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
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
8 Let vs conclude that our Redeemer did come of the seed of Abraham and of Dauid and that hee was made man according to the flesh that there is the vnitie of person in two natures CHAP. XV. That we may know to what end Christe mas sent of the father and what hee brought vs wee must respect three thinges in him his prophetical office his kingdome and his Priesthood 1 BVT to the end our faith may finde in Christe perfect and sounde matter of saluation wee must set downe this principle that the office which was enioined him by his father consisteth in 3. parts for he was both made a prophet Christ a prophet a king a priest although it did little auaile to know these thinges in name vnlesse the knowledge of the vse end were added A kinge 2 And vnto these three offices appertaineth the title of Christ or annointed A Priest Obiect Hee was called the Messias by peculiar consideration or respect of his kingdome An. I graunt and yet the propheticall priestlie annointing A prophet Isa 61.7 haue their degree neither are they to bee neglected by vs. There is expresse mention made of his propheticall office in Iesaias in these wordes* The spirite of God the Lorde vpon mee therefore the Lorde himselfe hath annointed mee that I might preach to the meeke c. Hee is the true prophet whom the father hath set before to be heard* Mat. 3.17 A kinge 3 I come to his kingdome whose nature is spirituall Dan 2.44 Psal 89.36 Ios 53.8 whence all the force eternitie thereof is gathered* which must be placed in two things The one appertaineth vnto the whole bodie of the Churche* Ioh 18.56 the other is proper to euerie member 4 And the force profite which we reape by the spirituall kingdome of Christe The profite of Christs kingdome consisteth in two thinges first that wee may know him to reigne rather for our sakes then for his owne and that both within and without namely that being replenished so farre as is expedient with the giftes of the spirit whereof we are emptie naturallie we may perceiue by the first fruites that we are trulie ioyned to God to perfect blessednesse Secondlie that trusting to the power of the same spirite we may not doubt that wee shall alwaies haue the victorie against the Diuel the worlde and all manner hurtfull thing 5 Therefore his kinglie annointing is set foorth vnto vs what maner annoynting Christs was not done with oile or ointments made with spices but he is called the annointed of God because the spirite of wisedome of vnderstanding of councell of strength and the feare of God did rest vpon him Obiect It is written Ios 12.2 Psal 45.8 Then shall he deliuer vp the kingdome of God and the father Againe * 1 Cor. 15 24 the sonne himselfe shall bee made subiect that God may bee all in all Therefore his kingdome is not euerlasting An. That is said because in that perfect glorie the kingdome shall not be so gouerned as it is now Phil. 2.9 Luk. 2 21. Io. 33 22. Because God will at this day as it were by meanes gouerne his church in his person* but he shal be then by himselfe the only head of the church 6 The end and vse of the priesthood of Christ is that he may be the mediatour His priesthood beeing cleane from all blot that he may reconcile God to vs. That this may more easilie appeare we must beginne with his death because hee hath purged our sinnes by his death Hereupon it followeth that he is the euerlasting intercessour Psal 110.4 through whose patronage we obtaine fauour Whence ariseth to godlie consciences both boldnesse to pray and also quietnesse Lastlie that he is our priest in such sort that he bringeth vs into the fellowship of so great honour* Apoc. 1.6 Our sacrifices that the sacrifices of praiers and praise which come from vs may be acceptable to God CHAP. XVI How Christ hath fulfilled the office of the redeemer that hee might purchase saluation for vs where his death and resurrection are handeled and also his ascention into heauen The ende of those thinges which haue bene spoken hitherto 1 THOSE things which wee haue hitherto spoken touching Christ must be referred vnto this one marke that beeing in our selues condemned dead lost we may seeke righteousnesse in him deliuerance life and saluation like as we are taught in that notable saying of Peter Act. 4.21 Three thinges to be considered That there is none other name giuen vnder heauen to men wherein they must be saued * That we may the more easilie perceiue that three things come to be considered of vs. First how great our iniquitie is secondlie howe fearefull the iustice of God is Lastlie how sweet his mercy is 4 God was our enemie because of sinne vntill wee were restored to fauour through the death of Christ Rom. 5.10 * Obiect But his mercy did preuent vs and hee gaue his sonne freely which are manifest pledges of loue Our miserable estate without Christ An. Such speeches are applied to our capacitie that we may the better vnderstande how wretched and calamitous our condition is without Christe For we can neuer sufficientlie perceiue howe great Gods mercie is toward vs vnlesse we feele our own iniquitie being stricken with feare of eternall death 3 As God