repaire to the pastours yet there wee must beware both of necessity to reckon vp al faults and that there be no tyrannie in the ministers For our sake and in the people no superstition 13 Christ speaketh of the other in Matthew* If thou offer thy gifte at the altar and there shalt remember c. Vnder this kinde is contained the confessiō of those which haue offended euē the whole church Mat. 5.23 For our neighbours sake So was the mā of Corinthus receiued again to the communion when he had shewed himself obedient to correction* Corinthians 2. Cor. 2.6 14 In these three kindes of confession the power of the keyes taketh place* Mat. 18.19 Ioh. 20.23 either when the whole Churche craueth forgiuenesse with a solemne acknowledging of their offences or when anie priuate person who hath by committing some notorious offence offended the whole congregation doth testifie his repentaunce or when he which by reason of vnquietnesse of his conscience doth need the helpe of the minister doth disclose to him his infirmitie But when we speake of the keies we must beware that wee doe not dreame of anie power separate from the preaching of the Gospell A caution 15 That which the Romishe diuines haue dreamed of the vse and number of the keyes There is no authoritie of the keyes without the worde and of the power of binding and loosing is so absurde that it needeth no refutation 16 For who is able as they will haue it to reckon vp all his sinnes Necessitie to recken vp all faultes Psal 19.13 58.5 Dauid crieth out who shall vnderstand all his errours 17 Therefore it is a butcherie cruellie to vexe mens consciences with that which is vnpossible 18 Moreouer that law that a man must of necessitie reckon vp all his sinnes shall either throw men into despaire or els it wil make them hypocrits hauing brought them from the true feeling of their sinnes and so it shall make them ignorant of God of themselues Quest Must I then confesse all my sins Is there no confession acceptable to God vnlesse it be concluded in these few wordes I am a sinner An. We must not onlie endeuour in one worde to confesse our selues to be sinners but also what manner vncleanesse ours is howe great it is and in how many points that the deapth of mercy may swallow vp the depth of sin Psal 19.13 Dauid said for good cause* Lord cleanse me from my secret faults Obiect The gate of Paradice is shut against him which shall neglect the power to confesse which is offered him An. Yea at what time soeuer a sinner shal repent him of his sinnes from the bottome of his hearte I will put all his wickednes out of my remembrance saith the Lord* Ezech. 18.21 Obiect There can no iudgement be giuen before the cause be heard An. These confessours do rashlie boldlie chalendge to themselues that power who are made iudges of themselues To binde and loose Obiect Wee haue the office of binding and loosing committed to vs. An The Apostles knew not this power Auricular confession is hurtfull 19 Therefore let vs reiect auricular confession as pestilent and hurtfull to the whole church Obiect It causeth him which confesseth to be ashamed that he may heerafter be more warie and preuent the iudgement of God Liberty to sinne cometh from auricular confession An. Yea we may euery where see that by nothing men haue more libertie graunted to sin then when hauing confessed them selues to the Priest beeing carelesse for making confession all the rest of the yeere they neuer once sigh before God Mat. 18.18 20 Quest Therefore the keies were giuen without cause* Shall we make the word of Christ to be of none effect To whom the keyes were ge An. Christ gaue this power to his apostles whose neither vicars not successours the shauelings are Againe that was not done before they receiued the holy Ghost Obiect They haue the holy Ghost An. Why do they then loose those things which the Lord would haue bound why do they bind those which he commaunded to be loosed 21 Ob. They haue power without knowledge An. Knowledge is required to good vse Power without knowledge Obiect The saying of Christ is limitted according to his deserts who is bound or loosed An. The church pronounceth fornicators and adulterers c. to be bound as those which are worthie to be bound By the same worde it looseth those whom it comforteth after they repent Which cannot be done without knowledge and vnderstanding of the word of God 1 Cor. 6.9 22 Ob. The lawful ministers of Christ shal stand no lesse in doubt because they knowe not his faith which confesseth his sinnes but the priest doth only remit the sinne which he knoweth An. The absolution is conditionall Absolution conditionall that the sinner should trust that God wil be merciful to him so that he sincerelie seeke the cleansing of his sinnes in the sacrifice of Christ rest vpon the grace which is offred him 23 Therefore these thinges are preposterouslie wrested vnto auricular confession which are spokē by Christ partly of the preaching of the gospel partlie of excommunication Obiect The authoritie and power to loose was giuen to the Apostles which the Priestes do exercise by remitting sinnes which they know An. This principle is false because absolution which serueth to faith True absolution is nothing els but a testimonie of pardon taken from the free promise of the Gospell But the other which dependeth vpon discipline appertaineth nothing vnto secret sinnes but rather vnto example that the publike offence of the church may be taken away Obiect Sinnes must be forgiuen but with enioyning penance and satisfaction An. That is to halfe that which God hath promised wholie 24 The whole summe tendeth to this end If they will make God the authour of auricular confession The beginning of auricular confession their vanitie is reproued because this tyrannie was brought in when the world was oppressed with filthie barbarisme Popish satisfaction 25 They assigne the third place in repentaunce to satisfaction they say that it is not sufficient for him which repenteth to abstaine frō euils past to change his maners for the better vnlesse hee make satisfaction to God for those thinges which are done Obiect Though God forgiue the fault yet doth hee reserue the punishment An. What is remission but the free gift of liberalitie Againe What remission is Why is the word freelie added but onely to take away all opinion of satisfaction Last of all if by the name of Christe wee obtaine remission of sinnes * Ios 52.3 Collo 2.14 Tit. 3.5 what shall wee neede satisfaction 26 Obiect We are receiued into the fauour of God by Christ in baptisme After baptisme we must rise againe by satisfactions The blood of Christe profiteth nothing but so farre as it is
was neuer a whit more worthy Mal. 4.1 which thing besides experiēce the prophet doth plentifullie witnesse* who reprouing incredulitie mixed with grosse blasphemies doeth notwithstanding auouche that there shoulde a Redeemer come Quest Why is it rather giuen to the posteritie then to their fathers An. He may torment himselfe in vaine who seeketh a cause heere higher then the vnsearchable counsell of God Examples of blindnes Of the other member wee haue examples daily also there be manie extant in scripture There is a sermon made before an hundred twentie embrace it the rest make small account of it or els laugh at it or loath it Ob. Such diuersitie proceedeth frō their malice An. The nature of the other should be possessed with like malice Cor. 4.7 vnlesse God did refourme it by his goodnesse 13 Quest Why doth he giue grace to the one and omit the other Act. 33.48 An. Luke sheweth a cause of those which imbrace the worde because they are ordeined to life* wee haue an example in Lidia the purple seller* What shall we then think of the other saue only that they are vesselles of wrath vnto dishonour Act. 16.14 Such was Pharao * Exod. 4.21 suche were the Iewes in Christe his time * Ioh. 12.39 14 Quest But why doe these continue obstinate when the other are framed to obedience An. Because as Paul answereth the Lord raised them vp from the beginning Rom 9.7 that he might shew his name in all the earth* 15 Obiect God will not the death of a sinner but that he may be conuerted and liue* Ezech. 34.12 An. If he will who shall let him but hee will put the penitent in hope of pardon because he is readie to pardon so soone as a sinner shall bee conuerted Therefore he will not his death because he willeth repentance Obiect God will haue all to be saued 1 Tim. 2.4 An. That is he hath shut the way to saluation against none order of men Obiect God will haue mercy vpon all An. I will haue mercie on whom I will haue mercie and I will shewe mercie to whom I will shewe mercie* Exod. 33.19 Obiect God receiueth all to repentance neither will he haue anie to perish 2 Pet. 3.9 An. But conuersion is in the hand of God He giueth a fleshie heart but to a few* Ezech. 