doone in that behalfe Shoulde wee not be past hope Yes indeede and why so For there shall not bee founde any liuing creature that can be iustified And what meaneth that woorde that is to saye that any man can bee founde so iuste in Gods sight None is of him selfe iust before God that thereby he can be absolued and discharged before him So then when Paul speaketh heere of the workes of the lawe it is not to this ende that the discourse which he maketh shold be restrained to the ceremonies onely but he speketh expresly as wee haue already declared of the woorkes of the lawe because that the deceiuers which at time ment to corrupt the puritie of the Gospell did alwayes alledge set out the Ceremonies Now Paul speaketh here as of the onely remedy that serueth to draw men frō condemnation as also mention is made thereof in the fifteenth Chapter of the Actes of the Apostles Act. 15.10.11 and in that place it is saide that wee cannot be iustified by all that which is conteined in the lawe of Moyses but that we must come vnto the faith of Iesus Christ In the lawe of Moyses there were washings sacrifices to be short many means to be recōciled to God by He that hath Christe and his merits hath al. But what all that was but a figure and shadowe to bryng the people to Iesus Christe It followeth then that when wee haue the satisfaction that is purchased vnto vs by Iesus Christe his death we haue all neither neede we the law to supply any thing whatsoeuer A shifting and vaine obiection answered and though we had all that it were possible to finde out of our Lorde Iesus Christe we should haue nothing at all And yet notwtstāding it should seeme that this argument or reason is not sufficient strōg enough for albeit that we be not fully iustified by the works of the law yet a man might saye that wee are in part iustified therby which if it be true we are not altogeather iustified by faith for there is in it but one part of our righteousnesse Beholde howe the Papistes are abused and deceiued for they wyll not say that wee are able without the grace of our Lorde Iesus Christe to obteine saluation that wee are able to glory and boast before God of our selues as though wee had in our selues all that which is requisite to obteine euerlasting life by Papists shiftes and subtilties they wyll not speake so but they will say that wee are sinners that there are infirmities and weakenesses in vs and that we haue in our selues manyfolde imperfections and that our Lorde Iesus Christe must of necessitie remedy and redresse them and that in the vertue of his death and passion our sinnes are pardoned but yet for all that they say that we may haue a portion of righteousnesse in vs which righteousnesse they call partiall or parted because it is as it were parted betwene god man moreouer they say that the remission and forgeuenesse which is bestowed vppon vs when we are to obteine pardon of our sinnes A most horrible blasphemie is not free but that satisfactions on our behalfe must be added thereto And this is that which hath caused them to deuise theyr Masse Trentals Diriges Pilgrimages and suche like Beholde also the fundations wherupon they builded their Purgatorie Masse Pilgrimage Purgatorie and suche baggage vpon what grounde the stand To be short we see how the Papistes wyll indeede confesse that our Lorde Iesus Christe is necessarie for them but they meane onely in parte and to supplie that with they themselues want And yet they attribute to them selues thus much that they are able to purchase fauour before GOD that they are able to merite and deserue at the leaste some part and portion of theyr saluation and that when they shall haue offended that they are able to amende and repayre the faulte and that by theyr satisfactions and works as they cal them of supererrogation Now it should seeme that this argument did fight against S. Paule Marke his sentence we are not iustified but by faith for also a man is not iustified by the woorkes of the lawe Some might reply after this maner Let vs put the case that though we be not wholy iustified by the woorkes of the law A popish and peeuish reply yet this meaneth not but that we may haue some part and portion of righteousnes therin It followeth then that wee are not altogeather saued by our Lord Iesus Christe but that this is a supply or an addition But Sainte Paule supposeth that which is true that for asmuche as GOD in forbidding to commit whoredome hath also forbidden to robbe to lie and to blaspheme and all the rest that he that faileth in one point is culpable and guiltie of the whole as S. Iames saith in the seconde Chapter Iames. 2.10 And the better to perceiue and vnderstād this we must come to the promises and to the threates of the lawe Concerning the promises Promises It is not said He that shal do some part of these things shall lyue in them Leuit. 18.5 Rom 10.5 but it is saide hee that shall doe these thinges God then requireth a sounde and full accomplishment of the lawe otherwise there is no righteousnesse And who is hee that fulfilleth the same Truely there hath not beene yet any such founde It followeth then that this promise is indeede of no force seeing that men faile in the performance of pointes put downe with the same Threates Now let vs come to the threates which shal be declared more largely here after but yet now we may in one worde see that which God pronoūceth Deu. 27.26 Galat. 3.10 Cursed be he that shall not perfourme all these things When he saith that we are cursed if wee accomplishe not all the whole lawe and doe not satisfie the least point or title and the vttermoste farthing as men say behold how Saint Paules argument is forcible and strong that is that there is no partiall righteousnesse as the Papists imagine and affirme because God will not haue his righteousnesse cut and hewen in peeces and morcels but declareth vnto vs that we are al debters and faultie because we faile and fall before him Marke then howe wee must come to our Lord Iesus christ And moreouer it is certaine that when a man shall take all that hee hath or is able to bring before GOD there is nothing in him but a curse All that man hath of himself is accursed before God For all that which the Papistes haue imagined and forged touching theyr freewyll theyr meritorious works or workes of supererrogation all that I say is nothyng else but vanitie and illusions of Satan So then in the first place wee cannot be iustified because we cannot haue of our selues so muche as one good thought And besides although God shoulde haue renued vs by
the apprehension of the grace of Christ Now there is also a quickening or a liuing death when we dye being confounded in our selues because God knoweth our iniquitie transgression and that we are scattered to bee in that life as it were condemned creatures And this is that that bringeth vs to life And this is that also which I haue saide heretofore that we shal neuer seeke after the grace and fauour of our Lord Iesus Christ tyll such tyme as we bee wounded with the iudgementes of God and that so deepely that we are not able to indure any longer neither knowe on which side to turne vs. We haue then yet nowe at the length the vnderstanding of this place that is that Saint Paule declareth Three especiall pointes of doctrine that our Lorde Iesus Christ placeth vs not in condemnation but that it is the lawe which doeth that and besides we learne that albeit we dye to the lawe when we are dead with Christ yet that notwithstanding we obteine a newe life and moreouer he declareth that this newe lyfe of ours is without our selues And in that hee fayeth In that that I nowe liue I liue not any more sayth hee my selfe but Iesus Christ liueth in me he setteth out and declareth this matter which wee ought wel to marke and hold fast for without this saying wee shall neuer purely and simply perceiue what this meaneth to bee iustified by or thorowe fayth For diuers haue deceyued them selues when they haue found these wordes that we are iustified by the doctrine of the lawe A double error for they meane when wee are iustified that our Lorde draweth vs out of the corruption in which we are and that hee reneweth vs by his spirite to the ende that we should serue him and also they declare that the good woorkes which the Christians doe are no more from the lawe but from them selues And so that indeede which seemeth to haue established and strengthened Sainct Paules doctrine doeth nothyng els but corrupt peruert and marre the same for they make this distinction A doltishe distinction that there are certayne woorkes of the lawe which are the workes that men doe of their free will and of their owne motion and accorde as where they suppose to merite and deserue And they say that men are not iustified by suche woorkes that is to say by morall woorkes and dueties as men call them but yet notwithstanding they woulde bee iustified by spirituall workes that is to say that we know that God guideth vs by his spirit