is the chiefest righteousnesse so hee cānot loue that iniquitie which he seeth in vs. Therfore all of vs haue in vs that which is worthie of the hatred of god The righteousnes of God therfore in respect of corrupt nature againe of our wicked life being added thereto wee are all in the displeasure of God being in his sight giltie and born to the dānation of hel God loueth his creature But because the Lord will not destroy that in vs which is his hee findeth something which of his goodnesse he loueth though wee bee not fullie coupled to God Gods mercie before Christ doth ioyne vs. 4 And for this cause Paule saith How God hated vs and also loued vs. Eph. 1.4 Ioh. 3.16 Rom. 5.10 that that loue wherewith God loued vs before the creation of the word was grounded in Christ * 5 Furthermore hee hated vs after a wonderfull and diuine sort because of iniquitie and hee loued vs because he had made vs. And now though Christ by the whole course of his obedience hath purchased the fauourable good will of God yet the scripture ascribeth this to his death as peculiar and proper to it * wherein wee must consider two thinges Rom. 4 15. 5.9 first that he was condemned as guiltie bearing our person * Secondlie that he was neuerthelesse acquitted by the mouth of the iudge Ioh. 1.29 that it might more euidentlie appeare that he was burdened not with his owne but with our wickednesse 6 And now euen
precious bloud so much as in them lieth Ought not they which do heare these things to be more affrayde of sinninge A pricke to Pricke vs forward to doe good then if it were sayd that sinnes are wiped away by good works CHAP. XVII The reconciling of the promises of the Law and the Gospell Quest 1 IF good works do not iustifie to what purpose serue the promises of the Law* Deut. 7.11 Ier. 7.3 33 An. God maketh promise to none but such as are perfect obseruers of his Law which are no where to be found Therfore all mankind by the Law remaineth in danger of the curse 2 Obiect By this meanes all the promises of the Law should be voide of effect and vaine An. It is true vnlesse the goodnesse of God dyd help by the Gospell when it assigneth Christ alone when he setteth Christ for the fulfilling of righteousnesse* Gal. 2.16 3 Obiect That is repayed to the workes of the faithfull which God promised in his Law to the followers of righteousnesse An. But in that repaying or rendering we must always consider the cause Why our workes be acceptable to God which winneth fauor for our workes And it is three fold the first that God turning away his eys frō beholding the works of his seruants doth embrace them in Christ and reconcile them to him self by the coming of faith only betweene without anie help of works The seconde is that he extolleth workes of his fatherly goodnesse without esteeming their worthinesse to this honour that he maketh some account of thē The third that he receiueth the same with pardō not imputing their imperfectiō Therfore grace is the cause of repairing 4 Obiect God is no accepter of persons but in euerie nation he which doth righteousnesse is accepted of him There is a double accepting of persons An. There is a double accepting of persons First such as man is by nature God findeth nothing in him wherewith he may be enclined vnto mercie sauing only miserie Obiect The prayers and almes deedes of Cornelius came into the sight of the Lord* Act. 10.31 therefore man is prepared by good works to receaue grace An. Cornelius was alreadie illuminate by the Spirite of wisedome and also sanctified who was a follower of righteousnesse Therefore he had from the grace of God those thinges which in him did please God as it is sayd Therfore seing all men are lost by nature and God would not haue them lost surely that accepting doth not respect mans righteousnesse but it is a pure token and proofe of Gods goodnesse toward miserable sinners 5 The second accepting whereof Peter maketh mention is that whereby the faithfull after their calling are approued of God euen in respect of their workes because the Lord cannot but loue those good things which he worketh in them by his Spirit Cornelius was freely accepted before his good works could be accepted 6 And to the end these things may be the better vnderstood The promyses of the lawe we must marke whether the promises be of the law or of the Gospel For they must not be taken in one and the same sense The promises of the Law do alwayes promise a reward vpon condition if we shall do But the promises of the Gospell do rather shewe what maner persons God his seruants be which haue receaued his couenant in good earnest thē expresse the cause why God doth good to them 7 Quest Why then haue good workes the title of righteousnesse giuen them Deu. 6.25 24.13 How good workes doe iustifie and why is it said that a man is iustified by them* An. They iustifie if they be perfect works and we are too blame that they are not such 8 Obiect We are not iustified without faith neither are we iustified by it alone workes fulfill righteousnesse For faith was imputed to Abraham for righteousnesse* Rom. 4.3 Gen. 15.6 that notable fact of Phinees is imputed for righteousnesse * Psal 106.31 Iud. 25.7 Deut. 26.26 How faith doth iustifie 9 An. A man