good workes or our owne perfection Ro. 3 22. but God the promiser and Christe the Mediator Contrariwise the Pope commandeth vs to looke Eph. 2.8.9 not onely vnto GOD the promiser nor vnto Christ our high priest but vnto our workes merits Here on the one side doubting and desperation must needes follow but on the other side assurāce of gods fauour and ioy of the spirite if wee cleaue vnto God who cannot lye For as he promised so hath hee deliuered his sonne to deth the through his bloud he might redeeme vs from our sinnes and from eternall death Tit. 1.2 In this case we cannot doubt vnlesse we will vtterly denye God 103 The libertie of a true Christian A True Christian is the childe of grace and remission of sinnes because he is vnder no lawe but is aboue the lawe sinne death and hell And euen as Christ is free from the graue and Peter from the prison Mat. 28.6 so is a Christian free from the lawe And such a respect there is betweene the iustified conscience and the lawe as is between Christ raysed vp from the graue and the graue it selfe and as is betweene Peter deliuered from the pryson Act. 12.9 and the pryson it selfe And like as Christe by his death and resurrection is dead to the graue so that it hath nowe no power ouer him nor is able any longer to holde him but the stone beeing rolled awaye the seales broaken and the keepers astonished hee ryseth agayne and goeth awaye without anye lette and as Peter by his deliueraunce is freed from the pryson and goeth whyther hee will euen so the conscience by grace is deliuered from the lawe Heb. 13.9 and so is euerye one that is borne of the spirite 104 The first point of a true Christian THE kingdome of Christ is not earthly but a spirituall kingdome by the power of the holy ghost raigning and florishing in the hearts of men and setting it selfe against the workes of the Diuell and of the worlde and therefore looketh for no other thing in the worlde Io. 18.36 but miserie and trouble Wherefore the first point of a true Christian is so farre as mans frailty can suffer 1. Io. 2.15 to renounce the worlde and the affections and pleasures thereof and with the comfort of Gods mercie in Christ Iesu to arme himselfe with patience against all the mischiefes that the Deuil or the world can raise against him A true professor of Christ his gospell maketh this account before hand and looketh for no other and because he knoweth that life of a Christiā is a warfare vpon the earth he vnderstandeth also that Christs souldiers which wil professe to fight vnder his banner may not in this life looke for wealth Io. 15.18 prosperitye and quietnesse especially whē he seeth the Diuell the world and the flesh ready prepared to ouerthrow him and to bring him to confusion Whosoeuer therefore dallieth with the worlde sheweth himselfe more then half a traytor against Christe much more they that for the worlde revolte from Christ 105 A note to knowe a true Christian THere is a most certaine note whereby the true children of God are knowne and discerned from the children of the worlde if by the spirit of God they be regenerate vnto innocency and holinesse Ro 8.9 For as GOD by his spirit consecrateth vs for temples to himself so by the same spirite he dwelleth in vs Io. 14.17 1. Cor. 3.16.17 and so the sonnes of God are counted spirituall not in respect of a full and absolute perfection but only for the newnesse of life begunne in them and because they haue the spirite of God abiding in them howesoeuer they feele some reliques of the flesh remaining Ro. 8.10 The kingdome of the spirite is the abolishing of the flesh and in whō the spirit of Christ raigneth not they doe not appertaine vnto Christ They are not Christians that serue the flesh for by plucking him away from his spirit they make him like to a deade image or carcasse 106 A true Christian is partly vnder the Lawe and partlye vnder grace A True christian is deuided into two times In that hee is fleshe he is vnder the Law in that he is spirite he is vnder grace Concupiscence Gal. 5.19 couetousnes ambition pride and such like vices do alwaies cleaue to the flesh Also ignorance contempt of God impaciency murmuring and grudging against God because he hindereth and breaketh of our counsells our deuises and enterprises and beecause hee spedilye punisheth not suche as are wicked rebellious and contemptuous persons c. Such manner of sinnes are rooted in the fleshe of the faithfull wherefore if wee beholde nothing but the flesh wee shall abide alwaies vnder the time of the Lawe but these dayes must be shortned or no flesh shall bee saued The Lawe must haue his time appointed wherein it muste haue his ende the time thereof is not perpetual but hath his end Ma. 24.22 Ro. 12.4 Ro. 6.9 which end is Christ but the time of grace is eternall For Christ being dead dieth no more He is eternall therefore the time of grace is also eternall 107 The spirit of Christ dwelleth in Christians VVEE must always remember that free remission of sins cannot be seperated from the spirit of regeneration for that were asmuch as for to rent Christ in peeces Which thing if it be true as indeede it is most true then are the aduersaries of the gospel void of the true sence of the holy Ghoste 2. Cor. 5.5 when