Deut. 17.18.19 Iosh 1.8 2. Cron. 34. or mans worde or commandement whatsoeuer So our Sauiour Christ commaundeth to giue f Math. 22.21 Caesar his due and to God his due and though hee were Lord of all yet because his kingdome was not of this world h Cap. 27. g Math. 17.25 he payed tribute and meekely yeelded himselfe when he was wrongfully iudged And the spirit of truth which hee gaue his Apostles did guide them in the same steppes that for themselues it is not found they vsurped any ciuill authoritie by colour of religion but commanded euerie soule i Rom. 13.1 1 Pet. 2.13.14 to be subiect to the higher power and namely to the king as to the superior and to the gouernors vnder him Therefore also the practise of our Church in this behalfe is verie godly and beseeming the religigion of God and that we herein professe is a most auncient and catholike veritie For wee say k Artic. 37. The Queenes Maiestie hath the chiefe power in this realme of England and other her dominions vnto whom the chife gouernment of all estates of this realme whether they bee ecclesiasticall or not in all causes doth appertaine and is not nor ought not to be subiect to any forraine iurisdiction So then we may boldly conclude that as touching this holy comfort of mariage and duetie to the magistrate our Church followeth the right euerlasting and vnchangeable truth The fifteenth Article of the hope which is in the true religion 15 Iesus Christ will come againe with glorie and then all the dead shall rise againe in their bodies And hee shall iudge the quicke and the dead and will crowne all beleeuers with euerlasting righteousnesse saluation and life with God for euer THis Article sheweth the last work of Christ in his kingly office namely of his returne againe vnto
which some call Tritheitae or Triformiani Anno 370. which make the three persons in the trinitie three Gods like as wee account and know Robert Richard and Nicholas to be three men So the Papistes not in wordes but in deedes do the verie same for in their roode crosses and glasse windowes they engraue or paint the likenesse of God like the image of a man and the three persons like two seuerall men an old and a yong and like a doue And when they a Hore in laud. beat virg Mar. giue the virgine Marie power to make men gentle chaste and of a pure life they haue too much resemblance vnto the heretickes called Melchisedechiani who thought that Melchisedeck was the power of God And what odds in substance of matter is there betweene them and the Simonians who hold Simon Magus for a God or as it is in the Actes of the Apostles Act. 8. the great power of God For they b Test Rhem. annot in Luk. cap. 15.10 Math. 22.10 say that our harts and inward repentance be open to the Saintes and that they can heare our prayers and helpe vs be they neere or afarre of Which to doe doubtles is not of any creature but onely of God Now when they make saints patrons of people and countries What doe they els but as the Tetratheitae make many Gods As Mahomet the hereticke ordained that it should be death if any man disputed against his pestilent lawes So the Popes canons forbid any man to iudge or dispute of the decrees of their falsely called Apostolicall sea The Pelagians denie predestination altogether and the papists denie it in regard of the reprobate The heretickes Basilidiani tie predestination to workes foreseene and so do the papistes The Priscilianistes tie mens actions to the gouernment of the starres and the Maniches make two beginnings one good and another bad vnto which two heresies the papists seeme to leane indeed though not in word when they shut out Gods decree from ordaining his prouidence from administring and ordering any thing which he cōmandeth not that God regarded what mans free wil would chuse in such things For either they make mans wil a first cause or chance or the stars or that euil beginning And so by their assertion there will bee some thing of equall power with God as an other beginning first cause of euil things wherin God medleth not Touching free wil original sin Pelagius said that grace is giuen vnto men that they might the more easily fulfill by grace those things which they are cōmāded to do by their free wil so the papistes say that free will is but moued stirred vp by the grace of God worketh together with his grace The Pelagians say that a man without grace may doe all the commandementes of God and the Papistes say that it is a Test Rhem. in Math. 12. vers 11. in margin in mans owne freewill to bee a good tree or a badde The Pelagians say that the grace of God by which wee are deliuered is giuen vnto vs according to our