36.26 Obiect Turne you vnto me and I will be turned vnto you* Zach. 1.3 An. No man commeth vnto God vnlesse he be preuented of him Wherupon Ieremie saith* Ier. 31.18 Turn mee O Lorde and I shall be turned for so soone as thou turnedst me I repented 16 Obiect If the case so stande the promises of the Gospel shall carrie but small credite which auouch that God willeth that which is contrarie to his decree which cannot be broken An. The generall promises of saluation The vniuersal promise of saluation doe nothing disagree with the predestination of the reprobate And they are made effectuall to vs when wee receiue them by faith on the other side when faith is made void the promise is therewithall abolished Quest But why doth he name all An. That the consciences of the godlie may the more safelie rest when they vnderstande that there is no difference of sinnes so faith bee present and that the wicked may not obiect that they want a fortresse whither they may repaire from the slauerie of sinne when as through their vnthankfulnes they refuse it when it is offered Obiect There is nothing more disagreeing with the nature of God The double will of god then that there should be in him a double will An. Though the will of God bee manifolde as concerning our sense vnderstanding yet hee willeth not sometimes this sometimes that in himself but according to his wisedome which is diuerslie manifold Eph. 3.10 as Paul calleth it* doth make our senses amazed vntil it shal be graunted vs to know that he will that wonderfullie which now seemeth contrarie to his will Obiect Seeing God is a father it is an vniust thing that hee shoulde cast off anie saue him who through his owne fault hath deserued this before An. As if Gods liberalitie did not reache euen vnto swine and dogs who bringeth foorth the sunne vpon the good and the euill Mat. 3.45 Mat. 25.34 yet the inheritaunce is laid vp but for a few to whom it shall be said Come yee hlessed c. Obiect God hateth nothing of that which hee hath made An. God hateth the reprobate because being destitute of his spirite they can bring foorth nothing but cause of curse Why the reprobate are hated Obiect There is no difference between the Iew and the Gentile* therefore the grace of God is set before all indifferently An. God calleth aswell of the Iewes as of the Gentiles according to his good pleasure so that he is bound to none Obiect God hath shut vp all thinges vnder sinne Rom. 11.22 that he may haue mercie vpon all* An. Namelie because he will haue the saluation of all those which are saued to be ascribed vnto his mercie although this benefite be not common to all Let vs crie out at such depth O man who art thou that disputest with God* For Augustine doth trulie affirme that they deal peruerslie Rom. 9.20 which measure Gods righteousnesse by the measure of mans righteousnesse CHAP. XXV Of the resurrection 1 ALTHOVGH Christ hauing ouercome death hath giuen vnto vs the light of life beeing now not strangers but of the houshold of God 2 Tim. 1.10 that we may want nothing vnto perfect felicitie yet let it not be as yet troublesome to vs to be exercised in an harde warfare because wee hope for those thinges which do not appeare* Rom. 8 18 Hence we haue need of patience least being wearie we either turne our backs or forsake our standing Wherefore he hath soundlie profited in the Gospell The patience of the faithfull Meditation of the resurrection Cristian felicitie Phil. 3.20 who is acquainted with a continuall meditation of the blessed resurrection 2 For seeing that it is our onlie perfect felicitie to be ioined with our God we must lift vp our minds vnto the resurrection* For our conuersation is in heauen from whence we also looke for a Sauiour * Heb. 10.12 to our redemption* 3 The verie weight of the thing it selfe will sharpen our desire Neither doth Paul without cause affirme Cor. 15.14 that vnlesse the dead rise againe all the whole Gospell is vaine and deceitfull* because our estate shoulde be more miserable then the estate of other liuing creatures Rom. 8 39. seeing we are euery houre as sheep appointed to bee slaine* And therefore all the authoritie of the Gospell shoulde fall to grounde which both our adoption and the effect of our saluatiō doth cōprehend Helpes Furthermore that our faith may ouercome all lets the scripture
not poured out * Psal 145.9 6 Also in the secōd sort of his works which happen beside the ordinary course of nature Extraordinary workes there appeare as euident argumentes of his powers For in gouerning the societie of men he doth so temper his prouidence that although he be infinite wayes bountifull and beneficiall toward men Mercy yet notwithstanding he declareth by dayly iudgementes and manifest his clemencie to the godly and his seueritie to the wicked Iudgement Why God doth suffer the wicked to tryumph for a time Whence the iudgement of God is gathered Quest Why doth God oftentimes suffer the wicked to triumph vnpunished for a time and doeth permit the good to be tossed with much aduersitie and also with the malice of the wicked An. When as he punisheth one wickednes with a manifest iudgement of his wrath we must knowe that he hateth all wickednesse whē he letteth manie go vnpunished we must know that there shal be another iudgement wherein they be deferred to be punished In like sort howe great matter doth he minister vnto vs to consider his mercie when as he oftentimes sheweth mercie without being wearie toward miserable sinners Clemency vntill he haue brokē their frowardnesse with doing good to them in calling them home with his more then fatherly tendernesse 7 To this ende when the Prophet setteth down that God doth at a sodeine and contrarie to their expectation helpe miserable men when their affaires are past hope * Psal 107.9 113.7 he gathereth at length that those which are counted fortunate chaunces are as manie testimonies of the heauenly prouidence of God and especially of his fatherly clemencie and that hereby the godly haue matter of ioy ministred vnto them What matter of ioy the godly haue and that the mouthes of the wicked are stopped 8 But in those things we wonder at the power of God The knowledge of God commeth by the euent of thinges and kisse his wisedome Therefore we see that there needeth no longer nor laborious demōstration to set out those testimonies which serue to set forth the maiestie of God whereby we are inuited to the knowledge of God not that which is content with a vaine speculation and doth swimme about onely in the braine but that which shall be sound and frutefull 9 Secondly such knowledge ought not only to raise vs vp to worship God Worship Hope of eternall life but also to awake and lift vs vp to hope for the life to come For when we consider that the tokens which the Lorde sheweth both of his clemencie and also of his seueritie are onely begun and halfe full without doubt we must consider that he doth herein onely make a shew of those things the manifestation and ful deliuerance whereof is deferred vnto another life * Aug. lib. 1. de cruitate Dei Cap. 8. 10 But howe clearely so euer he represent both him selfe and also his immortall kingdome in the mirrour of his works such is our blockishnesse we stand alwayes amazed at such euident testimonies so that they passe away without doing vs any good Mans blockishnes For as touching the framing of the world how manie be there among vs who whiles they either looke vp toward heauen or cast their eyes aside vpon diuerse countreyes of the earth do referre their mind vnto the remembrance of the Creator and do not rather stay in the viewing of the workes created passing ouer the Creator Extraordinary workes And as touching those which come to passe besides the order of the naturall course where is there one that doth not rather thinke that men are whirled and turned about by the blind rashnesse of fortune then gouerned by the prouidence of God 11 Hence came that huge sinke of errors wherewith the whole world hath bene filled and ouerwhelmed Whence naturall idolatrie doth come For euerie mans wit is to him selfe as a maze so that it is no maruell that all nations were brought into diuerse deuises And not that only but also that almost euerie seuerall man had his seueral God For so soone as rashnesse and wantonnesse were ioyned to ignorance Rashnes ioyned with ignorance hath brought forth idolatrie Stoicks and darknesse there was scarce anie one found which did not frame to him selfe an idoll or fansie in steede of God 12 And if so be it the most excellent men did wander in darkenesse such as were the Stoicks and the misticall diuinitie of the Aegyptians who doting with reason faigned to thē selues more Gods what shall we say of the scourings of the people Paul pronoūceth that the Ephesians were without God * Eph. 2.12 Idolaters are without God vntill they had learned out of the Gospell what it was to worship the true God And to the ende the Scripture may make place for the true and one God it condemneth all falshood lying whatsoeuer god-head was worshipped in olde time among the Gentiles * Rom. 1.21 The Samaritanes wist not saith Christ what