they charge vs with arrogancy in that we dare acknowledge the spirit of Christ dwelling in vs. For either wee must denie Christ or confesse that we are Christians by his spirit It is pitifull to consider their horrible falling from the word of God forasmuch as they doe not only boaste themselues to be Christians without the spirit of God but also scorne and scoff at the faith of others bring surely grounded vpon the rocke but such is the philosophy of the Papistes the spirit is indifferently sometimes called the spirit of God the father sometime of Christ not onely because all the fulnesse thereof is shedd vppon Christ Col. 2.9 as he is our mediatour and head that from thence might redoūd to euery one of vs his portion but also because the same spirite is common to the father and the sonne who haue one essence and the same eternall Deity 108 Christians must be constant BY constancy and perseuerance in faith how many cruell persecutions soeuer are exercised against vs what greeuous offences soeuer are obiected against vs by them that fal although the deceitfull error of false Prophets doe resist our faith 1. Pet. 1.9 yet notwithstanding at the length wee shall receaue the saluation of our soules which is the ende of our Faith Christ therefore acquireth this fortitude of those that are his Ma. 24.13 that they persist and abide
no outwarde deede at all 118 The blasphemy of the Papistes concerning sinne THE Papistes can say well ynough that if a man consent vnto euill that is to say if be lust after it in such wise as he would faine doe it if occasion serued they graunt that such a consent is a damnable sinne But if a man haue anie euill liking so hee consent not throughly to it the Papistes saye it is no sinne at all which is false It is sayde thou shalt loue the Lorde thy GOD Deut. 6.5 Mat. 21.37 Mar 12.30 Luk. 10.27 with all thy heart and with all thy strength What is meant by minde and strength God hath not limited the loue that wee owe vnto him that it should be onely in our heartes and mindes but he sayeth that our witt reason and vnderstanding and all our strength that is to saye all our powers and abilities that wee haue in our nature must bee also thoroughly applyed thereunto Nowe then if a man conceaue anye euill although he consent not to it nor yeelde his affection fully thereunto can he bee sayde to loue God with all his mind No if a man haue neuer so little a peece of himselfe inclyning to corruption although with all the rest hee endeuour himselfe to accomplish the lawe yet doeth hee loue GOD as he ought to doe No vndoubtedly for sinne is nothing else but a transgressing of Gods lawe Therefore wee may conclude that all the vayne thoughtes which prouoke vs vnto euill are sinne and that we are guiltie of them to God warde vnlesse he beare with vs of his infinite goodnesse But he forgiueth them to those that are his Neuerthelesse it be hooueth them to acknowledg it for sinne and whosoeuer doth flatter himselfe hee doeth but prouoke Gods wrath and couer the mischiefe to his owne damnation For in the ende his hypocrisie must be discouered and made manifest to be punished with all the rest 119 Sinne doth bring death with it WHere sinne raigneth we shall finde nothing but the wrath of God which bringeth with it death Therefore it is only mercie which reconcileth vs vnto God that therewithall we might be restored to life God so loueth the worlde that he gaue his only begotten sonne Io. 3.16 that all that beleeue in him should not perish but haue euerlasting life Ro. 5.10 If any demand in whom this loue is founded the Apostle Paule answereth that it is founded in the purpose of his will Notwtstanding this maner of speech seemeth to be contrarie to many places of the scriptures Eph. 1.5 which place the first principall foundation of Gods loue towardes vs in Christ and doe shewe that without him we are displeasing and hatefull vnto God But we must remember that the hidden secret loue with which God hath loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which hee would haue to be made manifest vnto vs and by which we haue assurance of saluation beginneth at the reconciliation made by Christ For seeing we must needes graunt that hee hateth all sinne and wickednesse howe can we assure our selues to be in his loue and fauour vntill our sinnes are cleane put awaye for the which he is iustly angrie with vs Thus the bloud of Christ must be the meane to make God fauourable vnto vs before wee can haue any maner of feeling of his fatherly loue and clemency 120 We must confesse our sinnes vnto God GOd it is alone whom wee haue and do offende who knoweth our hearts deedes and determinations remitteth or punisheth sinnes and hath giuen his sonne vnto vs an high priest and one eternal sacrifice Therefore must we come to God the Father through Christ and that with the same wordes which hee hath giuen vs teaching vs to confesse our sinnes saying Mat. 6.12 Luk. 11.4 Forgiue vs our trespasses as we forgiue them that trespasse against vs. And after this sorte may all the faithfull in all their trobles and at all times and in euery place confesse themselues to God both secretly and openly Secretly when ech man prayeth alone and confesseth his sins to God Openly