merites so the Papistes say when the sinner doth that which is in him hee deserueth of congruitie to be iustified As touching the recouerie of man out of the damnable estate of sinne all heretickes had their seuerall heresie wherein they put their trust and despised all other and the true way of saluation which is by Christ So the church of Rome as compact of all heresies hath diuers new meanes of recouerie out of damnation and many religions as of friers monkes and Heremites The Turkish Mahomet had his Alcoran and the papistes haue their canons decrees and decretalles of the church vnder paine of damnation There were certaine hereticks called Messaliani Euchetae who attributed all the power of the saluation of their soules vnto praier supplications So haue you with the papistes certaine praiers Auemaries creedes and psalmes to be numbred vp for the soules both of quicke and dead And an other sort of heretickes called Heracleonitae are said to redeeme their fellowes and associates by oyle balme water and prayers So these Romistes haue holy water to fright spirits and as their a Set forth by Pius 5. ordo ad faciend ' aquā benedictam masse booke saith they exorcise or coniure the salt which is put into the water for the saluation of beleeuers and that it should be to all who take it health of soule bodie They haue also extreame vnction where with ointing praier they promise the very like vnto a man that is at the point of death which the Euchatae did The Simonians called Simon Christ the Sethians Seth. The Ophilae and Maniches the serpent Elcesaitae made two Christs and many more are to be found of like heresie So the papistes haue many mediators or Christes The virgine Marie the Apostles and I cannot tell how many Martirs and Saints to whom they flie as vnto mediators There were heretickes called Artotyritae so called of their offering For they offered vp bread and cheese So the papistes haue the host of bread which they cal the forme of bread which they offer vp for a sacrifice The heretickes called Ebionites Cathari Donatists Pelagians diuers others held iustification by workes and not by faith onely and so do the papists most earnestly Heretickes called Hierarchitae said that little children pertaine not to the kingdom of heauen because there is not in them any merite of the combate or striuing by which vices should be ouercome So the papistes hold that concupiscence is left for the combate to striue withall that their actions might bee the more meritorious and they pronounce damnable sentence vpon children vnbaptised The heretickes called Iouianistes as Saint Austen saith in his yonger daies did hold that a man could not sin hauing receiued the lauer of regeneration that is to say Baptisme So the papists say that after Baptisme concupiscence in the regenerate is no sinne and that there is nothing in him displeasing God The donatistes affirme of themselues that they liue a perfect righteous and angelicall life So the papistes say a regenerate man may do all Gods commandements and their religious men liue a seraphicall and angelicall life in their orders Concerning the worde of God a Euseb lib. 5. cap 13. there were heretickes called Appellitae which blamed the holy scriptures with verie painfull and earnest reprehension So doe the papistes call the scriptures a thing without life dumbe Iohn Sleid. coment lib. 23. Literi Clemētis de sinodo Trident. colligend and like a nose of waxe that may bee drawne euery way hauing no certaintie without the iudgement of the church The hereticks called Pepusiani made Christ author of their filthy reuelations So the papists make him author of their vnwritten verities And as the Tacians Maniches Mahomet equall their deuises traditions vnto the holy scriptures so do papists And as papists prefer
parliament there are seauen things mentioned to weaken and empouirish the state of the land The Pope was not content with his subsidie of Peter pence but exacteth most greeuous contributions more and more of the cleargie and that without the kings consent and assent the Patrons cannot giue the benefices but they are wrested out of their hands and giuen to Romains who know not our language and by transporting of money greatly empouerish our land by prouisions in pensions by triall of causes they are drawen out of the kingdome by apostolical authoritie against the statutes and lawes of the Realme by manifolde comming of that infamous messenger Non obstante by whom the reuerence of an oth the auncient customes the vertue of Scriptures the authoritie of graunts and the statutes lawes and priuiledges are weakened and made void c. c Pag. 932. Also they caused the prelates to find them souldiers some ten some fiue some fifteen well furnished with horse armor and that one whole yeere d Pag. 484. 