they did worship * Heb. 2.10.20 Whereupon it followeth that we do alwayes worship at all aduentures which notwithstanding is no small fault vnlesse God do witnesse of him selfe from heauen and declare to vs by his word what he will haue done Naturall lights being lighted for the knowledge of God 13 Therefore so manie burning lampes do shine in vaine in the edifice of the world to set forth the glorie of the author which do so shine round about vs that yet notwithstanding they are not able to bring vs into the right way of thēselues They raise indeede some sparkles but they are choked before they shewe foorth anie perfect light The inuisible godhead is I grant represented by such spectacles * Heb. 11.13 but we haue no eyes to see the same * Rom. 11.19 vnlesse they be lightened by the inward reuelation of the spirite through faith Why we are not excused before God 14 Obiect If we want naturall power so that we can not clime vp vnto the pure and manifest knowledge of God we shall be holden excused if we worship not God as we ought An. All colour of excuse is cut of because the fault of so great dulnesse is within vs neither can we so pretend ignorance but that euen our verie conscience shall alwayes conuince vs both of sluggishnesse and vnthankefulnesse CHAP. VI. That a man hath neede to haue the Scripture to be his guide that he may attaine to the knowledge of God the Creator 1 THerefore although that brightnesse which shineth before al mens eyes in the heauen earth doth spoile mans vnthankfulnesse sufficiently of all defence The creation yet God hath giuen another a better help namely the light of his word The word of God is giuen to saluation that he might thereby be knowen to saluation And this prerogatiue did he vouchsafe to bestowe vpon those whom he would gather nigher
those which are partakers of the same nature should be euill Chrysost 2. Hom. in Genes All are euill by nature or all of thē should be good An. We should all be euill but it commeth to passe through the mercie of God that all continue not in wickednesse Quest Whence commeth such a difference that some continue vntill the end and some faint after they haue begun to runne Perseuerance the gift of God An. Perseuerance is the gift of God God vpholdeth the former by his power that they may not perish he giueth not like power to the latter that they may be testimonies of mans inconstancy The cause of falling 4 Obiect Exhortations shal be made in vaine admonitions shall be superfluous reprehensions ridiculous vnlesse it be in the power of a sinner to obey Whether admonitions be superfluous Ioh. 15.5 An. No truly for though Christ affirme that we can do nothing without him* doth he therefore lesse reproue those which did euill without him Let vs say with Augustine O man in commaundement learne what thou owest in correction that thou hast it not through thine own fault in prayer whence thou maist receaue that which thou wilt haue Lib. de cor gra Note 5 Obiect Then to what ende serue exhortations 2 3 The fruites of exhortations An. If the wicked despise them with an obstinate heart they shall be a testimonie against them Hardnes of hart must not be imputed to God but to men Quest But what can the sillie man do when softnesse of heart which is necessarie to obedience is denied him An. Why doth he turne his backe when as he can ascribe the hardnesse of his heart to none but to him selfe But the principall profit must be considered toward the faithfull in whom as the Lord worketh all things by his Spirit so he omitteth not the instrument of his word Quest Why are they nowe put in mind of their dutie seeing they are directed by the Spirit of God why are they stirred vp by exhortations seing they can not make hast but with the Spirit An. O man who art thou that prescribest God a Lawe If he will haue vs to be prepared by exhortations to receaue grace How God worketh in the Elect what canst thou backebite in that dispensation God worketh two manner of wayes in his elect inwardly by his Spirit 2. Cor 2.10 outwardly by his word which is to them a sweet sauour vnto saluation as it is to the reprobate the sauour of death vnto death* 6 They gather together on an heape many testimonies of Scripture that they may oppresse vs if not by weight yet by number Of testimonies of Scripture Which that we may the better vnderstand 1. The endes of commandementes we will deuide them into cōmandements promises threatnings And cōmandemēts into those which require turning vnto God and which speake simplie of keeping the Lawe or which cōmand vs to cōtinue in the grace receaued Let vs intreate of all in generall and then we will descend vnto the formes them selues Obiect If God command those things which we can not performe 1. Why conuersion is commaunded If he forbid those things which to auoide is not in our power doth he not mocke vs An. No truly but this commeth to passe that when we know our owne weaknesse we shall more earnestlie embrace faith whereby those thinges shall be geven vs which we want 7 Quest But to whom can this seeme to bee a thing like to be true that God hath appoynted a lawe for logges and stones An. Neither doth anie mā go about to perswade that For neither are the wicked stones or stockes when being taught by the Lawe that their lustes are contrary to God they are made guiltie through their owne testimonie Men are not stockes or stones or the godly when being put in minde of their owne weakenesse they flie to grace Of the forme of commandements 8 That shall appeare more euidently by reckening vp the three formes of commandements Obiect The Lord commandeth oftē both in the Lawe and also in the Prophetes that we be turned vnto him An. And the Prophete singeth another song Turne me O Lord and I shall be turned* Ioe 2.12 Ier. 21.18 For after thou turnedst me I repented Obiect He commaundeth vs to circumcise the foreskinne of our hart An. But by Moses he denounceth that that circumcision is made by his hand* Deut. 10.16 Obiect He requireth newnesse of hart An. But he witnesseth in another place that he giueth it And that which God promiseth as sayth Augustine we do not by will or nature but he doth it by grace The second kind of commaundements are simple wherein we are commaunded to worship God and to obey his will Lib. 3. de Doct. Christ Note innumerable places do witnesse that all that is his gift what righteousnesse holinesse godlinesse or purenesse soeuer can be had Of the simple commandemēt Of the third kind that the faithfull cōtinue in the grace of God Paul teacheth whence they must fet that strength of constancie saying That which remaineth brethren be strong through the Lord* Of continuing in grace Act. 13.42 Eph. 6.10 Zach. 1.13 9 Obiect We bring with vs our owne strength and God helpeth our weake indeuors Because it is sayd Turne vnto me and I will be turned vnto you An. That is I will be mercifull vnto you For it is the worke of God alone to turne vs vnto him 10 The second order of arguments intreateth of promises Obiect Seeke good and not euill and ye shall liue * Deut. 21.1 Ier. 4.1 c. We are mocked if will be not in our power An. We haue such a will by the Spirite of God Whereby it cometh to passe that promises are not superfluous 11 The thirde forme is concerning threatenings We will that which is good by the Spirite Obiect Amalec and the Chananite are before you with whose sword you shall fall because you would not obey the Lord * Ier 7.13 Concerning threatninges Num. 14 43. Because I haue called you and you haue not aunswered I will do to this house as I did to Silo. To what ende serue such vpbraydinges vnlesse they had had free will An. It is not in mans power who is subiect to the lordship of sinne to harken to the voice of God Man hath not free will to harken to the voyce of God which thing proceedeth from naturall corruption Therefore man shall be alwayes the first authour of his owne destruction Obiect Paull saith quensh not the Spirit 1. Thes 1.19 therfore it is in their will to foster the light which is offered them An. This diligence commeth from God alone And by graunting that is applied to vs which belōgeth to God whereupon Iohn saith Whosoeuer is of God he saueth him selfe * 1. Ioh. 5.18 Obiect That is because we are