when anye man in the Church togeather with the whole congregation prayeth and confesseth the same And there are manye examples in the holye Scriptures of those who confessed themselues vnto God and not onely craued but also obteyned of him forgiuenesse of their sinnes But on the contrary part there are no examples of anye which confessed themselues to Laye men or Priestes for this honour belongeth to GOD alone whiche hath giuen vs his sonne to bee our highe Priest who heareth sufficiently the confession of all the faithfull so that there is no neede to substitute any in his roome to heare them For who so euer with a true fayth from the bottome of his heart confesseth his sinnes in this manner to God the Father and to his sonne our only chiefe Priest Christ Iesus crauing his grace and mercye they vndoubtedly receaue ful remission of all their sinnes If wee confesse our sins 1. Io. 1.9 sayeth S. Iohn he is mercifull to forgiue vs our sinnes Wherefore seeing it is thus as by the truth it is confirmed they then which confesse their sinnes to God and to his sonne our Lorde haue obteyned full remission of the same so there is no neede to vse the Popish confession of the romish Synagogue 121 Faith is the meanes whereby remission of sinne is promised FOrasmuch as God hath promised remission of sinnes to the repentant sinner by no other meanes nor condition but only faith in christ therfore excluding al other meanes conditions of mans working we saye that what repenting sinner soeuer beleueth in Christ hath already to himselfe and needeth not to seeke to any preist perpetuall assurance of remission not for this time or that time onely but for euer Ro 8.1 For the promise saith not he that beleeueth in Christ shal be pardoned this time so he sin no more neither doth say that the law is staied or the sentence repriued but saith plainly that the lawe with the condemnation thereof and sentence is condemned shall neuer ryse again to them that be in C. Iesus Act. i0 43 and promiseth indeterminatly without limitation forgiuenes of sins to all that beleeue in his name And likewise in an other place the scripture speaking absolutelye saieth sin shal not haue dominion ouer you and addeth the reason why saying Ro. 6.14 for ye are not vnder the lawe but vnder grace Adding this lesson withall as it followeth in the same place not that sinners shoulde sin more therefore beecause they are vnder grace but onely that weake infirmity might bee relieued broken censciences conforted and repenting sinners holpen from desperation to the praise of Gods glory for as God forgeueth not sinners because they should sin so neither doeth infirmity of falling diminish the grace of Christ but rather
grauen image Ex. 20.4 neither shalt thou bow downe to worship it The church of Rome saith it is godly to haue the church ful of images and to kneele downe before them to sette vp candels vnto them and with incense to honor them The scriptures teach vs that Christ by once offering himselfe on the crosse made perfecte for euer all them that be sanctified He. i0 i4 yet by the Church of Roome are they horrible heritickes that say there is not dayly sacrifice propitiatory for our sinnes in their Masse The scripture saith in the vse of the Lords supper Ma. 26.27 Drinke yee all of this The Papists say it is heresie to affirme that the laye people shoulde drinke of the Lords cuppe Moreouer our Sauiour Christ instituted a sacramente of thankesgiuing as he saieth doe this in remembraunce of me They make it a sacrifice propitiatorye for the quicke and the dead hauing not one sillable of Gods word for the same Christe gaue breade they say there is no breade Christ gaue wyne they saye the substance of the wine is cleane vanished away Christ sayd when he gaue bread this is my body and when he gaue wine this is my bloud they say when the one or the other is giuen that it is both the bodie bloud I omit their mixing of diuerse corrupt doctrines their vnfruitefull and dangerous ceremonies I omit that they haue made it a common marchandice to buy◠soules out of purgatorie and how◠they haue made of this heauenly mysterie a perpetuall matter of idolatrie by leading the people in their eleuations to worship the creature in steede of the creator For if it should be throughly declared how they haue wrested and wroung the wordes of Christes institution it might seeme to al men that haue the feare of God very maruelous but this which hath beene spoken may suffice 247 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteining sinnes AS God to teach Pharao what he would doe in Egypt by 7. yeeres of plentie 7. yeeres of famine did vse two sundry dreames of kine and eares of corne the surer to resolue him of his purpose in the same so Christ to teach vs what he doth for mankind in ordeyning the ministerie of the worde and Sacramentes vseth two similitudes the one of keies the other of binding and loosing that we may knowe the better the fruite and force of it Touching the keyes he speaketh of heauen as of a house whereinto there is no entraunce for men vnlesse the doore be opened Mat. 16.19 Nowe we all of Adams race are shut out of heauen as Adam our progenitor was out of Paradice through our offences and sinnes For