But if it were so all Saint Pauls doctrine should be ouerthrowen let vs then hold fast the word which is here to be expounded that is that we liue not in our selues but in Iesus Christ that is to say that our saluation is without our selues Not that we haue not the assurance thereof in our selues for the spirite is a pledge vnto vs therof as S. Peter saith 2. Cor. 1.22 2. Cor. 5.5 Ephes 1.13.14 Rom. 8.16 we haue the seale of our adoptiō thorow the same spirite in as much as the certaintie of Gods grace is sealed vnto vs thereby And moreouer Iesus Christ dwelleth in vs who is also the matter of our saluatiō but the question is not in this place touching men what they can do wherfore let vs mark wel that the matter of our saluation is not in our selues but in Iesus Christ And that is the cause why Saint Paule sayth that wee liue not any more in our selues but in Christ A good difference betweene the hypocrites and the true faithfull for he maketh here an indirect comparison betweene the hypocrites who deceiue them selues in a vaine ouerweening of them selues and the faithfull who are altogether beaten downe and spoiled of all presumption for they that thinke they haue some dignitie and glorie and boast them selues in their merites or meritorious workes as they call them such are they that liue in them selues And why so they suppose to bring somewhat to God that may make them acceptable before him They goe not out of them selues I warraunt you A place full of great profit and comfort when they will warraunt them selues against the iudgement of God But the faithfull who are instructed to knowe what manner of men they are they condemne them selues and confesse that they are voide of all hope and trust as it were in them selues and beyng so famished and starued as it were they come to our Lorde Iesus Christ and knowe that the matter and substance of their saluation is in him Beholde then howe and after what sort wee liue no more in our selues but in Iesus Christ that is to say that we should know and confesse seeing that our Lorde Iesus Christ bringeth vs saluation that we must hold it of him alone and fetch it from none other And indeed if the death of Iesus Christ bee the satisfaction of our sinnes it followeth therevpon that we are debtters to God A most strong reason Now seeing that so it is beholde our owne righteousnes taken from vs and we spoiled of it I meane thereby the griefe and vexation that wee might conceiue by it To be short Marke these pointes well whosoeuer shall knowe and feele what is the good will of our Lorde Iesus Christ and wherefore he was sent vnto vs from God the Father and also the graces that he maketh vs partakers of by the Gospell suche a one assuredly shall knowe that his life is not in him selfe but rather that hee hath nothing in him indeed saue the matter of death and damnation Hereupon Saint Paul passeth further and sayth In that that I now liue in the flesh I liue in the faith of the sonne of God This is to ouerthrowe yet another replye that men might make for vpon that which hath bene handled A question a man might bring in and mooue a question thus what is this life you speake of and what is our saluation seeyng that we are poore miserable sinners compassed about with so many infirmities yea and that wee liue in the fleshe that is to say wee are in this worlde with bruite beastes and are nourished and susteined with corruptible foode and yet you saye still our lyfe is in Christ An answere to the question Ephes 2.6 Sainct Paule handleth this in an other place when he sayth that we are alreadie set in heauen and that wee are entred into the possession of that inheritance which is promised vs. And yet it seemeth to some that all this shoulde bee but forged and deceipt Marke then how vnder the shadow and colour that we are nowe farre remoued from God wee are polluted and defiled as Saint Peter also speaketh thereof ◠Pet. 3.1.2 It should seeme that this should be nothing but shadowes of that which is set out vnto vs in the Gospell to wit that our lyfe is in Iesus Christ and that we are partakers of all his graces
the furnace or concupiscences lusts are the walles and the Diuell kindleth them And wherefore is it that our Lorde Iesus Christe teacheth vs to pray on this fashion to God his father Leade vs not intoo temptation This altogether gainesayeth his righteousnesse True it is that at the first shewe this maner of speache seemeth harde but wee muste come too Gods secrete iudgements Gods secrete iudgements must be reuerenced which to bee short and to conclude we must adore and reuerence seeyng we can not atteyne to a full and perfect knowledge thereof for this is sufficient that we knowe in part that which belongeth to our saluation and that God reserue with him selfe the rest vntyll the last day wherein wee shal beholde him face to face 1. Cor. 13.12 Nowe we see howe God keepeth his faithfull people and euery one feeleth the same by his owne experience And wherefore is it that we stande vpright against the deuill and his assaultes It is because that we are vpholden by God for our victorie commeth from thence as I haue already saide Beholde then it is God that preserueth vs from the deuils temptations And on the other side How whom God leadeth into temptation he leadeth them into temptation whome hee hath reiected and whom he will not receiue or take into his protection and sauegard And this is the reason also Exod. 9.12 Rom. 9.18 wherefore it is often saide that God hardeneth a peruerse frowarde and obstinate harte At the first blushe and appearaunce these matters seeme straunge And also there are at this day varlets and fantasticall men who blaspheme when suche thinges are spoken and would that all this were blotted out of the holy scripture vexe them selues when we reade that God blindeth men after that he seeth that they are hardened And is it so yea indeede but that is attributed to God as to a iust Iudge As if a Iudge sit in his seate and say A familiar and plaine example Tomorowe I will cause a whoremonger to bee punished if hee amende not and yet notwithstandyng hee letteth hym goe on forewarde in his vilainie If a Iudge say so what reason is there agaynst it So then wee see that there is good reason that God stryke them with blindnes that are reprobate and reiected from him wherefore let vs not any longer thynke this petition straunge which we make to witte that God leade vs not into temptation It is true that at the first showe this goeth beyonde our capacitie and reason as I haue alreadie sayde but wee must come thus farre that Gods iudgements are bottomelesse depthes and so that God leadeth into temptatiō those whom it pleaseth him Rom. 11.33 And after what sort doth he performe this not onely because that euill proceedeth from vs but also because he condemneth them whom he hath forsaken and reiecteth them that they may be ouercome of all temptations He deliuereth them to Satan as the hangman appointed to put them to death and the executor of his iustice Euen as a Iudge hauyng pronounced his sentence against an euill doer wil deliuer him afterwards into the handes of the executioner So doeth God deale in this behalfe Behold then howe hee leadeth into temptation those that are not of the number of his children and whom hee hath not in hys guiding and gouernment And therefore let vs marke that if it pleased God to vse rigor against vs it is certaine that after hee hath taken his power from vs hee should not onely leaue vs for suche as we are but hee shoulde deliuer vs into the hands and power of Satan As it is said that he will sende strength of errour and strong delusion That word is very meet to be weighed 2. Thes 2.11 for Saint Paul saith not that he will onely giue vs ouer to the deuill that hee may abuse and deceiue vs but he sayth that he wyll sende strength of errour insomuch that he shal be able to execute his pleasure in vs by his errours and illusions so that wee shall be as it were bruite beastes The corruption of mans nature the beginning of euill And after that wee shal be so blinded in our vnderstandings he wyll drawe vs to vnruly and disordered passions and make vs doe this and that yea we shall runne after it and that so farre as wee shal be cast downe headlong And howe doeth he this It is true that the beginnyng heereof commeth from the corruption of our nature which wee bryng with vs from our mothers wombe And then there is the deuill who kindleth the fire of our lustes but whatsoeuer it be yet so it falleth out that God woorketh withall How God worketh in the deed of sinne and yet no sinne to be imputed to him not that sinne or euill should any maner of way be imputed vnto him but because that by his incomprehensible iudgements he is able to blinde these men that are not of the number of his people and of his Church and therefore it must needs be that such men shold be vnder the tyranny of the deuill that he possesse them and pull them euery way on euery side and