485 They haue had such extreame exactions of paiments that they haue been faine to sell or to lay to pawne their chalices and other holy vessels to feed the popes desires e Pag. 303. Also he exacted the fift part of all the goods of the reuenues of the cleargie of Englande f Pag. 1145. The Bishop of Lincolne being astonished at the coueteousnes of the Romains caused the reuenues of strangers to be counted and found that they had 70000. markes when the meere reuenues of the king was not esteemed to the third part And that which of all is most past shame and coulour of honestie a Pag. 1017. the pope sent for his factors certaine friers dominickes and minorites who preaching among the people and proclaiming pardons did signe with the crosse all sorts of people men women children old yong sick whole and by and by after for a peece of money did absolue thē of the vow of their peregrination Thus you see that the church of Rome had many waies to draw out the wealth of all the world into their coffers and keepe the kings and people in low estate great slauerie For which cause as other nations had their sanctions which they called Pragmaticke so a Polnd Verg. hist Angl. lib. 14. Edw. 3. Falshood in Poperie by dispensations England garded themselues with the law of prouision commonly called de Praemuniri Touching falshood this Romish religion is thereof naturally such a nurse that no common wealth can promise themselues safetie where that heresie raigneth or where it can come neere to haue any medling for if they maintaine all traitors against magistrates and by dispensations make men shamelesse in forswearing and breaking promise what thinke you is the domage of all Christian kingdomes or what is the priuiledge of the popish kingdomes Let b Looke the booke called Execution of iustice printed 1583. E. Meteranus hist Belg. lib. 3. pag. 83. Pope Pius Quintus bull sent against our Queenes most excellent Maiestie to stirre vp all her subiectes against her and the manifold practises out of Italie Spaine from time to time against both Ireland and England testifie yea the c Mercuri Gallob lib. 4. 8000. foot 4000. horsmē supplies which he sent of soldiers to helpe the Duke du Meine and the traitors of France against their liege Lord and king as also d Id. lib. 2. with mutabilitie of France printed at London 1597. cap. 25. the murderous and bloudie knife of Iames Clement of the order of the Dominicke friers being blessed for good speed by Pagorola the Popes legate wherewith the late French * Henricus Valesius King being a Papiste was traiterously killed by the conspiracie and instigation of many and great popish traitors may be instead of a thousand witnesses a Hist Belg. E. Meteran lib. 3. pag. 81. Duke Alba 1569. by a publike edict forbiddeth trafficke in the low countries vnto English men that no man vnder paine of confiscation bring in or out merchandise and that it might be the more sharply executed he appointed searchers and informers who should haue the one halfe of that which was confiscated Now all these were English fugitiues papistes and amongst them the chiefest one William Parkins had Doctor Storie for his deputie marke heere what witnesse this is that papistes are naturally traitors most sharpe against there natiue countrie of England by the very nature of their religion And beside this b Mercurius Gallobelg lib. 4. pag. 344. their seminaries are erected at Rome and at Rhemes and at Vallesoletum in Spain out of which the traiterous priests and Iesuites are sent by dosens in diuers and disgised attire to seduce the Queenes Maiesties subiects from their obedience and to disturbe the peace of this Realme Yet see a little further how this naturall popish falshood in dispensations hath hurt the verie obedient children c Albert Krant Metropol lib. 2 cap. 23. Lewes the third being Emperor warred against one Aldalgisus which was of the remnant of the Lombards and by ambush being taken was bound by oath neuer to beare armes against him any more From this oath Iohn the 8. absolued Lewes who being caught againe in like manner for the same cause lost his eies and in his absence in Italie the Hungarians wasted Bauaria Sueuia Saxonia and caried a verie great multitude of people captiue especially out of Saxonia An other time the a Aeneas Syluius hist de Europ cap. 5. Hungarians being Christians hauing a goodly victory against the Turkes graunted to a truce of tenne yeares vpon the Turkes suite and vpon the knowledge of their