no vncleane thing shall enter into it Reu. 21.27 Io. 3.16 But God of his loue and fauour towardes vs hath giuen vs his Sonne his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life which is the inheritance reserued in heauē for vs. 1. Pet. 1.4 Ro. 10.14 We cannot beleeue vnlesse wee heare his word We heare not his word vnlesse it be preached Wherefore when God the father sent his sonne Christ and Christ sent his Apostles Luk. 4.18 Esay 61.1 Mar. 16.15 Lu. 24.27 as his father sent him to preach his worde to men that they who repented and beleeued in Christ should haue their sinnes forgiuen them the faithlesse and vnrepentant should not be forgiuen then he gaue authoritie as it were to open heauen to the faithfull and to shutte it against the wicked Which office to shut and open because in mens houses it is exercised by keyes 2. Kin. 18.18 Esa 22.22 the stewarde of the house is said to haue the keye of it to open it to shut it therefore Christ the principall steward of Gods house is said to haue the keye of Dauid Reu. 3.7 he gaue his Apostles the keyes as it were of the kingdom of heauē when he made thē his stewardes to shut out to let in 1. Co. 4.1 Ro. 5.12 Ro. 6.23 Pro. 5.22 The other similitude of binding loosing is to like effect For we are al by nature the children of sin therfore of death Nowe sins are in a manner the same to the soule that cordes to the bodie the endlesse paynes of death that is 2. Pet. 2.4 1. Pet. 3.19 the wages of sinne are like to chaines wherewith the wicked are bound in hell as in prison Frō these cordes of sin chaynes of death eternal mē are loosed by christ whē their sins be remitted their sins are remitted if they beleeue in him If they beleue not their sins are reteined whose sins are reteined they cōtinue bound For he that beleeueth not shal be condemned Io. 3.18 he that beleeueth shal be saued None shal be cōdemned but they whose sins are reteined to bind them with the chaynes of darknes none saued but they whose sins are remitted and the cordes vnlosed by which they were holden 2. Co. 2.16 Wherefore sith the gospell is preached to this end a sauour of life to life vnto beleeuers Esay 61.1 vnto the vnbeleeuers a sauor of death to doth as we reade of Christ that the Lord sent him to preach deliuerance to the captiues and opening of prison to them that are bounde in like sort his ministers whom he sent to preach it are saide to binde and loose Mat. 16.19 18.18 Io. 20.23 to retain and remit sinnes So that both these kinds of speech import the same that is signified by keyes For to bind and to reteyne sinnes is to shut to loose and to remit sinnes is to open the kingdome of heauen 248 There dwelleth no goodnesse at all in our flesh IT is the part of a good Christian and a wise man to know himselfe and to knowe the nature of this flesh which we beare about with vs which fighteth alwayes so mightely against the spirite to know the waywardnes of our heart and the weakenes of our minde But many which neither knowe God nor thēselues are so far frō this that they thinke al their ability is of thēselues that they haue iudgemēt the light of reason and the ordering of their owne ways c. But we must humble our selues vnder the mightie hande of God and acknowledge that we are nothing Ro. 7.18 We must confesse with S. Paule I knowe that in me that is to say in my flesh dweleth no good Our Sauiour Christ sayth Io. 3.6 that which is borne of the flesh is flesh and that which is borne of the spirite Gen. 8.21 is spirite And God sayth The imaginatiō of mans hart is euill from his youth He hath made vs not we our selues he knoweth vs and not we our selues This is his saying and his iudgement of vs and this wee finde true For our will is froward and our
vnderstanding blinde Therefore saith the Prophet O Lorde I know that the way of man is not in himself Ier. 10.23 neither is it in man to walke and direct his steppes Salomon also sayeth that the steppes of man are ruled by the Lord Pro. 20.14 how can a man then vnderstand his owne way S. Paul confesseth to the Corinthians 2. Co. 3.5 that he is not sufficient of himselfe to thinke any thing as of himselfe but that his sufficiencie is in God Without mee sayth Christ ye can do nothing Io. 15.5 It is God that worketh in you both the will the deede euen of his good plesure It is god the disposeth our goings turneth our hearts Phil. 2.13 as seemeth best vnto him He is able to make of the stones in the streete children vnto Abraham Mat. 3.9 The consideration whereof ought to leade vs to seeke helpe and comfort by continuall prayer at the hande of God Col. 4.2 249 The flesh lusteth contrary to the spirite and the spirite contrarie to the flesh WHen the spirite seeketh wholy to obey God the flesh withall his might rebelieth against the same in so much that the godly man who onely seeketh the glorie of God is constrayned to abide manye assaults of the flesh the deuill The flesh flyeth the crosse and desireth rather ease and pleasure and seeketh by all meanes to withdraw a man from the obedience of God The fleshe as Saint Paule sayth lusteth contrary to the spirite Gal. 1.17 and the spirite contrary to the flesh these are contrary one to another so that yee cannot doe what ye would The flesh