in euery place where hee shall thinke good him selfe Now we demaund further yet The Minister What meaneth this clause which foloweth For thine is the kingdome and the power and the glorie for euer and euer The Childe To put vs againe in remembrance that our praiers be rather grounded vpon God and vpon his almightie power goodnes than vpon our selues who indeed are not woorthie to open our mouthes to call vpon him And also to teach vs to conclude and shutte vp all our prayers in the praysing of his power and goodnes The Minister When wee haue prayed vnto God that he leade vs not into temptation the meane and way is added as I haue already touched that is that he deliuer vs from euill or from the euill one For as we haue alledged out of the eight Chapter of the Gospell of Iesus Christ accordyng to Saint Iohn Iohn 8.44 if hee deliuered vs not we should alwayes remaine in this miserable bondage of his Nowe this hath beene declared in the first place that our Lorde Iesus Christ hath acquyted and discharged vs before God his father and next Rom. 5.15 Rom. 6.3.4 that he died saith Saint Paul to the end that wee might liue that hee was buryed and rose againe to the ende that wee might folowe him to the graue that is in the death of sinne in vs lastly in a better lyfe than heretofore wee haue lead But it behoueth vs daily and deepely to thinke vpon this lesson and that our Lorde Iesus Christ make vs feele the fruite of his death and resurrection Our redemption must be continuall and that hee continue to redeeme vs still to wyt out of the power of sinne and Satan Nowe when wee make this prayer wee say for conclusion for thine
this worde nature importeth not the common creation of all men for the Iewes came from Adam and descended from Noah also after the flood So that there was in that respect a common nature betwene the Iewes the gētiles Moreouer it is certayne that in Adam all both Iewes and Gentyles are accursed corrupted Psalm 51.5 was not Dauid a Iewe and yet notwithstanding hee confesseth that from his mothers wombe he was a sinner and cōceiued in iniquitie Wherfore when S. Paul speaketh thus of the Iewes sheweth that they are Iewes by nature hee meaneth that they are not peruerse and corrupted not considering them There is a double nature in men Ephe. 2.3 as descending from Adams lyne or race but as comming frō Abrahams race Wherefore to make a short resolution there is a double nature The first is common to all the second is speciall or particular For when S. Paule saith in another place to the Ephesians that wee are by nature the children of wrath then hee doeth indifferently comprehende and meane aswell the Iewes as the Gentyles Behold then that aswel Abrahās race as others are subiecte to Gods vengeance and that of nature as S. Paule sayth Rom 11.16 21 But in the xi Chapter to the Romans he saith that the Iewes are the natural braunches of the holy roote or stock when he saith naturall branches of a holy roote it is a speciall priuiledge that God gaue to that race of Abraham whē he adopted and receiued the same to him selfe And why so For God hath not only declared that he wyll bee the people of Israels Sauiour but a Sauiour of all that Line or Stocke And thus much concerning this woorde Also this worde sinners is not there to bee taken as wee commonly vnderstand it What the Apostle meaneth by this woorde sinners Iohn 9.31 but it signifieth in this place prophane persons and such as are altogeather defiled before God as when it is sayde that hee heareth not sinners and yet we know indeede that he heareth them And indeede the doctrine that our Lord Iesus Christ hath taught vs must needes be inuiolable and it behoueth vs to haue our mouthes wyde open to confesse our sinnes whatsoeuer come of it for otherwyse wee shoulde be lyars as S. Iohn saith in his Canonical Epistle to wit Iohn 1.8.10 that if we confes not that we are sinners the trueth is not in vs yea and it is of necessitie required that God couer our sinnes So then sinnes is often times taken for a Prophane man and one that is reiected of GOD as also in this place But nowe let vs come to that which Saint Paul saith we are Iewes by nature Deu. 32.8.9 wee haue a special priuilege for in asmuch as GOD hath chosen the rase of Abraham beholde howe wee are placed in a degree of honour God could haue doone this to all the worlde but as it is sayde in Moyses song God cast his worde to separate his owne inheritance from other nations And this is it that S. Paule meaneth in this place to wit that the Iewes had a certain special dignitie and were not of that common sorte or order that the Gentiles were who abode in theyr first nature and were as it were reiected and accursed This distinction is more plainely set out in the thirde Chapter of the Apostle Sainte Paules Epistle to the Romans For after that he hath declared that all were condemned before God and that there is neither Gentile nor Iew but he ought to confesse that he demaundeth this question Rom. 3.12 Shall not the Iewe then haue somewhat more preferment yes they shal saith he for God hath declared himself to thē They haue the law that seruice which was appointed them they had also his promyses Behold great honours that God bestowed vpon thē when he declared vnto them that they were his purchased people his inheritaunce and as it were Al both Iewes and Gentiles haue neede of Gods grace his treasure that they were vnto him a priestly kingdom and that he established his seruice in the middest of them Mark how the Iewes had great preheminence aboue the Gentiles are they more excellent for that He addeth afterwardes No. For if we shold be al examined ther shoulde not be one alone amongst vs that shoulde be founde iust before God Behold then how they are condemned with the Gētiles all are deepely plūged in the curse We see then how the Iewes are not polluted and prophaned as the Gentiles are And by what meanes is this By the grace of God This is without the men yet they haue all one the self same beginning besides they are al corrupted in their persons because that they are sinners both the one the other But whatsoeuer it be Paul declareth in this place that if there bee any that ought to bee partakers of this benefite of Gods mercy that they are the Iewes And why so He sayth in another place that is Ephesians 2.17 Ephesians the seconde Chapter that they were nigh to God the Gentiles far of from him When he speketh of our Lord Iesus Christ hee saith that hee came and preached reconciliation that wee mighte haue accesse vntoo the father and this sayth he was published aswell too them that were nigh as to them that were a far of He sayth that the Gentiles were far of because God had abandoned forsaken them as it were for a whyle Beholde then the Iewes who were nigh None can com to God but thorowe the grace of Iesus christ yet had not accesse to God through the lawe but through the grace of Iesus Christe published by the doctrine of the Gospell Wherfore we must knowe that the workes of the lawe are debated For to the Iewes it is that God spok and yet the Iewes haue not their saluation therin And what Shal the Gentiles to whom God spake not and who had no promise shall they I saye haue theyr refuge and recourse to the lawe We see then Saint Paules purpose which is to shewe that none can bee iustified but by faith Hee vseth in this place these wordes to iustifie the fayth of our Lorde Iesus Christ and the makers of the lawe we must inlarge these pointes before we can comprehend and perceiue Sainct Paules purpose and the substance of that which he speaketh This worde to iustifie What the word iustifie importeth signifieth as much as to be absolued before God It is true that if we would heape vp all the testimonies of the scripture seruing for this purpose it could neuer at al or hardly be one and besides we coulde not dispatch the whole matter at this tyme. It is true that for this present tyme if it be possible wee will take and alledge two places onely to shewe and set foorth that which we haue saide Saint Paul speaking in the eight Chapter of his Epistle to the Romanes