owne strength finding it better to get strength in peace then to waste all by continuall warre and this truce was confirmed by oath on both sides But the Pope Eugenius taking it grieuously neuer left both by intreatie and threatning till he had caused the truce to bee broken by his dispensation and apostolicall authority But what came of this periurie The war was renewed and God rewarded this papall Romish falshood with a most lamentable effusion of Christian bloud by a shamefull foile and ouerthrow by the same Turke Pride in poperie by the supremacie Now let vs go a little higher and consider of their pride and Seraphicall tyranny What if herein wee looke but vpon our own countrie of England Into what slauerie and bondage thinke you hath the stately primacie of Rome brought this realme vnto First let the reader bee put in mind that Henrie b Math. Paris hist Angl. Hen. 2. pa. 127. the second raigning in England about Anno 1154. being desirous to annexe the realme of Ireland vnto the imperiall crowne of England sent solemne embassage to Rome to Pope Adrian that by his licence fauour hee might enter that Iland in hostile maner that he might subdue it and bring those beastly people to the faith and obedience
kingdoms But as concerning the saluation or damnation of men they say thus g Pro. 16.4 God made all things or men for himselfe yea euen the wicked for the day of euil which words sheweth that the coūsel of God in making all things regarded this ende Gods glorie not only in those which are elected vnto saluation but euen in those which are reprobated vnto euil that is to damnation as in Malachie he also saith h Malach. 1. ver 2.3 Iacob haue I loued and Esau haue I hated which words are before cited by saint Paul for Gods eternal decree touching mans saluation and damnation But the new Testament is somewhat plainer where we are taught to confesse Gods eternall purpose before the creation how all things should be in these words i Reuel 4.11 Rom. 11.36 Thou art worthie O Lord to receiue glorie and honour and power for thou hast created all thinges and for thy will sake they are and haue been created And againe Of him and through him and for him are all things to him bee glorie for euer Amen But more particularly touching man it is said first for the elect k Eph. 1.4 He hath chosen vs in Christ before the foundation of the world c. And of the reprobate Christ is l 1. Pet. 2.8 a stone to stumble at and a rocke of offence euen to them which stumble at the word vnto the which thing they were euen ordained Which is so plaine that all men may see euidently that the counsell and decree of God ruleth ouer all and in all things His holy name be blessed for euer Amen Therefore in this Article our English beliefe is the same which God teacheth Abraham by himselfe and Israel by Moses and the prophets and both Iewes and gentils by his Christ and his Apostles The third Article of the estate of man by the fall of Adam and before his calling 3 The heart of man before and without the grace of God is altogether corrupt by originall sinne descending from Adam so that in him there is no power to do any worke of godlines pleasing God THis Article doth shew the damnable estate of man before hee haue faith in Christ in three things 1. in the vniuersall corruption of his soule by originall sin which consisteth in the want of knowledge and freewill vnto godlinesse 2. That it commeth from Adam descending from father to sonne 3. And in that before grace all his workes are sinne in the sight of God Before the fall Adam being made a Gen. 1.26 Colos 3.10 Eph. 4.24 after Gods image in knowledge holinesse and righteousnes could not be corrupt in soule but as the preacher saith b Eccles 7.3 Gen. 1.31 God made man righteous And Moses saith God saw all that he had made loe it was verie good But after Adam c Cap. 3. had eaten of the forbidden fruite the tree of knowledge of good and euill then lost he this holy image and goodnes of soule as appeareth in that he could not abide the presence of God he was ashamed and hid himselfe and whē God called him to an account he posted the matter to his wife and in a sort charged God saying d Vers 12. The woman which thou gauest to be with me she gaue mee of the tree c. Which declareth how hee was vtterly voide of goodnes in that hee shewed no inclination to repentance or submission to God and this further appeareth in his sonnes Caine and Abell e Gen. 4. Heb. 11.4 the one being without faith alas altogether set on euil works could not please God with his sacrifice the other by faith shewing his new birth offered an acceptable sacrifice So that it is apparant