sayeth they that speake the trueth shall haue many enemies but they that can dissemble shall easily enioy the fauour of men But the spirite sayth Iam. 4.4 He that wil be a friend of this worlde is an enemie vnto God The flesh saith to confesse Christ before men is not wtout daunger The spirit saith Mat. 10.32 He that acknowledgeth me before men him wil I acknowledge before my father which is in heauen The flesh saith take heede how thou speake of the gospel of Christ for if thou be cast into prison for the same how canst thou defēd thy cause The spirite sayth Mat. 10.19 Mar. 13.11 Lu. 12.11 when they deliuer you vp take no thought how or what ye shall speake for it shal be giuen you in that houre what ye shall say The fleshe sayeth it is a harde thinge to fall into the hands of men The spirit saith it is a horrible thing to fall into the hand of God He. 10.31 The flesh saith let a man looke well alwaies to himselfe The spirit saith he which loueth his life shal lose it Io. 12.25 The flesh saith it is pleasant to enioy the pleasures of the world and lustes of the heart it is paine to mortify and kill them The spirit saith Luc. 6.24 Wo be to you that are rich for ye haue receaued your consolation Wo be to you that are ful for ye shall hunger Woe bee to you that nowe laugh for yee shall waile and weepe The flesh saith he is a wise man and like to come to preferment that will seeke to please God and man The spirit saieth No man can serue two Maisters And againe If I should please men Mat. 6.24 Gal. 1.20 I were not the seruant of Christ For if any man loue this Worlde the loue of the Father 1. Io. 2.15 is not in him FINIS
vnpossible for vs to be made aliue by being dead that death should be the meanes of our life furthermore that we must bee despised in the world and suffer vile reproches if we will raigne with Iesus Christ and yet the spirit of God telleth vs that it is most certain and therefore will haue vs beat downe al disputations and not reste our selues vpon our owne thoughtes and imaginations for seeing God hath appointed it soe 2. Tim. 2.11 Ro. 6.5 if wee will be his seruants we must staye our selues vpon his counsell and suffer our selues to be guided by him If we bee dead with Iesus Christ saith S. Paule we also shall liue with him By the word death the Apostle meaneth not onely the death of men when God taketh them from the earth 2. Cor. 4.10.11 Col. 3.3 but that we must beare the mortification of Iesus Christ in our bodies to the ende that his life may appeare in vs. For ye are dead saith he in an other place your life is hid with Christe in God euen as the life of trees is hid in the winter The trees in the winter are drie they seeme to be but dead wood without strength but yet their strength sheweth it selfe in the spring time Euen so the case standeth with the faithfull for while they are in this worlde their life is shutte vp in hope Ro. 8.24 Nowe that which we hope for as Saint Paule sayth is not seene the eye of man cannot attaine vnto it It followeth then that in dying wee must liue and liuing wee must dye not onely with one kinde of death but wee must die dayly wee must decay as touching the outward man for sicknesses pouertie afflictions and such like thinges are messengers of death which doe or ought to put vs in minde that our life is but a shadow that it is nothing and that therefore we should renounce the worlde and vtterly banish and reiect all the lustes and vanities of the same 133 All thinges must be forsaken for Gods sake A Faithfull man must alwayes more esteeme and loue God and his kingdome then his own life body wife children friendes and kinred and all thinges else which are in this worlde so that whensoeuer God shal cal vs away from these thinges we must willingly leaue all and followe God after the example of our father Abraham Heb. 11.17 Ge. 22 10. Mat. 10.37 For the Lord sayth in his gospell he that loueth father or mother more then mee is not worthy of me And he that loueth son or daughter more theÌ„ me is not worthy of me Wherefore al meÌ„ must cast away the care of temporall things consider that God in vs while we were sound and in health prouided sufficiently for vs and ours And that therfore nowe Ps 68.5 146.9 when as he hath appointed to call vs away from hence hee will not forsake our family especially seeing he is a father of the widows and fatherlesse but will prouide for them some other waye Io. 19.27 Christ on the crosse was coÌ„tent to haue coÌ„mitted his mother vnto Iohn So we also must coÌ„mend vnto God vnto faithful men those that are coÌ„mitted to our charge 1. Pet. 5.7 ought to be no further careful for theÌ„ but care for think on things eternal 134 Tribulation bringeth foorth patience IF we will shewe our selues to bee the sonnes of God then must our afflictions practise vs in patience except they do so the worke of god thorough our corruptioÌ„ is made voyd of none effect Ro. 5.3 Aduersities hinder not the glorie of the godly because in bearing them patiently they feele the helpe of God which nourisheth and confirmeth their hope therefore it is sure that they profitte but ill which learne not patience Neither doeth this let that there are extant in the Scriptures certaine complaintes of the