againe may possesse him * Luke 3.16 * 1. Ioh. 2.20.27 * Ioh. 4.14 4 But because faith is his principall worke * Eph. 4.15 Rom. 8.29 Faith is the principall work of the Spirit those things are referred vnto it for the most part which we finde vttered to expresse the force and operation of the spirite because by faith alone hee bringeth vs to the light of the Gospell As Iohn teacheth that there is a prerogatiue graunted to those which beleeue in Christe to be the sonnes of God because they are borne not of flesh and blood Ioh. 1.13 Mat. 16.17 but of God* CHAP. II. Of faith where is set downe the definition thereof and the properties that it hath are declared 1 VVHEN in the schooles they dispute about faith The faith of the Schoolmen so sone as they heare it named they conceiue no higher thing but a certain cōmon assenting to the historie of the Gospell and in calling God simply the obiect therof they carrie away sillie soules rather with a vanishyng speculation then direct thē to the mark For God dwelleth in light that no man can come vnto therfore Christ must needs come between for which cause hee calleth himselfe both the light of the world the way the truth the life* because no man commeth vnto the father but by him The mediatour Ioh. 18.12 14 6. 2 Therfore let vs thanke the schoolemen for this euill who haue couered Christ as with a veile drawen before him whom vnlesse wee doe directlie behold wee doe alwaies wander through many Labyrinths Mazes And beside that they do deface the whole force of faith with their dark mistie definition they haue forged a deuise of intangled faith with which name adorning most grosse ignorance they delude the sillie common people Intangled faith to their great destruction Ob. It is sufficiēt to beleeue that which the holy church beleeueth neither need we to seek any further An. Is this to beleeue to vnderstand nothing so that thou doe obedientlie submitte thy sense to the church faith is not placed in ignorāce but in knowledge that not only of god but also of the wil of god 3 Ob. Because we be inuironned with ignorance many things are to vs dark now wherein it is good for vs to suspend our iudgement and to settle our selues to keep the vnitie of the church An. I graunt but yet it is a most absurd thing to giue ignorance tempered with humilitie the name of faith For faith lyeth in the knowledge of God of Christ not in the reuerēce of the church vnder the title wherof somtimes most monstrous errours are thrust in Faith lyeth in the knowledge of God Ob. We beleeue nothing absolutely without adding this condition If the church do beleeue so An. By this meanes truth should be holden in error light in darknes true knowledge in ignoraunce Absurdities 4 Obiect So long as we are in our pilgrimage in the world our faith is entangled An. I graunt that we be ignorant of many things and that we be compassed about with many clouds It is the greatest wysdome to goe forwarde For the principall wisedome of euerie most perfect man is to go forwarde Which we may note in the Disciples of Christ before they were fullie illuminate Because they did stagger euen in verie small things 5 But yet for all this the desire which the faithfull haue to learne and profit Voluntary ignorance doth much differ frō grosse ignorance wherein they droupe which are content with an entangled faith such as the Papistes imagine For if Paule do sharpely condemne those who are alwayes learning can neuer come to the knowledge of the truth howe much greater reproch do they deserue who of set purpose are desirous to know nothing 6 Therfore this is the true knowledge of Christ The true knowledge of Christ if we receaue him such as he is offred of his father to wit clothed with his Gospell because as he is appointed to be the mark wherat our faith must ayme so we can not come directly to him vnlesse the Gospell go before vs. Quest If faith be restrained to the Gospell what shall the doctrine of Moses and the Prophetes profite vs An. It was sufficient at that time to edifie faith Why the Gospell is called the doctrine of faith Rom. 10.4 but because we haue a more perfect manifestatiō of Christ in the Gospell Paule doth for good causes call it the doctrine of faith* 7 And although it be the office of faith to subscribe to the truth of God as often and whatsoeuer and howsoeuer he doth speake yet it doth properly respect his good will mercie and promises of grace in Christ into the certaintie whereof the holie Ghost doeth illuminate our mindes and confirme our hearts The definition of faith Whence we shall haue a perfect definition of faith if we say that it is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise made in Christ is both reuealed to our mindes and sealed vp in our heartes by the holie Ghost vnformed faith 8 Therefore that distinction of faith formed vnformed which flieth about in the schooles is vaine Obiect They which beleeue whatsoeuer is necessarie to saluation haue faith although they be touched with no feare of God An. Paule saith otherwise with the hart man beleeueth vnto righteousenesse* Rom. 10.10 therefore faith may in no case be seuered from a godly affection of righteousnesse 9 Obiect Paule teacheth an vnformed faith saying if anie mā haue all faith so that he can moue mountaines and yet haue no loue he is nothing* 1 Cor. 13.2 An. Faith is put in that place for power to worke miracles Cor. 12.10 which the reprobates also had* Therefore it is no maruell if it bee separate from loue Obiect There be many formes of faith An. There is one onely true faith of the godly Obiect Manie beleeue that there is a God that the historie of the Gospell is true and euerie parte thereof Historicall faith also they are moued with threatenings promises An. The name of faith is giuen to such but vnproperly because they do not resist the word of God with manifest vngodlinesse 10 But this whether shadowe or image of faith A shaddow of faith as it is of no importaunce so it is vnworthie to haue the name of faith Obiect Simon Magus is said to haue beleeued* An. He doth shortly after bewray his want of faith Such are they in whom the seed of the word is choked before it can bring forth frute* Let those which bost of such images of faith know that they are no better then the deuils* Act. 8.13 11 Obiect Paule affirmeth that faith is a fruite of election* Luk. 8.13 Faith of the Deuills and of the reprobate Ia. 2.19 1.
the causes for which the Lord doth good to them Election is the beginninge of graces An. The cause wherby God is moued to do good to those that be his is not thē handled but only the ordinarie dispensatiō Because God by heaping graces vpon graces taketh occasion by the former to adde the latter that he may omit nothing which may serue to the enriching of his seruants so by this meanes he prosecuteth his liberality yet so that he will alwayes haue vs to respect the free election which is the fountaine and beginning CHAP. XV. That those things which are boasted of the merites of workes do ouerthrow aswell the praise of God in geuing righteousnes as the certaintie of saluation 1 VVE haue alreadie dispatched that which is chiefe that a man is iustified by the mercie of God alone by the communicating of Christ alone and therfore by faith alone not by workes Whether good workes deserue fauor It remaineth that we discusse this question that howsoeuer works are not sufficient to iustifie a man yet whether they do not deserue fauour at Gods hands 2 Surely whosoeuer he were that first applyed merit to mens workes compared with Gods iudgemēt Merit he prouided verie euil for the sincerity of faith Obiect The auncient writers of the Church did euerie where vse it An. Would God they had not ministred matter of errour to their posteritie by the abuse of one litle word 3 The Scripture doth shew what all our works deserue when it denieth that they are able to abide the sight of God because they be full of vncleanenesse* againe what if we should fulfill the Law Ezec. 36.22.32 Lu. 17 20 we are vnprofitable seruants* Obiect The Lord doth call those good workes which he hath bestowed vpon vs ours and doth not onely testifie that they are acceptable in his sight but that they shall also haue a reward An. He doth it for this cause that we may be encouraged by so great a promise that we may not be weary of well doing and that we may be thankfull indeede to God for so great bountifulnesse Works are good as they are of God Obiect If workes be of God then are they good An. They are good as they are of God but man polluteth defileth by his vncleannes those works which were good Quest How then do they please God are not vnprofitable to the doers of them An. Not because they deserue this but because the goodnesse of God doth of it selfe set this price vpon them Eccle. 