What Rom. 8.33 may not wee stande before God saieth hee seeing hee iustifieth vs and who is it then that shall condemne vs Certaine it is that in that place this word to iustifie importeth not that God maketh vs iust but this it is that he receiueth vs to mercy and in pardoning vs our sinnes hee holdeth vs and accompteth vs as iust albeit that we be not so indeede The comparison sette against it declareth the same God iustifieth vs who is it that shal condemne vs If these two wordes be well weighed to iustifie must needes bee contrarie to condemne and that is then to absolue So to be iustified before God that is the absolutioÌ„ or losing that he giueth vs when it pleaseth him to receiue vs to mercie as is declared vnto vs in the Romanes Rom. 3.28 Rom. 4.5.6 where Saint Paul alledgeth this place out of the two and thirtie Psalme Blessed is the man whose iniquities are pardoned and whose sinnes are couered hee saieth there that wee are iustified without the woorkes of the lawe And why so because our sinnes are pardoned vs that through Gods free goodnes The other place is declared in the thirtenth Chapter of the Actes Acts. 13.38.39 to wit that we can not be iustified by the workes of the lawe but by the grace of our Lorde Iesus Christ The Gentiles then are iustified and after what sort From all thinges froÌ„ which the lawe of Moses could not iustifie them that is to say coulde not absolue theÌ„ For Moses lawe had many markes signes to testifie their reconciliation to GOD. The ceremonies of the law could not iustifie There was washinges sprincklings satisfactions and all the rest But all this was not or serued not to iustifie that is to say to acquite and discharge men in such sort that they should bee accompted iust So when in this place it is said that the Iewes founde not any thing in the lawe whereby they might be iustified he meaneth by iustified obteinyng of grace and fauor before God in summe approbation and allowance before him And thus muche concerning one worde What is ment by the faith of our Lord Iesus Christ Nowe the faith of our Lord Iesus Christ is not that whereby Iesus Christ belieued but that by which we belieue in him And howe doe wee belieue in our Lorde Iesus Christ that is in receiuing and applying him such a one vnto our selues as he hath beene sent vnto vs from God his father But he hath sent him 1. Cor. 1.30 as sayth Saint Paul to be our righteousnes our wisdome and satisfaction When then we shall receiue our Lorde Iesus Christ for our righteousnes beholde howe the faith that wee haue in him iustifieth vs. And howe is hee our righteousnes hee declareth it in an other place in the second Epistle of the Corinthians 2. Cor. 5.21 where he saith that hee that knewe not what sinne ment that is to say was pure and innocent from it was made as sinne for vs to the ende that wee might bee iustified in him Marke then what this speach the fayth of our Lord Iesus Christ importeth We ought to come to Christ because he alone hath all thinges in him that we neede that is to say the assuraunce that wee haue through the fayth that we are reconciled to God his father and that wee finde in our Lorde Iesus Christ euery thing that we haue neede of to bee short that God iustifieth vs without our selues in that satisfaction and recompence which hee findeth in the sacrifice of his deare sonnes death and passion And thus farre concerning this worde There remaineth yet this worde workes of the lawe whereby some haue vnderstood barely the ceremonies as Circumcision the washings the sacrifices the sprinkeling of beastâ—â— bloud and suche like thinges And there is some shewe thereof at the first sight because that the founteine of this question which Sainct Paul handleth proceeded from this These wordes workes of the lawe conteine not onely the ceremonies but all that God commandeth in the law that the Iewes would be circumcised and obserue the ceremonies of the lawe Wherefore it should seeme by this that the workes of the lawe were nothing els but the ceremonies thereof But they import as wee shall see in a more large declaration thereof somewhat more to wit that vnder that speach is comprehended all that which God hath commaunded True it is that the first occasion which Sainct Paul had to enter into disputation and question about the matter was to set out the abuses which were in these outwarde thinges Pilgrimages feastes obseruatioÌ„ of dayes c. wicked in a double respect as at this day wherein wee are at controuersie with the Papistes touching pilgrimages feastes the obseruation of certaine dayes c. Wee doe not onely handle this question and point whither that these three things such lyke be commaunded of God yea or no but we come somewhat further and say that this is not onely not to serue God but that it is blasphemie to say so Wee see then that when men will speake of some ceremonie or some superstitious obseruation they shall come to the generall rule because they are thinges ioyned together yea thinges that can not be sundered So much also is there to be saide concerning the woorkes of the lawe For when the Iewes would that men should obserue Circumcision and that it shoulde continually abyde whole and sound that proceeded from an errour for they supposed that Circumcision was Gods seruice and that it was a meritorious woorke to bee iustified by and it is likely that they helde so muche also concerning all the rest But that is contrarie to trueth for Circumcision was a testimony of the grace of God Rom. 4.11 and a signe of faith as Saint Paul speaketh thereof in the fourth of the Romanes Beholde then how the Iewes were turned verie farre from the true institution of God when they attributed suche an vse to the ceremonies of the lawe And this is the cause also why Saint Paule stayeth so muche vpon this worde Two sortes of Papists or rather two iudgements in Papists touching merites And moreouer it is not without cause that hee standeth also vpon the word promise For the Papistes themselues confesse indeed that they merite nothing but by reason and in the strength of the promise When they say that they deserue heauen through Gods grace they meane thereby that they are not able to doe all but yet sundrie tymes you shal haue them speake thus proudly that they merite or deserue the whole They say that it is not by their works in their own nature but that God hath framed first such a preparation or dispositioÌ„ in them and so there is nothing touching faith and yet behold wherfore S. Paule addeth this word faith because they establish and erect of workes and Gods promises their owne merites Gods promises
his spirite and albeit wee shoulde desire too obey him yet so it is that as wee trauaile in our iourney and way wee shall stumble much and take many falles 2. Cor. 3.5 yea there wyll bee many crosse wayes in suche sorte that wee shall continually fayle and faulte in our dueties Seeing then it is so we must not put our confidence and truste in the woorkes of the lawe neither in all that which is conteined therein And behold howe wee shall haue the perfecte accomplishment of all righteousnesse in the grace and fauour of our Lorde Iesus and marke withall Perfection and fulnesse of righteousnesse is to be founde in Christ onely how we ought to vnderstande this sentence Nowe thereupon Sainte Paule maketh an obiection because that this doctrine hath alwayes been subiect to many slaunders and blasphemies For the Diuel seeketh nothing more thā to blinde to make bs beleeue that wee are able to purchase and get eternall life through our merites And beholde wherefore it is when men preach there is nothing but the free goodnesse of God that saueth vs that there are so many replies made The reason is because it is cōtrary to our fleshly vnderstāding and reason Mans nature excellently painted out for wee are alwayes in cumbred with vayne fantasies and indeede puffed vp with presumption and pride and bring both that and many other faultes from our mothers wombe with vs so that it is very harde vtterly to roote it out of our hearts We cannot then be perswaded that our saluation consisteth altogeather in the mercy of God and indeede there was neuer yet anye of the Philosophers that knewe it The Gentiles verily and Pagans did vnderstande that they were all sinners that they had neede of some remedy therfore They had theyr Sacrifices their washinges and perfumes as also had the Iewes But what They also staied thē selues vpon their merites Beholde then why S. Paul now bringeth this question and saith If we also that is to say the Iewes For this woorde also weigheth much in this place as if he shoulde saye not onely the Gentiles are knowne to be sinners and theyr iniquitie is layd open But also euen we who are the elect and chosen people of God who hath the promise of adoption who haue this dignitie more than all the worlde hath that God acknowledgeth vs for his inheritaunce wee I say are so much the greater sinners by howe much we beleeue in Iesus Christ But he speketh this in the person of these mē All Expositers are not by and by to be admitted that were not able to vnderstande this doctrine neyther yet woulde quietly receiue it It is true that this place is otherwise expounded by some others but there is neither salt nor sauour in it and that is the cause why I busie not my selfe there in They suppose that S. Paul ment to say thus much Mens mouths accustomed to wicked speaches that if we be foūd sinners when we beleue in Iesus Christ it followeth thereon that Iesus Christe hath not brought righteousnesse too vs but this is far from the purpose as wee may easily perceiue by the answere adioyned To be short Saint Paule meaneth too abate and beate downe in this place that blasphemie which was then in many mens mouthes that is to saye that our Lorde Iesus Christe shoulde be the authour of sinne yf