godly full of desperation for God sometimes for a while doeth so vrge and represse those that are his that scarcely they can breath or thinke vppon consolation but straightwaies he bringeth againe to life those whom he had almost ouerwhelmed in the middest of death So that is alwaye fulfilled in them which the Apostle sayth 2. Cor. 4.8 9. we are afflicted on euery side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsakeÌ„ cast down but we perish not Patience coÌ„meth not of the nature of tribulation wherby we see some are prouoked to murmur against god yea eueÌ„ to curse God but wheÌ„ as the inwarde meeknes which is infused by the spirit of god coÌ„solatioÌ„ which is suggested by the same spirite hath succeeded in the place of stubbornenes frowardnes tribulations are instrumentes to beget patience which tribulation can procure nothing in the wicked and obstinate but indignation and murmuring 135 Patience is a great vertue THe greatest part of men will easily grant that patience is a great vertue as it is in deede and yet there be verie fewe that knowe what it meaneth whereby it may soone be gathered that wee be not very hasty to be patient and to haue the vertue that we esteeme so much God therefore perceiuing such carelesnesse in men hath in diuers places namely in patient Iob set before our eies the thing that is so needefull for vs Iob. 1.20 for if wee bee not patient our faith must needs vanish away for it is not able to continue without the same Iam. 1.3.4 For the which cause it is the will of God that in the midst of the miseries of this worlde wee shoulde alwayes haue a quiet heart and be so well assured of his goodnesse as the same may make vs merrie and contented so that wee may boast our selues against Sathan and against all our enemies But howe were that possible if wee did not looke higher then the worlde and considered not that although our estate bee miserable in the opinion of the flesh yet ought we to bee contented with it seeing our God loueth vs. 136 True patience what it is WE commonly say that a man is patient although hee haue no point of true patience in him For whosoeuer suffreth aduersitie him do men call patient but let vs with all marke that to be patient it behooueth vs to moderate our sorrowe Rom. 5.3 If there be any aduersitie it must be asswaged by considering that God ceaseth not to procure our welfare continually Deu. 30.8 and that wee ought to be subiect to him and that it is good reason he should gouern vs according to his good pleasure Herein doth patience make it selfe to be knowen 137 The prouidence of God encrâ—â—â—eth the patience of the godly BY gods only sufferance it is that Tyrantes persecute that they spoyle men of their goods that they cast them into banishment into pryson and bandes and that they exercise all kinde of crueltie against them It is
sinne is the seruaunt of sinne But if the sonne shall make you free you shall bee free in deede That is you are made free from sinne the Deuil death and damnation that freely with good will by the operation of the holy Ghoste and not by compulsion you might do that good thing which you doe And they which are so redemed and indued with Christian liberty they attribute not the good which they doe vnto their owne power and freewill but to the grace of Christ and to the holy Ghoste whiche worketh the same in them For our Sauiour Christ saith He that abideth in mee Io. 15 5 and I in him the same bringeth foorth much fruite for without me ye can do nothing Saint Paule also sayeth wee are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 but our sufficiency is of God And in an another place he saith 1. Cor 47 what hast thou that thou hast not receaued If thou hast receaued it why reioycest thou as though thou hadst not receaued it And againe he saith Phi. i. 29 2.13 Vnto you it is geuen for Christ that not only ye should beleeue in him but also suffer for his sake and furthermore it is God saith he which worketh in you both the will and the deede euen of his good pleasure 173 The doctrine of Freewill is blasphemous THey doe greatly erre which doe attribute vnto men freewil and the power to guide and gouern themselues they are also vnthankfull or at leastwise endeuor to bring al the world to vnthankfulnesse and are arrogant when so much as in them lyeth they dispossesse the holy Ghoste of his benefits giftes and attribute them vnto men Wherefore eschuing such doctrine as a deadly pestilence Ro. 12 13 Io. 15.5 Let vs harken vnto sobrietye The which we shal doe if with humblenes we acknowledge our selues to bee the braunches and that we truly confesse with Saint Paule that we are not able of our selues 2. Cor. 3.5 Phil. 2.12 but our strengthe commeth of God Let vs not be proud and arrogant but by humility of mind let vs occupy our selues about our saluation c. 174 We can neither attaine vertue not eschue vice by our Freewill WE cannot attain vnto any vertue nor yet tame and abolishe such faults and vices as are condemned by our freewill nor by any ablenesse that is in vs Phil. 2.13 Tit. 2.11 12 Gal 5.20 21 but God must worke in vs and we muste bee members of our Lord Iesus Christe It is said that wee must liue soberly righteously and godly And how shall we do