that this corruptiō is exceeding great is hereditarie descending from Adam and so from father to sonne making euerie soule vnable to doe any godlines Wherefore when the world was multiplyed in people they became most shamefull in wickednes which God not able to abide therefore minding their destruction sheweth the ground to be this originall sinne namely f Gen. 6.5 cap. 8.21 All the imaginations of the thoughtes of his heart were onely euill continually And againe the imagination of mans heart is euill euen from his youth Where thou maist see that being in the heart and from the youth this corruption is naturall and originall comming from the parents and being onely euill and imaginations it sheweth the vniuersal corruption and then being continually this bewrayeth the emptinesse of knowledge free wil vnto God also that nothing can be done by a mā vnregenerate godly pleasing to the Lord. Now looke we vpon the storie of Abraham Noe was a iust man he his three sons had seen the great plague vpō all the world by the floud yet there posterity fell from God this was found in Abraham and his fathers house so that they were cleane fallen from God worshipped other Gods which in deede were no Gods which doubtlesse had not beene but by this originall corruption For what did they either by vnderstanding or will to prepare or dispose themselues to grace or what worke find wee they did to please God iust nothing But God called Abraham and in calling of him endewed him with faith and so he by faith obeyed pleased God as is interpreted by the holy ghost in the Epistle to the a Heb. 11.8 Hebrewes By faith Abraham when he was called obeyed God c. And if it were by faith it must needs be meerely the supernaturall gift of Gods spirit as the Apostle saith b 1. Cor. 12.8 To one is giuen by the spirit the word of wisedom to another the word of knowledge by the same spirit to another is giuen faith by the same spirit Then surely before this gift of the spirite Abrahams heart was altogether corrupt which the prophet Ezechiel openeth more plainly who Ezec. 16.3.4.5 c. speaking of the first founding of the church of Israel Iews in the persō calling of Abr. cōpares that time of their first ingrafting into the couenant to bee made Gods people vnto the time of a childe newly come into the world Namely that God saw their father Abraham in whom he adopted them to be his church and Sarah his wife their mother as a child whose nauel was not cut nor washed with water nor softened nor swadled with clouts whom no eye pittied but was cast out in contempt of his person then saith God to the whole generatiō of Israel as one man that began in Abraham When I passed by thee I saw thee polluted in thine owne bloud I said vnto thee when thou wast in thy bloud thou shalt liue And a little after I spread my skirt ouer thee and couered thy filthinesse yea I sware vnto thee entered into couenant with thee saith the Lord God and thou becamest mine c. In which wordes allegorically
he doth shew that all Israel in Abraham and Sarah their father and mother had vtterly perished with the rest of the world thorow this originall corruption had not God called them endewed them with faith and giuen them the couenant And as a childe new borne whose nauell is vncut and walloweth in his bloud and cast out in contempt hath no cleannesse in him nor power to prepare himselfe vnto cleannesse must needes haue all from the hand of them that take pittie on him So was Abraham void of all good knowledge and wil vnto godlinesse vntil God purified his heart by faith And as this was found in Abraham so he learned and beleeued the same obseruing the like in others whom God had not called as he had him for when a Gen. 12.10 cap. by famine hee was faine to go into Aegypt and afterward into Gerar his wife Sarah being a faire woman hee feared to acknowledge her to be his wife because he knew that the people being without grace and faith could not but encline to lust after her as the sequell did plainely declare and hee sheweth a reason b vers 11. Surely the feare of God is not in this place and they will slay mee for my wiues sake Where by the want of the feare of God putting the effect for the cause he vnderstandeth that they were voide of the grace of God of and in themselues so corrupt with this naturall deprauation that hee could not looke for any good but euill to come from them euen as Christ saith c Mat. 12.33 Either make the tree good and his fruit good or els make the tree euill and his fruit euill d Apolog. of England cap. 19. diuis 1 And this is also the faith of the Church of England for wee say That euerie person is borne in sin that no bodie is able truely to say his heart is cleane c. e Articles of religion Artic. 