the righteousnes of God For Christ is the ende of the lawe for righteousnes vnto euerye one that beleeueth Here Paule maketh this to be the cause of the casting of of the Iewes for that they woulde ioyne their owne righteousnesse with the righteousnesse of God which is by fayth and of both ioyned togither make one forme of righteousnesse Also Rom. 11. he reasoneth thus If it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were worke no more worke Paule here first setteth downe two contrarie propositions without any meane betwene them If election and saluation be of workes it is not of grace If it be of grace it is not of workes bicause that debt and gift are so contrarie that neither of them may rightly be sayde one of the other or both of them of any thirde Eyther therefore we are iustified and saued by fayth alone or by workes but the testimonies before alledged doe proue that no man is iustified by workes Agayne if christian righteousnesse did consist of fayth and works togither the reasoning of Paule were fonde and vayne Rom. 4. To him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleueth in him that iustifieth the vngodly his fayth is counted for righteousnesse Here Paule maketh two sortes of righteousnesse which differ the one from the other For they haue contrarie causes For the righteousnesse of fayth by which he that beleeueth is iustified is imputed and giuen freely but the righteousnesse of works is not free Furthermore if one part is to be attributed to fayth the other part to workes in the iustification of man two absurdities should followe thereof one that the promise shoulde be made vncertaine which ought to be certaine Another that the satisfaction of Christ coulde not suffice except it were stablished by our workes Wherefore we embrace the saying of Augustine which sayth It is grace in no poynt except it be free in all poyntes But the occasion of the errour of the Papistes was a Philosophicall imagination which knoweth no righteousnesse except it be a certayne qualitie in vs. For it vnderstandeth not that a man may be iustified by the imputation of the righteousnesse of another Nowe let vs come to essentiall righteousnesse concerning which first it is to be vnderstand y t we are in no wise righteous before God by y e essential righteousnes of God but in respect of the principall efficient cause For the formall righteousnesse by which we are righteous before God is no other than the obedience of Christ as Paule plainly teacheth Rom. 5. By the obedience of one many shall be made righteous But the obedience of Christ is of two sortes of the crosse and of the lawe By the obedience of the crosse whereby he humbled himselfe and became obedient vnto the death euen the death of the crosse Philip. 3. the Lorde doth make a full satisfaction for our sinne The obedience of the lawe he imputeth vnto vs that beleeue that by it we maye appeare righteous in the sight of God Paule sayth that this righteousnesse or obedience of Christ is imputed to them that beleeue therfore it is neyther substance nor qualitie abyding in them whereby a man is made righteous formally Wherefore this affirmance is surely to be helde that christian righteousnes is the obedience of the sonne of God imputed to him that beleeueth But in the meane season we must also vnderstande this that the Scripture maketh mention of three kindes of righteousnesse of man whereof one is of fayth by which we stande before God and this is perfect as the obedience of Christ is perfect neyther is it diminished or increased by the diminishing or increasing of fayth For the Publicane had this full and perfect as well as Peter although the fayth of Peter was much more manifest and knowne Another is the beginning of obedience which is also called the righteousnesse of a good conscience This is not set agaynst the wrath of God bicause it is not perfect obedience of the lawe yet it is necessary in as much as it is the proper fruite of fayth An other there is which is as yet looked for whereof Paule speaketh Galat. 5. For we through the spirite wayte for the hope of righteousnesse through fayth And 1. Iohn 3. Dearly beloued nowe are we the sonnes of God but yet it doth not appeare what we shall be and we knowe that when we shall appeare we shall be like him for we shall see him as he is and euery man that hath this hope in him purgeth himselfe euen as he is pure This righteousnesse therefore is a making of vs lyke vnto God a dwelling of God in vs a full fruition of God an absolute and perfect loue And although we must confesse that the heartes of them that beleeue are the temples of the holy ghost and Christ sayth Iohn 14. If any man loue me he will keepe my worde and my father will loue him and we will come vnto him and wil dwell with him yet it doth not followe that this dwelling of God in vs is the righteousnesse whereby we stande before God but it is a diuine presence in vs by which we are renued doe feele comfort and begyn to approch to eternall life Furthermore if men were