that the Iewes themselues shoulde be founde sinners when they beleeue in him For when the Iewes trusted in their Ceremonies and satisfactions of the lawe they supposed indeede that they were discharged before God and did sanctifie themselues As wee see also that Isaiah attributeth that vnto hypocrites to boast themselues in suche sorte to be holy that they supposed al other to be prophane polluted and filthy people in respecte of themselues Beholde then this foolishe presumption wherewith the Iewes were as a man woulde say made drunke to wit Some suppose them selues in good state whē they are very euill that in not comming at all too our Lorde Iesus Christ they thought that they were pure and cleane from al sinne But when they come too beleeue in our Lorde Iesus Christ then they vncloth themselues and spoyle them selues of all regarde of that whiche they thought indeede to belong vnto them as good and profitable For they are cast downe in them selues and theyr iniquitie was made manifest which before was hid and secrete So that it seemeth that this promise of our Lorde Iesus Christe should be vaine that hee shoulde bee the author of sinne But Saint Paul aunswereth Be it neuer so detesting as it were such a blasphemie as he hath begunne to speake But before we come to aunsweare this argument that wee may well absolue it wee must declare that this is repugnant and contrary too all the doctrine of the Gospell For what is that The summe of the Gospell which is preached vnto vs thereby but this that wee may in full trust appeare before God to call vpon him and to bee hearde of him And this is wrought by the meane of Christes righteousnesse It followeth then that the doctrine of the Gospell sheweth vs howe wee are iustified before God Iohn 10.9.10 so far of is it that it establisheth sin And as it is said that when the holy Ghoste shall come it shall not be onely to reprooue the world of sinne but of righteousnesse also to the end that we should not seeke it in any but in him in whō it is that is to say our Lord Iesus Christ Wherfore this solution is general when S. Paule sayth that if hee builde that which he hath destroyed he shal be a transgressour that is to say he shall do against nature But afterwardes hee commeth somwhat more nigh to the matter shewyng that it cannot so be and that it is a false obiection For I am saith he dead vnto the law through faith and am raised vp with Iesus Christe to liue with God He sheweth heere that when they that supposed for a season that they were iust bewrayed them selues to bee sinners and were conuicted thereof and that their iniquitie in suche sort appeareth that they remaine ashamed True fight of sin and vnfeigned humblinge for the same proceedeth not properly from Christ but frō the law to the end they might bee truely humbled and cast downe that this proceedeth not from Iesus Christe but rather from the ministery of the law Nowe true it is that Saint Paule is in this place briefe and short and this shortnesse maye happily make him seeme darke But wee maye take that which is more fully declared in the vii Chapter to the Romans and make it to stande vs in steede of a key for the opening and vnderstanding of this place There Saint Paule demaundeth whether the law bee the cause of sinne No Rom. 7.7.12 sayth hee and reiecteth it as a blasphemie The lawe is good iuste and holy But this
so by consequent of his righteousnes Nowe Saint Paul sheweth that this temporall lyfe hindereth not but that we may alwayes lyue that is to say may alwayes haue full assurance in our Lorde Iesus Christ And why so He bringeth vs here the worde of fayth which is a word verie worthie to be well weighed for he meaneth and sheweth by the worde fayth in this place that selfe same thing which is described and set out at large vnto vs in the Epistle to the Hebrewes where it is sayde Hebr. 11.1 that fayth is the euidence of things that are not seene and the substance or ground of thinges that appeare not and yet are hoped for Wherfore seeing that faith respecteth that which is inuisible cannot be seene let vs not dismaie our selues or wonder at this that we liue in death and that we are in heauen be citizens of the kingdō of God although we should dwel in this world shold walk creepe vpō the earth with bruit beasts And this also is that which S. Paule speaketh wel of Rom. 8.24 in the eight of the Romās for that which he speaketh there of hope may also be vnderstoode that rightly of faith because they are things that cannot bee sundred for hee sayeth that we hope not for those thinges which we see for I ought not to hope for that which I holde in my hand and haue in possession because that I beholde see and enioy the same but I hope for that which is helde from me Wherefore our saluation must needes be hidde otherwise wee should haue neither fayth nor hope Our mortalitie and weake state here hindereth vs not from the enioying and possessing of eternal life which is also declared vnto vs in this place Albeit then that we be in the fleshe that is to say that we haue a mortall lyfe subiect to so many infirmities as nothing more can be yea such a lyfe as is but a shadowe which passeth into smoke yet for all that wee cease not to haue an abiding and eternall life which is grounded setled on Gods righteousnes and therefore it behooueth vs to repaire to fayth that is to say to that apprehension or taking holde which we haue Gods word reuealeth matters beyond the reach of our reason of thinges which appeare not and to that certeintie and sight that wee haue of thinges which are not seene for we beholde in the worde of GOD as it were in a glasse that which is hyd from our witte and can not be atteined vnto by our vnderstanding Behold then how this place of Saint Paul must be vnderstood Nowe presently hee addeth who hath loued me and giuen him selfe for me Here Saint Paul yet better declareth and more fully howe it is that we liue by fayth and out of our selues that is because Iesus Christ our Lorde hath giuen him selfe for vs. Nowe by this worde he bringeth vs backe to the death and passion of our Lorde Iesus Christ Our prayers are not profitable tyll we bee washed in Christes blood from our transgressions wherof he concludeth that when we will call vpon God and present our selues before him we must be plunged as it were ouer head and eares in the bloud of our Lord Iesus Christ that wee may be washed from our spottes and that we must fetch from thence our cleansing that wee may be absolued and losed from the condemnation wherein we are And as he saith that our Lorde Iesus Christ gaue him selfe for him so he declareth the cause for he commeth to his founteine of the free loue of God Iohn 3.16 Rom. 8.32 Rom. 5.6.7.8.9.10 True it is that in other places this loue is ascribed to the father as God hath not spared his sonne yet that hindereth not but that Iesus Christ loueth vs also as it is saide in the eight Chapter of the Epistle to the Romans Marke then what we haue to learne and beare away when it is sayd that our lyfe is out of our selues that is that we shall finde the matter of life in Iesus Christ who hath suffered to the ende that wee might bee discharged before him And after wee haue knowen this Christes free loue the fountaine of all goodnes to vs ward to wyt that the satisfaction which our Lorde Iesus Christ hath made is our righteousnes we must come also to the fountaine from whence all proceedeth that is to say to that free loue of his in as muche as hee hath loued vs. And yet further this was not done because he was moued thertoo by any thing that hee knewe to be in vs but it was his onely mercy by which we haue beene redeemed yea it behooueth vs to be in suche sort voide of all righteousnes in our selues that we must not so much as presume or thinke that hee had respect to our persons or that he found so much as one droppe of goodnes in it Not one drop of goodnes in man till Christ bestow it vpon him Behold howe we are made partakers of the bloud of our Lorde Iesus Christ I perceiue that I haue alreadie ben ouer long but I wil go no further And because this place deserueth to be better handled I will pray my brethren to speake thereof euery one of them that which hee shall know to be meet for the edification of the Church An effectuall prayer for increase of knowledge and true feeling of our own wretchednes and misery Now we wil thāk this our good God for the knowledge which hee hath giuen vs of his holie word praying him that he would more and more increase vs in it and make vs profit in this doctrine and that we may be taught in such sort to be cast down that we may not onely confesse that wee are poore faultie persons before him and that wee bring nothyng but condemnation with vs but that wee may also learne to detest and hate our sinnes and to be in such sort afraid of his iudgement that being paste hope in our selues wee may confesse that earnestly the miseries corruptions that are in vs to the end we may imbrace our Lord Iesus Christ altogether sticke fast vnto him not to mingle our filthines with his puritie holines but that we may know that he is the roote Christ the roote and fountaine of all righteousnes the fountaine of all righteousnes that there is in him suche perfection as nothing can bee sayde against it neither added thereto And that with all we may beat back ouerthrow the false opinions of these The holy Ghost knitteth Christ and his people together that slaunder the Gospell in such sort that we may approoue to our selues and shewe foorth to others that we are vnited and knitte to our Lorde Iesus Christ by his spirite and that wee may more and more profite and proceede in his feare vntyll such tyme as wee haue well learned to