16.14 4 Obiect Mercy will make place for euery one according to the merit of his works* An. It is thus in Greeke for euerie one shal find according to his works Obiect With such sacrifices men merit at Gods hands Heb. 13.16 saith the Apostle* An. There is nothing else in the Greeke but that such sacrifices do please God and are acceptable to him Obiect Good works do merit those graces which we haue giuen vs in this life but eternall saluation is the reward of faith alone An. Isaias doth shewe that the increasings of the faithfull are the giftes of his owne free goodnesse* Is 51.1 5 Paule teacheth in manie places that we haue the fulfilling of all good things in Christ* and nothing of ourselues 1 Cor. 1.3 Eph. 1.4 Coll. 1.14 Ioh. 10.28 6 Obiect Morall works make men acceptable to God before they be ingrafted into Christ An. But the Scripture saith that they are all in death which possesse not the Sonne* and againe 1 Ioh. 5.12 Rom. 14.23 Whatsoeuer is done without faith is sin* Obiect Christ deserued for vs the first grace now it standeth vs vpon not to be wanting to the occasion offered vs. An. O impudencie as if Christ did only set open the way to saluation Would God they did but tast what these sayings meane He hath life which hath the Sonne* 1 Ioh. 5.12 Whosoeuer beleeueth is past frō death to life * Ioh. 5.12 and such like * Rom. 3.14 1 Ioh. 3.23 Eph. 2.6 Coll. 1.13 7 Obiect A man is iustified by faith which is formed because good works haue from faith to be auailable to righteousnesse An. That is to name faith in mockage and to steale from God the praise of good works Obiect The principall cause is in good workes Free will and yet free will is not excluded by which cometh all merit An. The Apostle saith that we are the workmāship of God created vnto good workes which he hath prepared that we should walk in them* Eph. 2.10 Therfore seing there commeth no good from vs vnlesse we be regenerate and regeneration is of God In good workes nothinge is of our selues there is no cause why we shold chalenge to our selues one ownce in good works 8 That is most plainly shewed by manie testimonies of Scripture* Wherupon we conclude that men are not iustified before God by workes but we say that all those which are of God are regenerate and made a newe creature that they may passe frō the kingdome of sinne 2 Ioh. 1.8 1 Pet. 4 3. 2 Tim. 2.20 c. A similitude vnto the kingdome of righteousnesse and that by this testimonie they make their calling sure and are iudged as trees by the frutes CHAP. XVI The refutation of those sclaunders wherewith the Papistes indeuour to burthen this doctrine to bring it in contempt Obiect 1 BY the iustification of faith good works are destroyed An. Yea they are rather established Because we dreame not of a faith that is voide of good workes There be no works good without faith or of iustification which is without these Notwithstanding we place iustification in faith and not in workes 2 Obiect Mens minds are brought frō the desire of well doing when we take from them the opinion of deseruing Heb. 9.13 Lu. 1.74 Rom. 6.6.18 Tit. 2.11 c. An. If men must be pricked forward no man can vse sharper goads then those which are fet from the ende of our redemption and calling For it were vnseemely sacriledge if being once cleansed we shold defile our selues with new filthinesse and so profane the holy bloud of Christ How euerye man shall bee rewarded accordinge to his workes 3 Obiect God shall giue euerie man according to his workes An. That is a kinde of exhortation which the Scripture doth oftentimes vse that he may omit no way that may encourage vs. 4 Obiect Men are inuited to sinne whē we hold free forgiuenesse of sinnes An. We say that remission of sinnes is of so great estimation that it can not be recompēced with anie good of ours and that therefore it could neuer be gotten vnlesse it were free Remission is free to vs not to Christ Furthermore to vs it is free not to Christ who payed so deare for it Therfore men are admonished that so oftē as they sinne they do so often shed his most
away all respect of our worthinesse 2 Obiect That appertaineth vnto the age wherin the Gospell was first preached An. This is so filthie an inuention that it needeth none answer 2 Tim. 3.9 3 He hath called vs saith Paule* with an holie calling not according to our works but according to his purpose and the grace which was giuen vs by Christ Election is the cause of good workes before the word began Therfore he did not foresee vs to be holie but he hath chosen vs that we might be holie Obiect God repayeth the grace of election to merits going before notwithstanding he graunteth it for those which are to come Whence holynes cometh Eph. 1.5 Gen. 48.19 An. Holinesse is deriued from election as from his cause* and not on the contrarie 4 Therfore saith the Lord* Iacob haue I loued but Esau haue I hated If foreknowledge were of any importance in this difference of the brethren it shold be out of season to make mention of the time seing they were not yet borne Examples Gen. 58.19 5 So reiecting Ismaell he choseth Isaach Setting aside Manasses he doeth more honour Ephraim* The force of the first birth 6 Obiect We must not determine of the summe of the life to come by these inferiour small benefits that he which hath bin aduaunced vnto the honor of the first birth should therfore be reckened to be adopted vnto the inheritance of heauen An. The Apostle was not deceiued neither did abuse the Scriptur but he saw that God ment to declare by an earthly signe the spirituall election of Iacob which otherwise lay hid in his inaccessible throne Like as the pledge of the heauenly habitation was annexed to the land of Chanaan Obiect God foreseeth all thinges which he doth not An. Seing Peter saith in Luke* Act. 2.21 that Christ was by the determinate counsell and foreknowledge of God appointed to death he doeth not bring in God as a beholder but as the authour of saluation 7 Obiect He reckeneth Iudas among the elect How Iudas was amonge the elect whereas he was a deuill An. This is referred vnto his Apostolicall office which though it were an excellent myrrour of the fauour of God yet it doth not containe in it hope of eternall saluation 8 Obiect Ambrose Origene Hierome thought that God doth distribute his grace among men as he foreseeth that euerie man will vse it well An And Augustine also was of that mind* Lib. retract 1. cap. 11. but when he had better profited in the knowledge of the Scripture he did not onely call it backe as euidently false but did strongly confute it writing against the Pelagians 9 Obiect The foreknowledge of merits is not indeed the cause of predestination on the behalfe of the act of predestinating but on our behalfe it may after a sort be so called Thomas fu 1. sect Tract 25 Quest 13. The goodnes of God the cause of election namely according to the particular estimation of predestination An. On the other side when the Lorde will haue vs behold nothing in election but meere goodnesse if anie man desire to see anie more there it shall be a disordered greedinesse Obiect Glorie is predestinate for the elect after a sort according to their deserts because God doth predestinate grace to them whereby they may deserue glorie Predestination is the handmaid of election An. Yea predestination vnto grace serueth the election of God is as it were her handmaid For grace is predestinate for them to whom the possession of glorie is long time assigned because the Lord bringeth his children to iustification from election 20 Obiect God should be contrarie to him selfe if he inuite all men generally to come to him do only admit a fewe whom he hath chosen An. The generalitie of the promises doeth not take away the difference of speciall grace Quest Howe shall these two be reconciled that all should be called vnto repentance faith by outward preaching and yet the Spirit of repentance and faith should not be giuen to all Amos. 4.7 8 11. An. He which threatneth that when it rayneth vpon one citie there shal be drought vpō another* he which elsewhere denounceth a famine of doctrine doth not bind him selfe with a certaine lawe to call all men alike Act. 16.6 and he which forbiddeth Paul to preach the word in Asia and turning him from Bithinia draweth him into Macedonia doth shewe that he is at libertie to distribute this treasure to whom he will Obiect There is a mutuall consent betwene faith and the word An. Namely whersoeuer faith is But it is no new thing that the word doth fall among thornes or in stony places* Mat. 13.4 not only because the more part is indeed stubburn against God but bicause all haue not eyes and eares Quest How then shall it agree hang together that God doth call those vnto him who he knoweth will not come An. Augustine answereth* Wilt thou dispute with me wōder with me crie out O depth August de ver Apost Ser. 11. Eph 1.3 Note Let vs both agree together in feare lest we perish in error Moreouer if election as Paule witnesseth bee the mother of faith then faith is not generall because election is speciall 11 Furthermore as Iacob is receiued into fauor hauinge as yet deserued nothinge by good workes So Esau is hated beinge as yet polluted with no wickednes Wherby it appeareth that the foūdation of predestination is not in good works And to this end are the reprobate raysed vp that the glorie of God may be made manifest throgh them The ende of reprobation Therfore if we cānot allege any reason why God vouchsafeth his of mercie saue onlie because it pleaseth him that it should be so neither shall we haue anie thing else in reiecting the other but his will For as he hath mercie on whom he will Rom 9.18 so he hardneth whom he will* CHAP. XXIII A refutation of the slaunders wherewith this doctrine hath alwayes bene wrongfully burdened Obiect 1 THere is indeed in God election but not reprobation An. Election it self should not stand vnlesse it were set against reprobation Whom God reiecteth Therfore whom God passeth ouer he reiecteth adopting the rest vnto saluation Whence cometh that saying of Christ Euerie tree which my father hath not planted Mat. 15.13 shall be pluckt vp by the rootes * Obiect God doeth not altogether reiect those whom in lenitie he suffereth but he waiteth to see whether they will repent or no. An. As if Paule doth attribute patience to God whereby he waiteth for their conuersion who he saith are made fit for destruction* Rom. 9.20 Obiect The vessels of wrath are sayd to be prepared to destruction that God hath prepared the vessels of mercie because by this meanes Paule ascribeth to God the praise of saluation layeth the blame of perdition vppon those who