is not counted righteous for one or two good works neither yet for manie because he which offendeth in one is guiltie of all neither is there found any worke which is in all respects pure And faith alone doth iustifie by laying holde vppon Christ our righteousnesse In that place Phinees is counted righteous before men who praised his fact not before God 10 Obiect As Dauid saith Blessed are they whose iniquities are forgiuen * Ps 112.1 Psal 32.1 So on the other side Blessed is the man that feareth the Lord * Psal 14.21 which taketh pitie vpon the poore * Psal 1.1 that hath not walked in the counsell of the wicked * Iam. 1.12 c. An That which Paule saith is most true * Mat. 5.3 that blessednesse consisteth in remission of sinnes * Rom. 4.3 For because those vertues shall neuer be in man in such sort that they can be acceptable to God of them selues it is proued that man shal allwayes be miserable vnlesse he be rid out of the miserie by forgiuenesse 11 Obiect Iames teacheth in plaine words that both Abraham was iustified by workes and that all we likewise are iustified by workes and not by faith alone* Iam. 2.12 An. Iames speaketh of a dead faith but we of the liuely the faith of the deuils is hādled in that place but we intreate of the faith of the faithfull 12 There is another fallacie in the worde Iustified Because it is sayd there that Abraham was iustified that is counted iust before men in respect of his works but we speake of iustificatiō before God* 13 Obiect The doers of the Lawe are iustified and not the hearers* Rom. 4.3 An. It is true if any man fulfill it 14 Quest Why then do the faithfull so boldly offer their righteousnesse to be examined by the iudgement of God and why do they couet to haue sentence giuen of them according to it* Rom. 2.13 An. We are to consider two things therein first they bring not all their whole life but some speciall cause into iudgement For Dauid saith in an other place* Psal 7.9 27 1. 18.21 26 19. If thou shalt marke iniquitie who can abide it Enter not into iudgement with thy seruant* Againe they do not chalenge to them selues righteousnesse in respect of the righteousnesse of God but inasmuch as they compare them selues with the wicked Psal 130.3 So Dauid sayd to Saull Let the Lord render to euerie man according to his righteousnesse and truth* Psal 14.30 15 Obiect Salomō saith that he which walketh in his integritie is iust 1 Sam. 26.23 Pro. 20.7 12 28. Ezech. 18.9.21 After which maner Ezechiel reporteth that he shall liue which shall do iudgement and iustice* An. But let one of the children of Adam come abrode with so great integrity if there be none they must either perish in
vnlesse wee reproch him with pouertie or crueltie 37 Furthermore let vs knowe for a suretie that sinnes cannot hinder 2 Cor. 13. Lu. 15.20 but that he will receiue be beneficiall to those which submit them selues and craue pardon* 38 Lastlie of all when we call him ours in common we are thereby taught howe great affection of brotherlye loue ought to bee among vs who are sonnes togeather with suche a father Our by the same right of free liberalitie And let vs pray for all* but chiefly for those which ar of the houshold of faith* Eph. 2.24 Gal. 6.20 39 We may pray especiallie both for our selues and also for certaine others yet so that our minde depart not from the beholding the comminaltie Speciall prayer 40 When we say that he is in heauen we signifie that he is not kept in some one country because the heauen of heauens do not conteine him* but that hee is spread abroad throughout all Which art in heauen 1 Kin. 8.37 Ie. 60.1 that when wee seek him we may be lifted vp aboue all sense of bodie and soule Secondlie he is set aboue all change and corruption Finallie he comprehendeth all the whole world and gouerneth it by his power Wherfore this is as muche as if hee had been said to be of infinite greatnes or highnes of an incōprehensible essence of infinite power of eternall immortalitie Hallowed be thy name 41 The summe of the first petition is The first petition that we desire that God may haue the honour whereof he is worthy that men may neuer speake or think of him without great reuerence against which profaning is set By Name we meane his power goodnesse wisedome righteousnesse mercy truth which cary vs to wonder at him prouoke vs to set forth his praise Name Therfore we desire that that name may be sanctified and that God will deliuer that holy name from all reproch and contempt Hallowed yea that he will bring all mankind vnder his reuerence and that all vngodlinesse may be abolished Let thy kingdome come 42 The kingdome of God hath two partes one that God will reform all the wicked lusts of the flesh by the power of his Spirite The partes of the kingdome of God Secondly that he will frame all our senses vnto the obedience of his gouernment that he will defende his children and breake the indeuors of the wicked That doth he by the efficacie of his word which is called his scepter Therefore we craue that he will increase the number of the faithfull and increase their blessinges and also multiplie them that he will raigne in vs by his Spirite that by this meanes the filth of vices being driuen away perfect