renounce our selues bee brought into the right and good way that we may at the length be made partakers of the heauenly grace Prayer for the inlightening of the ignorant which is purchased for vs thorow Iesus Christ our Lord. Also that it wold please this good God to shewe the same grace to all these which are yet far sundred from this foode and pasture of lyfe to the ende that they may with vs glorifie his name and sing foorth his praises That he would cast his eye and looke vpon the troubles which are at this day in the poore kingdome of Fraunce that it would please him to redresse the same in such sort that we may knowe and feele that he worketh therin by his inestimable power and that he would restore and set vp these things that are nowe broken downe and to declare by effect that it belongeth to him to gather together the dissipations and scatteringes which are in his Church and to restore that which hath beene altogeather paste hope and that by that meanes wee may haue matter and occasion to yeelde him perpetuall thankes therefore in the name of our Lord Iesus Christe An exposition of that part of the Catechisme which is appointed for the three and fortieth Sunday WEe haue nowe to expounde and open the last petition The summe of fourth and fifth petitions that is cōteyned in that praier which our Lorde Iesus Christe hath geuen and taught vs. Heretofore it hath beene declared howe and after what sort we ought to pray for all that which concerneth this our life And besides because forgeuenesse of sinnes is the key that openeth to vs and giueth vs entraunce when wee are to come vnto him that wee ought to aske pardon of him to call vpon him which petition also hath beene opened But nowe it remayneth that God in pardoning vs our sinnes do keep vs also in time to come for these 2. petitions are not diuided as thinges contrary one of them from an other because that in asking pardon and forgeuenes of God we do it for the faults that we haue committed against him Gods mercy is a cloake for our mischief sin for we must not vnder the shadowe of Gods mercy take an occasion to do euill nor yet take libertie vnder that colour to dispense with our selues and too continue alwayes in our wretchednesse and sinne but when euery one of vs shall loke into him self and shall finde him selfe to bee culpable and blame worthy before God it behooueth vs then to sigh and mourne and to aske pardon and forgeuenesse Nowe when God hath so receiued vs into fauour and buried our faultes yet this we are to do to pray him in time to come to restraine vs and keepe vs from euil that wee may bee wholy strengthened by his power The summe of the sixth and last petition to the ende that we fall not anye more And this is that which we haue nowe to intreate of The Minister Now we demaunde what followeth The Childe Leade vs not into temptation but deliuer vs from euill The Minister Doe you make but one petition or request of this The Childe No for the seconde part or member is but an exposition of the first The Minister What is the substaunce and meaning of this petition The Childe Wee desire that God leaue vs not to our selues to fall into wickednesse neither suffer vs to be ouercome of the Diuel and the wicked lustes of our owne flesh which continually fight against vs but that he wold geue vs power to withstand them holding vs vp with his hande and keeping vs alwayes in his sauegard that he might protect defend and guide vs. The Minister Forgeuenes of sins past should not make vs carelesse in time to come As I haue alreadie saide after that wee haue cried and sighed for our sinnes and obteined mercy for our fourmer iniquities and transgressions past and that we know that God hath forgotten them calleth not them any more to account wee must then respecte and consider the time too come For wee knowe that wee may fall euery minute of an houre consideryng the frailtie and weakenesse which is in vs. Behold thē a petition which is worthie to be esteemed Some therehaue bin heretofore that would diuide it in to two thus Lead vs not into temptation One But deliuer vs from euill an other But this is vnaduisedly doone The meaninge of this Lead vs not into temptation For in saying But deliuer vs we meane more fully to expresse that which wee had already declared before Wee pray then in the first place that GOD woulde not leade vs into temptation And what is the meaning thereof That wee bee not vanquished and ouercome of temptation And what remedy haue we for that that is that God shoulde bee with vs therein too mainteine vpholde and warraunte vs For if he should not mainteine vs all were doone with vs and we should be poore comfortlesse hopelesse creatures So then this is but singly one request or demaunde consisting of these two partes that be therein conteined Nowe we demaunde what is the substaunce and meaning thereof the aunswere is that God would not suffer vs to fall into wickednesse Mans weakenesse and his infinite assaultes ought to prouoke him to earnest and hartye prayer and inconuenience And so wee confesse that wee should not knowe howe to goe forwarde one step wtout fallyng and that euen as there are infinite temptations that doe assault vs so wee shoulde be vanquished and ouercome at euery stroke vnlesse God had pitie of vs and strengthened vs. Nowe that wee may the better perceiue and vnderstande this wee muste knowe that it behooueth vs to requeste of God that hee suffer vs not to bee surprised and ouertaken of the Diuell and of our owne fleshly lustes Beholde the Diuell who is our enimie hee ceasseth not to make war against vs as it shal by and by be declared more largely and fully A fit similitude to set out mans frailty and Satans strength We are not able to resist him it is as if a flee woulde take vpon him too fight with a Lion yea we are lesse than a flee in comparison and respecte of the Diuell For what are wee What are our weapons and armour and what is the strength and power that wee haue Nowe hee is the prince of the worlde Iohn 16.11 and so by consequent ruleth aboue vs so that wee shoulde bee his pray were it not that God doeth mainteine and warraunt vs. And besides that there are the lusts of our flesh which fight against vs wee neede not to goe very farre too seeke our enimies they are within already the Citie is taken as men say So that you may see that we haue very great neede to come vnto God and to pray him that he woulde not suffer vs to be vanquished and ouercome of temptation For if wee were not strengthened
¶ Three Propositions or Speeches which that excellent man M. Iohn Caluin one of the Pastors of the Church of God in Geneua had there To which also is added an exposition vpon that parte of the Catechisme which is appointed for the three and fortieth Sunday in number Translated into Englishe by T. VV. Imprinted at London for George Bishop 1580. To the right worshipfull Syr Richard Knightley Knight and the Right Honourable the Ladie Elizabeth his wyfe T. W. wisheth all growth in goodnes with constancie and continuance in the truth of God for euer and euer thorowe Christ our Lorde WHEN I Ryght woorshipfull and Honorable enter into a deepe cōsideratiō not onely of myne owne particular grieuous offences but also of the generall sinnes transgressions of the whole lande continually committed against God and good men I am wonderfully cast downe in my selfe and ouerwhelmed as it were with heauinesse for those great iudgementes that by the reason of these our iniquities wee haue as it were with gable ropes pulled from God against our owne soules But when I throughly weigh what slender meanes are vsed to bring men too God and vnfeigned repentaunce frō their former euill wayes that so the plagues hanging ouer our heades may be vtterly remooued from vs and our countrey or at the least so lessened that we be not swalowed vp of the same I am almost as a man altogeather past hope that wee can bee set free or deliuered from those iudgementes and punishmentes which the Lorde by manyfest signes and tokens from heauen and by continuall threatnings and outcries of his faithfull ministers hath nowe a long time denoūced against this proud and thanklesse generation For what between idle and Idoll ministers on the one