in himselfe A Caution 14 NotwithstaÌ„ding let offence be auoyded wisely so much as may be For it is necessarie that those things which are spoken truely be also spoken appertinentlie CHAP. XXIIII That election is confirmed by the calling of God that the reprobate do bring vpon them selues the iust iudgement whereto they are appointed The profe of Election 1 ANd God by his calling doeth make election manifest The order of election For whom he knewe before them also he hath ordained before whom he hath ordained them also he called whom he called them he iustified that he may in time to come glorifie theÌ„* Such calling is made partly by the preaching of the word of God Rom. 8.26 partly by the power of the Spirit who is called the seale and earnest of the inheritance to come* Ih. 15. Eph. 1.11 Quest Why doth he not teach all men that they may come to Christ An. Whome he teacheth them he teacheth in mercie whom he doth not teach he doth not teach in iudgement Rom. 9.13 Calling is free because he hath mercie on whom he will and hardeneth whom he will* For his calling is free 2 And we haue and see in the Prophet to whom he offereth his word* I am founde of those which sought me not I haue plainely appeared to those which did not aske me 3 Obiect God giueth vs his Spirit that we may beleeue An. Wee doe not so make man Gods fellowe labourer Obiect We must hang election vpon faith for it is doubtfull and vneffectuall vntill it bee confirmed by faith An. Election doth not depende vppon faith Whence saith cometh but faith which we receiue when we be inlightened by preaching and the brightnes of the holie ghost maketh vs not to doubt of our election 4 Thereby it commeth to passe that we remaine stable against the greeuous and dangerous temptations wherewith Satan striketh the faithfull Whence our stabilitie cometh whiles that disquieting them with doubting of their election he doth also prouoke them to a wicked desire to seeke the same out of the way 5 Therfore if we seek to be sure of our election Mat. 3.17 we must turne our eies vnto Christ in whom alone the soul of the father resteth and not in our selues * 6 There is also another stay of our election to establish our confidence which wee ioyne with our calling For whom Christ receiueth into the bosom of his church after he hath illuminate them them he receiueth into his tuition and custodie whom he receiueth being commiâ—ted to him of his father Ioh. 6.37.39 17.6.12 them he keepeth vnto eternall life* Quest Howe should calling assure vs of our election seeing manie are called and fewe chosen * 1 Cor. 10.12 Mat 22.14 Also let him that standeth well take heede that hee fall not* An. Christ hath deliuered vs froÌ„ that care saying I know my sheepe and I giue them eternall life neither shall they perish for euer Ioh. 10.27 neither shall anie man take them out of mine hands* 7 Obiect But those which seemed to be Christs doe oftentimes fall away and where Christ affirmeth that none of all those hath perished which were giuen him of his father* hee excepteth the sonne of perdition Ioh. 17.12 An. Such did not sticke to Christ with that affiance of heart wherby the certaintie of our election is confirmed vnto vs. They went out from among vs saith Iohn but they were not of vs. For if they had been of vs they would haue tarried with vs* 1 Cor. 10.12 Obiect Let him that standeth well take heede least he fall* Effects of securitie An. Paul disswadeth from the carelesse and dissolute securitie of the flesh which bringeth with it arrogancie extinguisheth humilitie and bringeth forgetfulnesse of grace receiued Callinge is double 8 But there is a double kinde of calling vniuersall whereby God through the outward preaching of the worde biddeth all men come to him as well good as euill Vniuersall And there is also an other special calling Speciall whereof for the most part hee vouchsafeth the faithfull onlie when as hee bringeth to passe by the inward illumination of the spirite that the worde preached doth take roote and settle in their hearts and yet he doth sometimes make those also partakers thereof whom hee doth illuminate onlie for a season then afterward he forsaketh them for their vnthankefulnesse and striketh them with greater blindnesse 9 That is the reason for which Christ saith that none is perished but the lost childe* Ioh. 17.12 Obiect The Lord saith that hee had chosen him with the Apostles* Ioh. 6.70 An. That is onelie referred vnto his ministerie Hom. 38. Gregories error Obiect Gregorie saith that we are certaine onelie of our calling and vncertaine of our election An. He was deceiued because he hanged election vpon the merites of works 10 Furthermore The diuerse callinge of the faithfull the elect are neither forthwith so soone as they are borne neither all at one time gathered into the sheepfold of Christ by calling but as it seemeth good to God to distribute his grace vnto them And before that time they wander in the common wildernesse neither do they any whit differ from other men saue onlie that they are defended by the singular mercie of God that they runne not headlong into vtter destruction Obiect Paul in the time of his Pharizaisme liued vnreproueable* Ph. 3.5 An. I graunt but he was not therefore more acceptable to God then Aristides Socrates the Curij c. whose integritie is commended Obiect Cornelius his almes and praiers were accepted of God* Act. 10.2 An. It appeareth that he was then alreadie illuminate and regenerate How Cornelius his almes and prayers were acceptable Eph. 2.12 so that he did want nothing besides the euident reuelation of the Gospell Yee were saith Paul once darknes but now light in the Lord walke as the children of light * 1 Pet. 4.3 11 What manner seede of election was there in those which wallowed in vnspeakable wickednes* Ioh. 2.1 What bud of righteousnes in Rahab the harlot before faith* in Manasses* in the Theefe* * 2 Kin. 21.16 * Luk. 23.42 12 Therefore as God finisheth the saluation toward his elect whereto he had appointed them in his eternall counsell through the force of his calling so he hath his iudgemeÌ„ts against the reprobate whereby he executeth his counsell concerning theÌ„ For somtimes he depriueth them of power to heare his word sometimes he doth make them more blind by the preaching thereof Of the former we haue an example in the nations from which God hyd the wholesome light of his wholesome doctrine about foure thousand yeeres before the coÌ„ming of Christ An example of wante of the worde Ob. They were not made partakers of so great a benefite because they were not worthie An. Their posteritie
the hart but that he is so affected and moued within that he obeyeth with his heart CHAP. IIII. How God worketh in the harts of men Mans captiuitie 1 IT is sufficiētly proued that man is so holdē captiue vnder the yoke of sinne that he cānot of his owne nature either aspire by desire or by diligence trauell to goodnesse Quest There remaine two doubtes to be vnfolded the first whether we sinne willingly when we are made slaues of the deuill the seconde whether in euill workes we ought to attribute anie thing to God Two doubtes A similitude The condition of mans will An. As touching the first Augustine compareth mans wil to an horse that waiteth his maisters pleasure God and the deuill to riders or horsemen If God sit vpon it he ruleth it well like a skilfull rider But if the deuill possesse it he carieth it headlong vnto death ouer steep downe places like a wanton rider So the wil followeth Sathan being bewitched with his inchauntments 2 But farre other is the order of Gods working in such thinges Which that it may appeare more plainely Diuerse endes of one action let vs take the calamitie which was broght vpon Iob by the Chaldees for an example It is the Lords purpose to exercise by calamitie the patiēce of his seruant Sathan indeuoreth to driue him into despaire the Chaldees studie contrarie to equitie to get gaine by that which is another mans Therfore one and the same fact is assigned to God to Sathan to man but the variety in the manner end causeth that therein appeareth the iustice of God to be without fault that the wickednesse of Sathan and man bewrayeth it self to their reproch Lib de praedest 3 Obiect Augustine saith that hardening and making blind doth appertaine not to the working of God but vnto his foreknowledge An. Augustine himselfe holdeth Lib. contra Lulianum that sinnes are not onely by the sufferance or pacience of God but also by his power Will and sufferance in God that by this meanes former sinnes may be punished Therefore he foreseeth euill he hath suffered it and he would it which is done two maner of wayes First he maketh blinde hauing taken away his light and maketh mens harts stonie hauing taken away his Spirit Secondly to execute his iudgements by the minister of his wrath Sathā he doth both direct their counsells whither he will and he prouoketh their willes and strengtheneth their endeuors 4 After the first way this seemeth to be spoken He taketh away the lippe from those which speake truth he taketh away reason from the elders* Ezech. 