iustified here by essentiall righteousnesse there shoulde be no difference betweene the righteousnesse by which we are righteous in this lyfe and that by which we shall be like vnto God in all eternitie But Paule putteth a manifest difference betweene these two For he sayth that we haue the righteousnesse of fayth nowe here in this lyfe but that we doe looke for another righteousnesse which Iohn defineth to be a framing or fashioning whereby we shall be fashioned lyke vnto God which fashioning shall proceede from hence in that we shall see him as he is Newe obedience is necessarily ioyned with fayth For regeneration which cannot be absent from a iustifying fayth doth necessarily bring forth it fruites which are seene in newe obedience For after that a man through the grace of regeneration is made a newe tree he ought to bring forth newe that is good fruites which Paule in his Epistle to the Philip. calleth the frutes of y e righteousnes of fayth Iames pronounceth in his own peculiar and proper phrase that men are iustified by the same that is acknowledged and declared iust This newe obedience is sometime called sanctification which consisteth of the mortifying of the fleshe and of the quickening of the spirit For Paule sayth thus Christ is made vnto vs wisedome and righteousnesse and sanctification and redemption He is made our wisedome in the preaching of the Gospell He is made our righteousnesse by the attonement for sinne and imputation of righteousnesse He is made our
we may obteine and receiue good thinges at the hand of God Agayne it giueth to vnderstand that in prayer is required faith which resteth vpon the goodnesse of the mediatour Furthermore of this place is gathered that all douting is farre to be remoued from prayer for he which douteth or wauereth when he prayeth doth onely poure out wordes vnprofitably and prayeth not effectually whereupon this also followeth that if we must not wauer nor dout in prayer it is but in vayne to make more mediatours For they which seeke after more mediatours doe thinke that they are not heard for the one and onely mediatour Christ Moreouer with this saying of Iames disagreeth the opinion of the Papists who goe about to make faith and douting to agree togither To these may be added that all things that pertaine to the saluation of our soules are to be asked without any conditiō Finally the opinion of the Stoicks is here confuted concerning the necessitie of the falling out of thinges for as wisedome is here promised to him that asketh it by faith so the wisedome wherof mention is here made is not giuen to him that doth not aske it For he that vvauereth is like a vvaue of the sea tost of the vvinde and caried avvay 7 Neither let that man thinke that he shall receyue any thing of the Lorde This is a reason why in prayer he requireth fayth without wauering for he which wauereth saythe he is compared to a waue of the sea that is he is vnconstant For as the waue of the sea is driuen sometime into this coast sometime into that according as the winde and the raging of the sea is so a man douting now thinketh this thing shortly after his minde being changed he thinketh an other thing euen as he is driuen on with erroneous doctrine and blinde affections Such a man praieth in vayne bicause he is destitute of true faith These thinges ought to admonish vs of constancie both in doctrine and also in godly exercises But perhaps some man will obiect and saye there is douting in euerie man therefore there is a firme and constant fayth without wauering in no man I aunswere that according to diuers principles both may be both stedfast faith and doubting For if thou doest respect the spirite in the regenerate fayth is a firme consent nothing wauering But if thou lokest vnto the flesh doubts do oftentimes arise which are the works of y e flesh agaynst which the works of the spirit do striue We haue an exāple of eyther of these in Abraham Ro. 4. 8 A double minded man is vnstable in all his vvayes He is here sayde to be a double minded man which doubteth of the doctrine or wyll of God such a one bicause he is vnconstant in all his doinges therefore hath he no stablenesse or constancie in his prayer Let vs therefore in this place note that the foundation of all godly actions yea and of that most excellent worke of prayer is constancie in the doctrine concerning the will of God in fayth 9 Let the brother of lovv degree reioyce in that he is exalted 10 Againe he that is rich in that he is made lovv for as the floure of the grasse shall he vanish avvay Bicause both pouertie by which all kinde of calamitie as by a particular or an example is signified and also riches by the name whereof all prosperous succes in this lyfe is vnderstande may minister matter of tentation he doth very conueniently preuent an obiection and teacheth both that is the poore man and also the rich He teacheth the poore man not to fasten his eyes vpō the calamitie of this present life but rather to cōsider that he is exalted whereby hereafter he being