side blind wilfull and superstitious people on the other side iniquitie is grown to so great a height that as men make little or no conscience at all of committing sinne so they seeme to be sunk deepe in their rebellion and are growne as a man woulde say senselesse of their trāsgressions insomuch that men can hardly tell what to pronounce vnlesse they shoulde say thus that by our deedes wee alow that which by woordes in popery we doe iustly condemne to wit that blindnesse and ignorance is the mother of deuotion Is it not both straunge and pitifull and yet in my perswasion I take it to bee for the most parte very true that after twenty yeeres publique preaching professing of the Gospel vnder our gracious Soueraignes raigne the people are verie litle or no whit at all edified in the knowledge of fayth lesse builded vp if lesse can bee in the fruites of obedience and holy life Not that I deny the Gospell to haue taken good roote in sundrye mens hartes but this I meane that that number is very smal yea euen as it were a cottage in a vineyarde or lyke a Lodge in a Gardeyne of Cucumbers or like a besieged Citie Isaiah 1.8 If any man would doubt of the trueth of this the matter it self is more manifest than that it needeth to bee prooued for if a man woulde but make his eyes and his eares witnesses as it were of this matter howe can he pretend ignorance Who passeth thorowe any place of the lande that beholdeth not heareth not generally and in the greatest number pestilent pride mischieuous murthers wicked whoredomes open othes beastly blasphemies against God commō contempt of magistracie and all goodnes besides a thousād such like abominations So that a man may perceiue not a window onely but a wyde wicket or barne doore rather set open to all maner of licentiousnes and naughtie behauiour And surely if these faultes were in the meanest onely they were very grieuous before God and man but what are they then when the handes of the greater mē be the chiefest in these iniquities Be it farre from vs to be Stoickes who thought all sinnes equall Christians shoulde know and the rather because the Lorde also hath reuealed the same in his worde that some sinnes bee more grieuous than other some are in his sight yea that one and the self same sinne is verie much aggrauated made more heynous euē in respect of the circumstaunces as tyme place person manner of doing c. And what I pray you is the cause of this so great disorder and licentiousnes Is not ignorāce and negligence in Priestes as they call them and people the mother and nurse of all these and such like wickednesses If wee might thorowe Gods especiall blessing once haue the pointes and principles of Christian religion diligently and purely propounded and the matter of maners sensibly and sincerely set foorth and by the meanes of our Magistrates Gods own discipline for the better fructifiyng of his worde allowed of and established amongst vs our posteritie we should no doubt see not onely these grosse iniquities vtterly banished but also the very inticemēts prouocatiōs to euil quite and cleane remooued but till then wee may not looke for any better fruites than these that we haue already reaped and rehearsed True it is that God can bring light out of darknesse and make his glory shine forth in our shameful falles but none ought therefore to loue darknesse nay wee muste haue no fellowship with the vnfruitfull works of darknsse Ephesia 5. 11. but reprooue them rather or delight in sin Heb. 3.13 but rather take heede that our heartes be not hardened through the deceitfulnes thereof If any will offende that grace may aboūd Rom. 6.1 Luke 12.47 their condemnatiō is iuste and he that knoweth his maisters wil doth it not shall bee beaten with many stripes He that cānot lie hath spokē this therfore no reason at al why we shold doubt of it and he that doth what pleseth him both in heauen in earth wil in time perfourme it without speed in an vnfeigned repentance vppon vs all both hygh and lowe which also should hasten our turning Amos. 6.3 Wee see then that we haue no cause at al to dally and delaie and to put the euill day farre from vs as the wicked do Rom. 2.4 but rather while the Lord in long suffring forbeareth vs calling vs to amendement by his fatherly visitations that euerie one of vs should in time thinke of and vse all the meanes of our earnest and hartie conuersion vnto him Hebr. 3.13 and while it is called to day reuerently hearkē vnto his voice speaking vnto vs out of his word least otherwise wee bee shut out of his heauenly rest for mine own parte how vile so euer I bee I may I thanke my God for it in singlenes of heart protest thus much that it grieueth me to the heart to see the great defectes and wantes that I know in that behalfe And that I haue some care though not so great as many other good brethrē haue neither I able to doe so much as they by trauaile in writings of
mine owne translating of other mens labours to helpe forwarde the increase of knowledge iudgement and practise that so Gods glorie may be aduaunced and his Churche furthered in the way of life and saluation Amongest the testimonies whereof besides that which I haue alreadie published to the view of the godly I would haue this my simple smal translation accompted also wherein what I haue perfourmed though I my selfe would say nothing yet other men might both iudge and report specially if they were able and woulde conferre it with the French copie This they shall assuredly finde that where as fewe or almost no places of scripture were quoated therein I haue added a great number setting besides in the margēt some shortnotes which do serue both for the clearyng of some darke places and also comprehend the summe as it were of the whole matter All that I haue done whatsoeuer it be I offer vnto you right worshipful Honorable in you to the whole church of God in this lād beseeching the Lord in mercy to remoue all my sinnes and so to make it profitable both to you and all those into whose handes it shall come The considerations inducing me to offer it vnto you are indeed particular as first to testifie the vnfeigned good will which I beare towards you in Christ in whome to bee short I haue a mynde chearefully to trauayle what in melyeth and by al the meanes that possibly I can to builde you vp in sincere knowledge sound zeale and carefull obedience of Gods blessed trueth though the meanes and abilitie that I haue to performe the same be very small and slender Secondly to set out my duetifull thankfulnesse for sundry kindnesses and good turnes receiued from you which I confesse to be more than I am able to requite the least part leauing the full recompence thereof too the Lorde who hath faithfully promised in his woord and therefore will assuredly perform it plētifully to reward it euē in this life if he see it so good but speciallly in the resurrectiō of the righteous and yet thinking it meete and cōuenient to shew my self at the least thankful in words by such weake presentes as I am able to yelde 2. Cor. 8. 12. Wherein I take this to be no small comfort vnto mee that I deale with them in whome I am persuaded this part of Gods image amongest the rest shineth foorth very clearely to witte that you accept of mee and the thinges that come from me according to that I haue and not according to that I haue not But the causes which haue led mee to publish the same for the benefite and behoofe of Gods Sainctes are as generall so many but chiefly three First that thereby I myght giue some light of knowledge to the poore ignorant people of our land who knowe not because I feare mee they haue seldome or neuer hearde the same sundrie excellent points of doctrine here propounded and namely these great articles of our religion to wit the vnitie of the Godhed the trinitie of the persons the inseparable vniting of the two natures in the persō of our sauiour Christ from the tyme of his conception in the wombe of his mother his offices of kingdome Priesthoode and prophesie Gods euerlasting election and his free iustification of vs in Christ with such lyke If any man thinke these pointes ouer hygh for our rude people as I knowe there are some men otherwise greatly to be reuerenced which stand muche vppon that I would wish them to consider not onely this that the Lorde hath reuealed these pointes in his word to the ende that they should be taught vnto the people but also to weigh howe that without the sound knowledge therof it is impossible for men euer to attain saluation So that they which stande so nicely vpon these matters doe not onely bewray great either ignorance if they can not preache them or vnfaithfulnes if they doe not vtter them Acts. 20.27 because they keepe backe some part of the most necessary pointes of Gods counsell but also testifie what little hunger and thirst they haue for the saluation of their brethren who ought to bee as deare vnto them as them selues Iohn 17.3 Doth not Christ him selfe say that this is lyfe eternall that men knowe God to bee the onely very God and him whom he hath sent Iesus Christ And doeth not Paul pray Ephes 3.18 that the Ephesians may knowe the breadth length depth and height that is all perfection if it were possible Oh but it is not yet tyme to propounde them say they Hebr. 5. 