7.26 according to the latter I will harden the hart of Pharao that he may not heare you Exod. 4 21. 7. and let the people go* 5 Furthermore it shall appeare sufficiently euen by one place that the ministery of Sathan doth come betweene to pricke forward the reprobate so often as the Lord appointeth them hither or thither by his prouidence For it is often sayde in Samuell that the euill spirit of the Lord or the euill spirit from the Lord either caught or let go Saull* 1. Sam. 16.14 18.10 29.9 2. Thes 2.9 Also we must adde that which Paull teacheth that the efficacie of errour and seducing is sent of God that they may beleue lying which haue not obeyed the truth 6 Hitherto we haue handeled those actions which appertaine vnto the spirituall life wherein we haue seene the weakenesse of will Will can doe nothing in bodely thinges let vs nowe see what libertie man hath in those actions which are neither iust of them selues nor yet corrupt and do rather appertaine vnto the bodily life Surely if we weigh with our own vnderstanding the administrations of outward things we shall nothing doubt that they are so farre placed vnder mans will but if we giue eare to so manie testimonies which crie that the Lord doth also gouerne our minds in these thinges they shall enforce vs to make our will subiect to the speciall motion of the grace of God who did reconcile the willes of the Aegyptians to the Israelites God bendeth the wills of men that they should lend them all pretiouse things* Neither would Iacob surely haue sayde of his sonne Ioseph whom he thought to haue bene a prophane Aegyptian God graunt that you may find mercie in the sight of this man * Gen. 43.14 Exod. 11.5 7 Obiect These are particular examples to the rule whereof all things in generall ought not to be reduced Election is not free An They proue sufficiently that so often as God will make a way for his prouidence he doth bend turne the wills of men euen in outward things and that their choice is not so free but that the will of God hath power ouer the same Experience Also dayly experience doth teach that iudgement doth often faile euen in matters which are nothing intricate the mind fainteth euen in things that are not hard againe counsell is somtimes readie in most hard matters in daungerous matters the hart and mind get the victorie of all straites Solomon interpreteth that that the eare may heare that the eye may see the Lord maketh both* Pro. 20.12 8 Obiect We must esteeme the power of mans will by the euent of things An. Yea the power whereof we speake must be considered within man and not measured by the outward successe CHAP. V. A refutation of the obiections which are wont to be brought for the defence of Freewill 1 VVE haue spoken enough of the thraldome of mans will as it may seeme vnlesse they which go about to carrie him headlong with a false opinion of freedome did set certaine reasons of theirs against vs being partly absurd partly confirmed by certain places of Scripture ill vnderstood to the ouerthrowing of our opinion we will beate backe both engines in order Obiect If sinne be of necessitie Of absurdities Pelagius Sinne is both of necessitie also voluntarie it ceaseth now to be sinne if it be voluntarie then it may be auoyded An. Sinne is both of necessitie and also voluntarie because men being become bond slaues of sinne after the fall of Adam can will nothing but that which is euill 2. Obiect Vnlesse both vertues and also vices proceede from the free election of will it is not meete that man should either be punished or rewarded Aristotle An. These are not like Punishments are of desert For we are by good right punished from whom the fault and blame of sinne doth flow but rewards are of grace So Augustine In Psal 70. * If thou haue thy due thou must be punished What is done then God hath not repayed to thee punishment Rewardes of grace but he giueth thee grace which was not due 3 Obiect If this be not the power of our will Note to chuse good or euill either all
iust shall liue by faith No man is iustified by the Lawe But the law is not of faith but the man which shall do these things shall liue in thē* Therefore the Gospel differeth therein from the law because it doeth not tie righteousnes to works but placeth it in the mercy of God alone Hence cōmeth it that the inheritance is free because it is receiued by faith faith leaneth wholy vpō the mercy of God without any helpe of works 19 Obiect The scripture affirmeth no where that a man is iustified by faith alone An. A man is said to be iustified by faith without workes Rom. 3.21.24 therefore by faith alone which the woord Free doth declare Because it is not of faith saith Paul* vnlesse it be free Ob. Without the workes of the law namelie the ceremoniall law Gal. 3 10.12 Deut. 27.16 An. When Paul saith Hee which shall doe shall liue* He is accursed which shall not fulfill al things He doth not there speake of ceremonies Gal. 5.6 20 Obiect We are iustified by faith alone which worketh by loue so that righteousnesse resteth vpon loue* Faith is effectuall through loue An. I graunt that faith which is effectuall thorow loue doth iustify but it doth not take the force of iustifiyng from that loue but because it bringeth vs into the fellowship of the righteousnesse of Christ A similitude like as fire doth not burne with his light but with his heat What the righteousnes of faith is 21 Furthermore let vs know that that righteousnesse of faith is nothing els but the reconciliation with God which consisteth in remission of sinnes alone For those whom God imbraceth are made righteous by no other means saue only in that they are purified hauing their blots wiped away through remission of sinnes And such righteousnesse may in one word be called remission of sinnes 2 Cor. 5.19.12 22 Which thing Paul teacheth most plainelie* God was in Christ and reconciled the world to himself by not imputing to men their faults but he hath committed vnto vs the worde of reconciliation Also hee which knewe no sinne was made sinne for our sakes that we might be made the righteousnes of God in him 23 Whereupon it followeth that by the onelie meane of Christes righteousnesse we obtaine to be iustified before God CHAP. XII That we may be throughlie perswaded of free iustification we must lift vp our mindes vnto the tribunall seat of God 1 BVT wee speake not of the righteousnesse of mans court but of the heauenlie iudgement seat We must lift vp our mindes thither if we wil inquire after true righteousnesse with fruite how wee may make answere to the heauenly iudge when hee shall call vs to an account Read the book of Iob. with whose brightnesse the starres are darkened with whose strength the mountaines are molten whose iustice the verie angels cannot endure* Psal 130.3 Iob. 15.15 Let him sit to examine mens workes and who can appeare assured before his throne* Yea if anie man shoulde fulfill the law hee could not so stand to the examination of the righteousnesse of God which surmounteth all our senses 2 Hither hither must we lift vp our eyes that we may learne rather to tremble then vainelie to triumph That befalleth our soule toward God A similitude which befalleth our bodie toward the visible heauen For the sight of the eye so long as it continueth viewing things which are neere vnto it it sheweth of what force it is but if it bee directed toward the Sun being too much damped with the brightnesse thereof it feeleth no lesse weaknesse in beholding it then strength in viewing earthlie things Luke 16.13 Psal 133.2 Therfore Christ said to the Pharisees that which is high among mē is abhominable with God* Let vs say with Dauid Enter not into iudgement with thy seruant for no man liuing shal be iustified in thy sight Aust lib. 3 ad Bonif. c. 5. Bern. Serm. 16. super Cantic c 3 Neither are such examples extant in the scriptures only but all godlie writers also shew that they were alwaies of this minde* 4 This is the only fortresse of safetie wherin exercised consciences may safelie rest whē they haue to deale with the iudgemēt of God For those stars which shine most cleerelie in the night season A similitude doe loose their light brightnesse when the sunne ariseth what doe we thinke shall become euen of the most rare innocencie of men when it shall be compared with the purenesse of God For there shal be a most strait examinatiō 2 Cor. 4.9 first because god shal pearce euē into the most hiddē cogitations of our hearts* The Diuell the accuser shal vrge vs who is priuie to all our wicked deedes the externall pompe of good workes shall nothing help vs there Hypocrisie shall fall downe flat being confounded Examination For that which is commonly counted righteousnesse is before God meere iniquitie 5 Let vs come downe from beholding the perfection of God The beholding of our mescrie to view our selues without flattery For it is no maruell if wee be so blinde in this point seeing no mā doth beware of pestilent flattering of himself Euery mans way is right in his owne eies* In an other place Pro. 21.2 16 3. all mans wayes seeme cleane in his owne eyes But if we call backe our conscience vnto the iudgement seat of God euery man shal appeare before God to be rottennesse a worme abhominable and vaine drinking iniquitie as water For who can make that clean which is conceiued of vncleane seed* Ioh. 15.16 14 4. 