so when the holy ghost shal rule in vs then shal we haue these vertues It is said that we must fly druÌ„keÌ„nesse intemperancy strife debate pride and such like And how hauing the spirit of meekenesse of the feare of God the spirit of wisedome and discretion and all this was geuen to our Lord Iesus Christ to th' end he should make them that beleeue in him pertakers of it Therefore seeing we are of nature intemperate full of vanity ful of ambition and pride geuen to vnrighteousnesse deceit and wrong let vs come submitt our selues vnto him that was appointed our head know that ther is no other meanes for vs to bee kept in obedience to God and to liue according to his wil vnlesse we bee vnited to the body of our Lord Iesus Christ for then is the holy ghost powred vpoÌ„ vs to strengthen vs the better for he is the fountaine of all holinesse of all righteousnes and to be short of all perfection 175 Opinion of freewil is vnthankfulnes SEing our nature is so corrupted the as God himselfe saith Ge. 6 5 our heart is bent only to euil euen from our youth how can any goodnesse proceede from vs as of our selues how can we chalenge power to fulfill Gods law by our good doings to be reconciled vnto him Io. 15.13 Without me saith Christ you caÌ„ do nothing And S Paule acknowledgeth that he is not able to thinke a good thought as of himselfe 2. Cor. 3.5 but all his sufficiency is of God If Saint Paule doth so humbly acknowledge his weaknesse why should we stand so proudly in our owne conceits Wee loste free will to loue and embrace the commaundements of god through the greatnesse of the sinne of our first Father Adam Wherefore men are vnthankfull and vnkinde vnto the grace of God in attributing much vnto needy and wounded nature Aug. ep 107. The first man Adam was so made that nothing resisted his will but after through freewill he sinned Wee as many as descend from his stocke are caste downe headlong into a necessity of sinning If in the fall of Adam wee loste freewill to loue and embrace the commaundement of God if we shew our selues vnthanful to gods grace by attributing so muche to our maimed and corrupt nature if by Adams offence we be cast into a necessity of sinning Let vs as the Gospell teacheth vs cast away this confidence of our owne power Let vs shake off this self liking hipocrisie let vs submit our selues vnder the mighty hand of God and acknowledge our own infirmity not kick at that doctrine of the gospel that layeth before vs our own weakenes and teacheth vs what need we haue of the grace of God in Christ Iesu 176. Our wil is vtterly blinde till God hath chaunged vs. IT is the power of the holye Ghost through which wee are drawne to the obedience of God according as he hath chosen and adopted vs for his children before the foundation of the world Moreouer the holye scripture sheweth vs Eph. 1.3.4 that we shall alwaies be enemies vnto God vntill hee haue chaunged and renewed vs. And this is the cause why Moses said vnto the people Deu. 29.4 that God had not yet geuen them an vnderstanding heart and seing eyes And therefore to th' end hee might bee obeyed hee saith that hee would giue them a new heart taking away the stony heart Ier. 3 1.33 The prophet Ieremie in the 31. chap. and so likewise Ezechiel and the apostle Paule doe agree in this that God giueth both to will and to performe Eze. 11.19 36.27 And in the firste of Iohn it is said that they which beleeue are not of the will of flesh nor bloud Phil. 2.13 Io. 1.13 Pâ—o. 3.10 But renewed of God Furthermore when the Apostle spâ—â—keth Ro. 3. of the will of man such â—â— it is by nature he decyfereth plainly inough that there is nothing but peruersitie and malice as also in the 8. chap. he saith Ro. 8.7 that all our thoughtes are enmities vnto God Also in his first chap. to the Eph. he sheweth well that faith and regeneration proceeded from no other thing then free electioÌ„ And indeede it must needes be that God accomplish in vs that which 〈◊〉 hath spoken by his prophet
Esay Esay 66.19 I appeared saith he vnto them which sought me not And this likewise 〈◊〉 the cause why Iohn the Baptist reprouing the rudenes and hardnesse of his disciples Io. 3.27 no man saith hee 〈◊〉 receiue any thing vnlesse it be giuen him from aboue 177 Man hath no free wil to do good FOr asmuch as we are borne of the flesh there is nothing in vs but vâ—ter corruption and we tende alwaiâ—â— towarde the earth Men maye 〈◊〉 deed glorie in their owne wisedome and moreouer thinke that they haue a free choyse and will of their owne to take the good and leaue the euill but those are but dreames For it is certaine that so long as we be let alone in our own nature Io 3.6 Ge. 6.5 we tend euermore vnto euill and the Scripture also condemneth vs of it saying that there is not anye thought conceaued in mans minde but the same is lewd and all our affections are enemies and rebellions against God Wherefore let vs not beguyle our selues anye more with vaine flatteries Ro. 8.7 but acknowledge our selues to be vtterly marred in Adam so as there is nothing but sinnefulnesse in vs. Notwithstanding God prouydeth for that mischiefe when hee toucheth vs to the quicke by his holye Spirite and so purgeth our heartes as wee desire to obey him and