12. Surely then I know not whē it wil be tyme. I feare me least that may be iustly verified in vs which the Apostle speaketh of the Iews that whereas in respecte of time we ought to haue been teachers to others yet wee haue neede againe to haue the first principles of the woorde of God laide amongst vs and are become such as haue need of milke and not of strong meate Is it not a shame to be children alwayes and are not those nurses much to be blamed that either cānot or will not in xx yeeres space teach their chyldren to speake readily and to goe strongly Would to God wee might once set aside the doctrine of the beginning of Christe Heb. 6.1 and be leade forwarde to perfection And yet in all this I alowe not of their curiositie that with vnwashen handes and voide of reuerence to the end they may be thought profounde and deepe in iudgement amongest men wil enter into vaine speculations concerning these some other points of which sorte are the Popishe Schoole Doctours yea and many amongst vs that to much do tread in their steppes There is a meane if we coulde see it and GOD woulde geue vs grace to embrace and vse the same betweene fantasticall curiositie and beastly blindnesse It behooueth all but specially those that professe godlines as on the one side to know proue what that good acceptable perfect will of God is Rom. 12. 2.3 so to take heede on the other side that they presume not to vnderstand aboue that which is meete to vnder stand but that they vnderstand according to sobrietie and as GOD hath dealt to euery man the measure of saith and seeing secreate things belōg to the Lord our God to leaue thē to him alone Deut. 29 29. least otherwise entering into the curious searching of them out we be ouer whelmed of his glory and again seeing that the things reuealed belong to vs and to our children for euer in care and conscience to labour all the dayes of our life to a diligent perfourmāce of the same rather then to entangle our selues with fables genealogies and friuolous questions which breede contētions and brawlinges rather than godly edifiyng 1. Tim. 1.4 which is by faith Secondly that by this meanes I might stopp if it were possible the mouthes of brawling and contentious
I nowe liue in the flesh I liue in the faith of the sonne of God who hath loued me and hath giuen him selfe for me 21 I doe not abolishe or take away the grace of God for if righteousnes be by the lawe Christ then is dead in vaine WE haue seene heard howe this doctryne ought to bee vnderstood to wit that we are iustified by the faith of Iesus Christ But nowe it remaineth to handle the reason that S. Paule bringeth to wit that necessitie inforceth vs to seeke this righteousnes which is giuen vnto vs thorowe the grace of our Lord Iesus Christ for if there were any other meane thereof No righteousnes to be found in any either in heauen or in earth but in Iesus Christ alone men might receiue and take it but when we knowe that after wee haue sought aboue and beneath and that we haue made our circuites and iourneyes as it were both in heauen and in earth and yet notwithstanding behold we are shut vp and that there is no righteousnes in any man lyuing thereupon we may verie well and safely conclude that we must be saued through the grace of our Lord Iesus Christ or els that we are all lost condempned This then is that wherupon S. Paul standeth at this time So this saying ought well to be weighed that the Iewes stoode in neede to obteine righteousnes through faith because that no flesh shal be iustified by the woorkes of the lawe And indeede it is certaine No way of deliuerance from Gods curse but Iesus Christ that we shall neuer come with a good affection to our Lord Iesus Christ if this be not rightly imprinted in our hartes to wit that the curse of God holdeth vs faste locked vp inclosed and that we can not any maner of way come out of it but by this meane Euen as a sicke partie when his disease presseth wringeth him and that he is not able any lōger to indure it A fit similitude well pursued and applied he will submit him selfe to the Phisition and wil binde and tye him self to receiue these things which shal be sharp bitter vnto him He that is mery maketh good cheare will not goe to seeke the Phisition when he is wel disposed to drinke and to eate and that hee findeth him selfe to haue a good appetite or stomacke euen so is it with vs None can come rightly to Christ but such as are wounded with Gods iudgements for vntill suche time as Gods iudgement haue in such sort wounded vs that we be as it were poore scattered lost people to be short that we be as it were drowned or swalowed vp in death wee will neuer come in good earnest to our Lord Iesus Christ It is true that this doctrine may well be receiued and that they which shall heare thereof will bowe their eares and hearken when some shall say to them that there is no other righteousnes but the grace of God There are verie many scoffers and iesters that allowe this but it shall not bee in trueth for there is nothing but hypocrisie and dissimulation amongest them Let vs then holde this fast that we must beginne at this ende when wee woulde knowe wherein our saluation standeth and howe so For wee must of necessitie striue to atteine that Feeling of death in our selues bringeth vs to life before God we must I say beginne at death to the ende that that may leade vs to life And this is the cause wherefore Saint Paule largely laying out the matter which wee haue to handle in this place summoneth and proceedeth against all mankinde On the one side he sheweth that though the Gentiles had not the lawe written yet that theyr conscience did suffice to condemne them and that God exercised in the same his iudgement to their condemnation Rom. 2.12.14.15 and that theyr owne very thoughtes were so many Summons to bring them before the heauenly iudgement seat to declare vnto them that they were altogeather accursed On the otherside concerning the Iewes if they woulde glory and boast in the lawe Rom. 2.1.2 that is it that doeth condemne them as S. Paule saith Thereupon he concludeth that it behoueth euery mouth to bee stopped and shut vp and that wee shoulde confesse that there is nothing in vs but confusion and shame of face and that if wee shoulde yeelde vp an accounte before God They that flatter them selues in theyr sinnes had neede to be rowsed vp wee shoulde be so muche the more drowned in dispayre And indeede because that men rocke them selues a sleepe as it were in their owne hypocrisie S. Paule doth in a maner thunder against them that iustifie themselues and flatter themselues saying Thinkest thou that God accepteth mens persons Thou presumest indeede to condemne others and who or what art thou Verily dust yet thou takest vpō thee the office of iudging and wilt needes haue this authoritie when thou thy selfe canst not be exempted frō the iudgement of God Mark then how it behooueth vs to be awaked and stirred vp that we seeke not our righteousnesse any where else nor by any other meane but onely by our Lord Iesus Christe and that we learne rightly to examime our life and not onely to goe beyonde a certaine free and willing condemnation of our selues as transgressours of the lawe and blame worthie before God Before Gods mercy can bee sweete vnto vs we must be wōderfully cast down in our selues but to bee altogeather confounded and moued with such an astonishmēt that we shoulde not knowe on which side to turne Beholde I say howe wee may geue opening and entertainement to the doctrine which is handled in this place by S. Paul And so let vs wel and rightly weigh these woordes That no flesh shal be iustified by the woorkes of the law and also let vs marke that this is it that ought to bring vs too our Lorde Iesus Christe and to the faith of the Gospel to the end that through the grace of GOD we may at the last be saued And moreouer that which some stand so much vpon touching these wordes The workes of the law as though S. Paul spake of nothing but the Ceremonies that I say hath bin in part reprooued and handled and wee haue declared that so to take the woorde is an ouerfoule folly And indeede Paule meneth no other thing in this place then that which is saide in the hundred fortie and third Psalme Psalm 143.2 when Dauid beseecheth GOD that hee woulde not enter into iudgement and accounte with him for hee addeth the reason that no man liuing shal be iustified in his sight Dauid speaketh not in that place of the woorkes of the lawe but it is to shewe that if GOD woulde exercise the office of a Iudge that then our lyfe ought to bee aunswearable thereto And to knowe wheather wee shoulde bee acceptable before him or no what shoulde bee