made the son of God shall be aduanced vnto the glory of immortality He teacheth the rich mā to thinke with himselfe how fraile and deceitfull the riches of this world are which as they do not make him blessed that possesseth them so doe they sone vanish away euen as the floure of the herbe What doth not Paul say Let him that reioyceth reioyce in the Lorde Wherfore thē doth Iames bid him that is poore of low degree reioyce in that he is exalted and him that is rich in that he is made low The Apostles doe nothing disagree the one with the other For both of them doe place the foundation of true reioycing in the Lord. Wherfore these exceptions are to be held first what good thing soeuer we haue let vs acknowledge that we haue receiued it of God attributing nothing to our selues Secondly let vs holde fast this foundation that we trust to be saued through the onely mercy of God Finally let vs rest in the onely author of all goodnesse with these exceptions we may reioyce and that godly in euery kinde of thing that is good 11 For as vvhen the sunne riseth vvith heate then the grasse vvithereth and his floure falleth avvay and the goodly shape of it perisheth euen so shall the rich man vvither avvay in all his vvayes He amplifieth the comparison wherein he compareth the glory of riches to the fading floure which when the heate of the Sunne increaseth is wythered falleth away and perisheth As therefore it is a foolish thing to reioyce in vayne riches so the godly man should do preposterously if he being discouraged with the grieuousnesse of his pouertie shoulde be ouercome of tentation 12 Blessed is the mā that endureth tentation for vvhē he is tried he shall receiue the croune of life vvhich the Lord hath promised to them that loue him Before he willed that christians doe reioyce when they shall fall into diuers tentations now hauing confuted those thinges that seemed to be agaynst his purpose hee rendreth a reason of his exhortation The argument is concluded after this sort Blessed is the man that endureth tentation that is which fainteth not vnder the burden of tentation therefore the godly oughte with good cause to reioyce when they fall into diuers tentations The antecedent he proueth by the ende of tentation being ouercome after this maner when he that is tempted is tried he shall receiue a crowne of life therefore he may well be called blessed The antecedent is grounded vpon the promises of God vvhich crovvne sayth he God hath promised to them that loue him This place y e Papists abuse to confirme their opinion concerning merites of workes But the very circumstance of the place confuteth them For the Apostle dealeth here with them that are conuerted who being iustified before by fayth do go thorow diuers tentations to the hauen of blessednesse Agayne it is one thing to speake of the cause of saluation and another thing to speake of the way by which we must come vnto saluation which is free Neyther is the crowne of life a rewarde due to our fighte but a free recompence of our labour For
we doe not deserue a crowne by fighting but the father giueth it vnto his children of his mere goodnesse who considereth not so much what the children doe deserue as what he hath promised them of his fatherly loue Furthermore if any man obiect the crowne of life is promised to them that loue therfore loue is a merit or desert of the crowne We must aunswere that there is committed a fallacion of that which is not the cause as of the cause For the antecedent doth not contayne the cause of the crowne but the qualitie or maner of crowning And bicause there be two principles of things one that the thinges be the other that they maye be knowne what they be we must vnderstand y e concerning God his mere good will and pleasure and the redemption which his sonne hath wrought and fayth concerning our selues are the very principles which doe iustifie and saue vs. But if thou considerest the knowledge of righteousnesse and saluation the principles thereof are rightly sayd to be patience vnder the Crosse loue mercy towarde the poore and other vertues For these doe make that thou maiest be knowne to be righteous and saued Wherupon the Lord sayth I was an hungred and ye gaue me meate I was naked and ye clothed me By these fruites of fayth the angels of God and men shall iudge the tree in the last day and thereby shall account the righteousnesse and saluation of the elect But here of more in the second chapter where shall be entreated of a liuely and of a dead fayth 13 Let no man say vvhen he is tempted I am tempted of God for God can not be tempted vvith euell neither tempteth he any man He being about to entreate of the causes of tentation first taketh away the error of them which thought God to be the author of tentation and forbiddeth that any man when he is tempted that is when he is prouoked to doe euill say that he is tempted of the Lorde For God wyll not haue sinne therefore he prouoketh not to sinne neither is delighted with the perdition of men Wherfore as God himselfe