integritie may flourish vntill the last comming of Christ This prayer doth pull vs backe frō the corruptions of the world it kindleth a desire to mortifie the flesh it teacheth vs to beare the crosse forasmuch as God will haue his kingdome enlarged by this meanes Thy will be done 43 We speake not in this place of the secret will of God wherby God doth gouerne all things The third The will of God is double appoint them to their ende but of that which is made knowen to vs by the Scriptures wherto willing obedience doth aunswere And therefore the heauen and earth are expresselie compared togither Therfore we are commaunded to desire that like as nothing is done in heauen but according to the commandement of God and the Angelles are meekely framed vnto all righteousnesse so the earth may be brought vnder such gouernment as stubburnnesse and frowardnesse being extinguished Geue vs this day our dayly bread The second part The 4 petition 44 The second part followeth now wherein we descend to our owne profit By this we aske in generall of God all thinges which the vse of the bodie needeth vnder the elements of this world we commit our selues to his keeping and prouidence that he may feede Bread Our Dayly foster saue vs. This is no light exercise of faith We aske breade that we may be contented with that portiō which God giueth We call it ours in respect of the gift and daily that the immoderate desire of transitorie things may be bridled in vs Forgeue vs our debtes The fift 45 In this and the next Christ hath briefly cōprehended what soeuer maketh for the heauenlie life Like as the spirituall couenant consisteth onely vpon these two members which couenaunt God hath made for the saluation of his Church I will write my lawes in their hartes and I will be mercifull to their iniquitie* Ier. 31.33 33 8. Sinnes are debts He calleth sinnes debtes because we owe the punishment therof neither could we by anie meanes make satisfaction vnlesse wee should be discharged by this remission and we desire to haue this remission as wee forgiue our debters Remission conditionall that is as wee spare all men and pardon all men by whome soeuer we haue bin hurt in a thing either by deede or word Therefore vnlesse we forgiue we shal not be forgiuē And yet ther is no merit in our remission but the Lord meant by this meanes to help the weaknesse of our faith that it may be not a cause but a signe of our debt which is forgiuen vs. And leade vs not c. 46 Because we haue a continuall combate The Sixt. we desire to be furnished with weapons and to be ayded that we may be able to get the victorie Tentations are manifest And nowe there be manie formes of temptations For euen the euill desires of the minde which prouoke vs to transgresse the Law which either concupiscence putteth into our mindes or the deuill doth rayse are temptations and those thinges which of their owne nature are not euill are notwithstandinge through the subtiltie of Sathan made temptations to drawe vs from God And they are either on the right hand as richesse power honour c. or on the lefte as pouertie contempt afflictions c. through the sweetnesse wherof we are either drunken or else we are offended with their bitternesse and so cast from vs our hope And we say that God leadeth into temptation when he giueth ouer the reprobate whom he hath depriued of his Spirit How god doth lead into temptation to become the bondslaues of Sathan which is a sure testimonie and token of his vengeance For thine is the kingdome 47 Furthermore this is the sound rest of our faith to wit that the kingdome is Gods and the power and the glorie for euer Amen is added whereby is expressed the earnestnesse of our desire to obtaine those things which we haue asked of God 48 We haue what so euer we ought to aske of God taught vs by Christ Mat. 17.5 whome the Father hath appointed to be our teacher* Mat. 17.5 and who is his eternall wisedome * Ies 11.2 Therefore this prayer is
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
the sight of God or else they must flie to the fortresse of mercie but the Lord after he hath once receaued men into the couenant of grace he doth not examine their works as they deserue but doeth kisse them with fatherly kindnesse Obiect The Apostle wisheth so great perfection to the faithfull that they may be blamelesse and vnreprouable in the day of the Lord* Eph. 1.4 1 Thes 3.23 An. All the godly must indeed ayme at this mark and striue to come vnto it but because the best maner of this present life is nothing else but a goinge forward we shall come to that marke then onely when being vnclothed of the flesh of sinne we shall be wholie ioyned to the Lord. CHAP. XVIII That the righteousenesse of workes is ill gathered of the reward Obiect 1 GOd shall render to euerie man according to his workes* Mat. 16.29 2 Cor. 5.10 Rom. 2.6 Ioh 5.29 c Degrees and steppes to saluation An. The maner of speaking doth rather shew the order of following then the cause For the Lord doeth finish our saluation by these degrees of his mercie when he calleth the elect vnto him self hauing called them doth iustify them hauing iustified them doth glorifie them Obiect It is sayd to the faithfull that they worke out their owne