although we be not so perfect as were requisite yet wee fight against our selues and go forward stil to goodnes And surely when Gods spirite is as a bridle to vs to hold vs backe in his obedience it is a sure token that God dwelleth in vs Eph. 1.14 and gouerneth vs 〈◊〉 his flocke and holdeth vs for his children For we cannot be counted christians without this record that God warranteth himselfe to be our father and that his holy spirite is as a 〈◊〉 thereof 178 We haue no freewil to doe good IF we haue free will to guide our selues to Godward and to attayne euerlasting life it would followe of necessitie that first of all wee should haue faith righteousnes and holines But the scripture condemneth vs as blynde wretches and telleth vs that we must not aduaunce our selues so high as to thinke to attaine to Gods secrets but that we must confesse our selues to be destitute of wit and reason And thus it appeareth that the first lesson which we must learne wheÌ„ we come to gods schoole is to become fooles as S. Paule saith 1. Cor. 3.18 And although the same seeme straunge vnto vs yet must we passe that way So that if wee attende to bee taught at Gods hand we must become fooles that is to say we must acknowledge that there is not so much as one drop of reason or vnderstanding in vs but that we be more destitute of it then the bruit beastes And therefore let vs learne to humble our selues that God may reach vs his hand And let vs vnderstand that to comprehend gods secrets he must be fayne to giue vs his holy spirit and to inlighten our darkenes and for asmuch as we be too farre to seeke he must shewe vs what is for vs to knowe and we must not presume to haue any knowledge other then he giueth vs. 179. Free will ouerthrowne AS Christ our sauiour denyeth men to be fit to beleeue except they be drawne of God the father so likewise he pronounceth that the grace of the spirite is effectual by which men are drawne to beleeue of necessity By these two members Io. 6.44 45. the whole power of feewill is quite ouerthrowne of the which the papistes so greatly dreame For if we come 〈◊〉 to Christ before the father drawe vs as the truth it selfe doth truely affirme we haue not so much in vs 〈◊〉 the beginning of faith nor readinâ—â— at al to obey Moreouer if al do come whom the father teacheth he doth not onely giue a desire to beleeue but also faith it selfe Therfore in that we willingly obey by the direction of Gods holy spirite it is a token of grace and of our sealing because God shoulde not draw vs if so be he stretching 〈◊〉 his hand as it were should leaue oâ—â— will in the middest in suspence For he is properly said to draw vs when he extendeth the power of his spirit to the full effect of faith 180 Freewill and the law without grace can do nothing AS the matter the instrument without the forme can do nothingâ— euen so freewill the commandement wtout grace haue no power to worke For what can either freewill the coÌ„mandement do except they be holpen with grace both going before following For grace sendeth the commandement as a messenger minister to freewill the commandement prouoketh freewil and stirreth it vp as out of a sleepe to do good workes leadeth it as a blinde man by the hande teaching him the way wherein to go Which both if they bee destitute of grace can do nothing of themselues And if they begin yet they proceede not neither do they performe or accoÌ„plish any thing and if they presume it prospereth not and is but labour lost For where the coÌ„mandement coÌ„meth either by maÌ„ or angel and also where freewill is moued prouoked enformed either by the motion of man or of angell yet vnlesse Gods grace goe withall preuenting and following the same what is it able to do For when man was put in paradise what auailed him the commandement which he heard Ge. 2.17 thou shalt eate of euery tree in the garden but only of the tree of knowledge of good euill thou shalt not eate which coÌ„mandement wrought not to his saluation but to his condemnation because grace the saueth helpeth was waÌ„ting which he presuming vniustly vpoÌ„ his streÌ„gth despised Or what did the commaundement 〈◊〉 the law giuen by Moises profite 〈◊〉 people of Israell in the wilderâ—â—â—â— which law they refused to obey 〈◊〉 what profite wrought it to him whiâ—â— presumed to followe the Lord of his owne free will and not of the Lords calling Mat. 8.19 saying vnto him Lord I will follow thee whither soeuer thou gâ—est By these and such like places of the holy scripture it is easilye to bee proued that neither the law nor free-will haue power to worke of themselues vnlesse they be holpen by Gods grace preuenting and following theÌ„ 181. Free will is highly extolled of the papists IF there be any droppe of good and right vnderstanding in vs it is the speciall gifte of the holy Ghost and we cannot challenge the prayse of it to our selues except we will be traytors to God in robbing him of that which belongeth vnto him Seeing it is so what is further to bee said of the freewill which is so highly magnified amongest the Papistes For when they speake of freewill they meane the reason that men haue to be so wise Gen. 6.5 as to chuse the good and to eschuse the euill But on the contrarie part God telleth that