9. 10. Of free will originall sinne The condition of man after the fall of Adam is such that he can not turne and prepare himselfe by his owne naturall strength and good workes to faith and calling vpon God wherefore we haue no power to do good workes pleasant and acceptable to God without the grace of God by Christ preuenting vs that wee may haue a good will and working in vs when wee haue that good will and f Artic. 13. of workes before iustification works before the grace of Christ haue the nature of sinne Which is altogether agreeing in sence and meaning with that which is before shewed of the fathers time and of Abraham therefore let vs now heare Moses and the prophetes Moses saith g Deut. 9.5.6 O Israel thou enterest not to inherit their land for thy righteousnesse or for thy vpright heart for thou art a stiffe necked people And againe h Cap. 29.2.3.4 Ye haue seene all that the Lord did before your eyes in the lande of Egipt vnto Pharaoh c. Yet the Lord hath not giuen your an heart to perceiue and eyes to see and eares to heare vntill this day Where it appeareth plainly that Moses taught them that without Gods gift they could not vnderstand nor obey but were rebelles against God and stiffe necked And the prophetes declare the verie same i Psal 51.5 Behold I was borne in iniquitie and in sinne hath my mother conceyued mee k Prouerb 20.9 Who can say I haue made my heart cleane I am cleane from sinne By which is manifest that this originall corruption descending from Adam maketh the heart so corrupt that it can not prepare it selfe to any cleannes of righteousnes but of it selfe runneth headlong to all euill Therefore because that in this respect the heart in the faithfull is made as it were new the Lord saith by the Prophet a Ezech. 36.26 A new heart will I giue you a new spirit will I put within you Yet is the new testament more euident for it saith b Ioh. 3.3 Except a man be borne again he can not see the kingdome of God c Eph. 2.1.2 ye were in times past that is before our calling and regeneration dead in sinnes and trespasses c. walking in the lust of the flesh and fulfilling the will of the flesh of the minde d Tit. 3.3 and were by nature the children of wrath we were vnwise disobedient deceiued seruing the lustes and diuers pleasures liuing in maliciousnesse and enuie hatefull and hating one another Then which what can be more said the minde the will the affections wordes and deedes bee all ill euen as a deade man that hath no mouing but must be new borne before he can haue any sight is not such an one vniuersally corrupt voide of knowledge and free will vnto any godlinesse and vnable to doe workes pleasing vnto God yea and therefore the Apostle is bolde to say that it is e Philip. 2.13 God which worketh in vs the will and the deed of his good pleasure Then you see that the fathers Moses the prophets Christ his Apostles doe all agree in the same doctrine of the estate of man after his fall before his calling in Christ and that it is the same which we professe in England The fourth article entereth into the consideration how we are deliuered from this corrupt and damnable estate 4 There is one onely way of righteousnesse saluation which is by faith in Iesus Christ THis is verie apparant in the storie of Abraham when God saith that all the families of the earth should be blessed in his seed Where by blessed is vnderstood the deliuerance from the corruption and damnation which came by Adam This seede is Christ when hee saith all families or that sheweth that whosoeuer in the world shall bee saued must bee saued by Christ And there is no other seede or faith by which one man can be saued therfore he receiued the couenant as is before declared for Iewes and gentils that men might not looke for righteousnes or saluation in any other thing but only in by faith in Iesus Christ And so saith Moses as the blessed Apostle interpreteth it f Rom. 10.6 Deut. 30.11.12 The righteousnesse which is of faith speaketh on this wise say not in thine heart who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ againe from the dead but what saith it The word is neere euē in thy mouth in thine heart this is the word of faith which we preach For if thou shalt confesse with thy mouth the Lord Iesus and shalt belieue in thine heart that God raised him from the dead thou shalt be saued Where thou seest by Moses docttrine that we must not seek righteousnes or saluation any where els but in the faith of Christ which the prophets expresse thus a Esai 28.16 Thus saith the Lord God Behold I