saluation* An. That is done when by applying thē selues in doing good works Ph. 2.12 they meditate vpon eternall life But the Lord is said both to begin and to finish* Ph. 1.6 2 The kingdome of heauen is not seruants wages but childrens inheritaunce which they alone shall enioy which are adopted of the Lord to be his children* Eph. 1.18 Gal. 4.30 Obiect God sware to Abraham Beccause thou hast done this thing and hast not spared thine owne sonne I will blesse thee and will multiply thy seede* Gen. 22.3 An. He had receaued the promise before the cōmandement was giuen Therefore he deserued not the blessing by his obedience 3 Obiect The Lorde doeth either deceaue or mocke vs when he saith that he rendreth that for reward to our works which he had giuen freely before works Why that is attributed to workes which is geuen frielie An. He doth not mocke vs. Because he will haue vs exercised by good works to thinke vpon the geuing of those things which he hath promised and to runne through them that we may come to the blessed hope which is set before vs in the heauens the frute of the promises is rightly assigned to them vnto the ripenesse whereof they bring vs Therfore let vs say with Peter* 1 Pet 1.6 eternall life is the reward of faith 4 Therefore when the Scripture calleth eternall life the reward of workes Eternall life is the reward of faith it doth it not to set forth the dignitie of our works as if they deserue such a reward but that it may succour our weaknes which it doeth otherwise exercise with so manie griefes whiles we liue here 5 Obiect God who is a iust iudge will once geue to those that be his the crowne of righteousnesse* 2 Tim. 4.8 An. To whom should he geue a crowne as a iust iudge if he had not giuen grace as a mercifull father and howe should there be righteousnesse Grace went before righteousnes if grace had not gone before which iustifieth the wicked 6 Obiect Make you friends of the wicked Mammon that when you shall neede they may receaue you into euerlasting habitations* Lu. 16.9 The same is sayd of Paule * 1 Tim. 6.17 Good workes are compared to richesse which we may enioy in the blessednesse of eternall life An. He which giueth to the poore lendeth to the Lord* He which soweth plentifully Mat. 25.4 Pro. 19.17 shall reape plentifullie * 2 Cor. 6.6 For those things are put into the hand of the Lord which are bestowed vpon the pore according to the dutie of loue As he is a faithfull keeper of that which is committed to him so he will once restore it with plentifull ouerplus 7 Obiect Tribulations are brought vppon the faithfull that they may be accounted worthie of the kingdome of God for which they suffer because he is iust to restore affliction to those which afflict you and to you rest* 2 Th. 1.5 Heb. 6.10 An. God the Father will haue vs whom he hath chosen to be his children to be made like to Christ his first begotten * Rom. 8.29 Luk. 24.26 Act. 14.22 As it was meet that he shold first suffer then at length enter into the glory of God appointed for him so must we by many tribulations enter into the kingdome of heauen So we are coūted worthie of the kingdom of heauen The markes of Christ which beare in our bodie the markes of our maister that his life may be made manifest in vs. 8 Obiect Loue is greater then faith therefore we are rather iustified by loue then by faith* An. Loue is greater then faith 1 Cor. 13.13 not that it is more meritorious but more fruitefull because it farther because it serueth more because it is alwayes quicke and in force whereas the vse of faith lasteth but for a time How loue is greater then faith Obiect If loue be the bond of perfection therfore of righteousnesse also which is nothing else but perfection An. But we shall neuer come vnto that perfectiō vnlesse we fill all the measures of loue 9 Obiect Christ sayd to the Lawyer If thou wilt enter into life keep the commandements An. We are excluded by our sinnes frō the righteousnesse of the Law Therfore we must needs seek another help that we may enioy eternall life Ioh. 6.26 Faith is a work Obiect Faith is a worke* therefore it ought not to be set against works An. Faith iustifieth not inasmuch as it is the obedience of the will of God but inasmuch as it embraceth the mercie of God The lawe of contraries Obiect There is the same rule of contraries Therfore if euerie sinne be counted to vs for vnrighteousnesse it is agreable that the praise of righteousnesse be attributed to euerie good worke Iam. 2.10 An. This maxime hath no place here For if we offend in one we are guiltie of all* And a man can not be righteous by works vnlesse he followe this straight line with a continuall course CHAP. XIX Of Christian libertie 1 NOw must we in treat of Christiā liberty which is as it were an appurtenāce of iustification is of no small force to vnderstand the force of it 2 And it consisteth in three points the first is that the consciences of the faithfull when the affiance of their iustificatiō before God is to be sought do lift vp themselues aboue the lawe and forget all the whole righteousnes of the law Obiect Then the Lawe is superfluous for the faithfull Christian libertie consisteth in three thinges An. It is not because it stirreth vs vppe