9.20 Thus far ought the streightnes of this examination to goe vntill it haue brought vs that we be fully throughly throwen downe The way to saluation haue by that means prepared vs to receiue the grace of Christ 6 This is the true way to humble our selues that being altogether empty poore we may giue place to the mercie of God True humilitie For it is not humiliation if we think that any thing remaineth in vs. Saluation is prepared but for the humble people* And that is perfect humilitie Psal 18.28 not that modestie for which men are commended but submission vnfeigned of a mind throughly throwen downe with the feeling of his owne miserie and pouertie For so is it described in the word of God* zep 3.11 Ies 66.2 57 Luk. 18.13 7 And Christ represēted in the publicane the true image of humilitie * Luk. 18.13 who standing a far off and not daring to lift vp his eies toward heauē praieth with many teares Lord be mercifull to me a sinner On the other side he setteth before vs an example of arrogancie in the Pharisee Therefore the heart or breast is open to receiue mercie Luk. 16.11 if it be emptie of his owne worthines Therefore doth Christ preach the Gospell to the
poore he biddeth those which labour come to him * Mat. 11.28 he calleth not the iust but sinners * Mat. 9.13 ◠8 Therefore if we will giue place to the calling of Christ let vs abandon both arrogancie also securitie Arrogancie securitie are two plagues Note that beeing readie wee may make hast vnto Christ that being empty hungry we may be filled with his good thinges Because euerie man doth so much hinder the bountifulnesse of God as be doth rest in himselfe CHAP. XIII That ther must be two things obserued in free iustificatiō 1 VVE must especially respect two things first that the Lords glorie remain to him vntouched vndeminished Two thinges in iustification that our cōsciēces haue a calme tranquilitie before his iudgement seate that shal be obserued if he alone be knowē to be iust to iustify him which is of the faith of Iesus Christ Because so long as man hath anie thing to say for himselfe so long there is somewhat taken from the glorie of God Let the knowledge of our owne iniquitie be added Note 1 Cor. 1.13 Rom. 2.19 whereby being beaten downe wee may flie vnto Christ in whom we may reioyce and triumph* 2 So it is indeed we do neuer trulie glorie in him vnlesse wee be throughlie spoiled of our owne glorie* Obiect Hee doeth not glorie who without arrogancie doth recognize his owne righteousnesse The end of iustification An. Such estimation breedeth confidence and confidence glorying Therefore let vs remember that in the whole disputation of righteousnesse wee must haue respect vnto this end that the praise thereof remaine sounde and whole to the Lord. For no man can chalendge to himselfe euen the verie least iote of righteousnesse without sacrilege Whence peace of conscience doth come 3 Whereas wee set downe in the second place that the conscience cānot otherwise be kept before God vnlesse free righteousnesse bee giuen vs by the gift of God let vs alwaies remember that saying of Soloman Who will say I haue cleansed my heart I am purified from my sinne There is no man surelie which is not drenched in infinite filthinesse He shall haue no quietnesse of conscience thereby but shall rather be tormented with the terror of hell He shall profite nothing by deferring or driuing of Pro. 20.9 By works commeth doubting and at length desperation whē euerie man for himselfe accounteth how much hee oweth Desperation cōmeth by workes and how vnable he is to pay Lo now faith is extinguished oppressed for to doubt and despaire is not to beleeue 4 Againe the promise should be voide for if the accomplishment thereof depend vpon our merite when shall wee come to this point to deserue the goodnesse of God Moreouer that second member followeth vpon the former for the promise shall be fulfilled to none but to those which shall beleeue it Therfore if faith be fallen there remaineth no force of the promise Therfore the inheritance is of faith that it may be according to grace Mercy truth are ioyned togither Psal 119.76 Ies 9.6 Eph. 2.4 to establishe the promise for it is abundantlie confirmed when it resteth vpon mercie alone because mercie and truth are knit together with a perpetuall knot* Therfore seeing that faith doth lay hold vpon Christ alone it followeth that hee is not without cause called the king of peace our peace which appeaseth all the trobles of the soule If the meanes bee demaunded we must come vnto his sacrifice 5 For Paul denieth that there is anie peace or quiet ioy left to mens consciences Rom. 1.5 Rom. 8.45 Psal 23.4 vnlesse it bee set downe that wee are iustified by faith which is a thing altogether passiue to iustification bringing nothing of ours to win Gods fauour but we receiue that of Christ which we want CHAP. XIIII VVhat manner of beginning iustification hath and the continuall processe thereof 1 THAT wee may more easilie discusse what maner righteousnesse man may haue during the whole course of this life What manner righteousnes man hath let vs make a fourefold degree For men are either indued with no knoweledge of God as idolaters or being entered by the sacramentes they denie God not with their mouth but in their deedes or they are hypocrites or being regenerate they meditate vpon true holines In the first when they are to bee iudged by their naturall gifts there shall not be foūd one sparkle of goodnes frō the crown of the head vnto the sole of the foote 1 Naturall Idolaters 2 Ob. What excellent giftes soeuer are seen in the vnbeleeuers they are gifts of God as in Titus Traianus iustice Ier. 17 9. Gen. 8.21 moderation equitie in Vespasian continencie 3 An. Neuerthelesse that is true which Augustine writeth that all those which are strangers frō the religion of god howsoeuer they be counted wōderful for the opinion of vertue which men haue of them are not only worthie of no reward but rather of punishment because they pollute the pure giftes of God with the filthines of their heart Obiect They are Gods instruments to preserue societie An. Notwithstāding they do most wickedlie execute these good works of god because they are kept from doing euil not with any sincere desire of goodnesse Why the workes of the wicked be no good workes but by ambition by the loue of themselues or by some sinister affection 4 Furthermore Iohn saith that there is no life without the sonne of God Therefore as for those which haue no part in Christ 1 Ioh. 5.12 how great soeuer they be whatsoeuer they do or goe aboue they goe forward notwithstanding vnto destruction vnto the iudgement of eternal death forasmuch as they cannot please God being destitute of faith* Heb. 12.6 5 The thing shall appeare more plainely if the grace of God be set against the naturall condition of mā as cōtrary The miserie of man is knowen by the grace of God The scripture crieth that God findeth nothing in man whereby he may be moued to do good to him but that he doth preuent him with his free goodnes For what can a man that is dead do to recouer life But when hee doth inlighten vs with the knowledge of him selfe he is said to raise vs vp from death and to make vs a newe creature* 1 Ioh. 5.25 Eph. 2.4 6 So soone as Isaias hath described the vniuersall destruction of all mankind he doth excellentlie adde afterward the order of his restoring* Ies 59.15 If the couenāt of God which is our first ioyning with God do rest vpon the mercie of God Iustification is the beginninge of loue Rom. 5.6 Coll. 1.21 1 Ioh. 4.10 Ose 14 5. there is no foundation left for our owne righteousnesse For if iustification be the beginning of loue* what righteousnesse of works do go before it 7 Vnder this sort are comprehended the second third order