is voyde of tentation so doth he tempt no man that is he doth not moue him forwardes to sinne Thys place doth plainly make agaynst those that make God the author of sinne 14 But euery man is tempted vvhen he is dravvne avvay by his ovvne concupiscence and is entised He sheweth the cause and fountayne of tentation that is of prouoking to doe euill This fountayne or spring he maketh to be euery mans own concupiscence to the which he attributeth a double effect For the first it withdraweth the cogitation of man from that which is good Secondly it entiseth the affection of man and ouerwhelmeth him vnwares We must therfore striue agaynst the first motions least that being entised by our concupiscence we fall into sinne Of tentation and the remedie agaynst it TEntation is a driuing forward or perswading of a mā to enterprise some thing that is either to commit or to omit Hereof there are dyuers sorts whych take their differences of their endes For there is one tentation of seducing or beguyling there is another of presumption another of triall Of these three I wyll speake in order and shewe the remedyes agaynst euery of them Tentation of seducing is that the ende whereof is seducing or beguiling By this man is prouoked to enterpryse something agaynst the law of God whereby he being deceiued is miserably excluded out of the familie of God falleth from grace and becommeth guiltye of eternall death vntyll such tyme as he repent For fayth can not abide and and remaine when man giueth place to such tentation and knowing and willing doth disobediently despise the commaundement of God This tentation of seducing is of two sortes if thou considerest the causes thereof For it is eyther outward or inwarde I call that inward whose beginning and cause is in man himselfe to wit euel concupiscence which fighteth togither with a domesticall tyranne that is originall sinne and driueth a man to offend that by this meanes the olde man that is originall sinne may obtaine the rule in man But concupiscence in euery man is of two sortes one naturall an other of the flesh Naturall concupiscence is that by which we do naturally desire those thinges which by the right iudgement of reason we iudge eyther honest eyther profitable eyther pleasant This by it selfe is the worke of God in man and by no meanes to be condemned as long as it keepeth it selfe within it owne boundes that is whiles it desireth those thinges that are shewed by the right iudgement of reason to wit those thinges whiche are in very deede honest profitable and pleasant by which nature is not defiled but preserued Concupiscence of the flesh is when by the corruption of the flesh we desire those thinges whiche please the flesh and displease God as when we couet after any thing which is forbidden vs by the law of God This of Plato is worthely called a beast with many heads of which it is spoken prouerbially Concupiscence is the first beginning of all euells For it is a most fruitefull mother of pernicious children to this Marcus the Heremite did attribute selfe loue Of this do spring surfetting and drunkennesse couetousnesse thirst after vayne glorye Of this surfetting come vnlawfull lustes and all kindes of pernicious pleasures Of couetousnesse commeth fraud guile iniurye lying violence manslaughter Of thirst after vayne glory springeth pride wicked ambition diuers ill practises briefly contempt of God and of our neighbour Thou seest what a fruitefull mother of all vices the concupiscence of the flesh is which one hath called and not vnworthely the fountayne of all euel in asmuch as it is not onely the euident cause of all iniquitie and hatred of God but also it calleth men from that which is good and honest For when men doe study vpon heauenly thinges and meditate vpon diuine matters this commeth and with entisements as with certayne cordes draweth them backe Wherefore Iames doth not without good cause affirme that men are entised by their owne concupiscence But how shal we ouercome the concupiscence of the flesh This beast is to be bounde with singular art and cunning and to be mortified but it is bound not by mans strength but by a diuine power that is by the spirite of fayth which in the man that is regenerate doth ingender a certayne newe concupiscence which is called the concupiscence of the spirite This when it is first conceyued by the spirite of fayth setteth it selfe agaynst the concupyscence of the flesh whereupon there riseth in all the godly a very sore conflict betweene the flesh and the spirite Hereupon is that which Paule sayth The flesh lusteth agaynst the spirite and the spirite agaynst the flesh But from whence is that concupyscence of the spirite
demaunded what are the causes of good workes by which men ought to be stirred vp and pricked forward to worke well There are numbred three most weyghty causes necessitie dignitie and reward Necessitie may be made to be of fiue sorts of y e cōmāndemēt of worship of det of holding fast y e fayth of auoyding punishmēt of cōuersion or regeueratiō Necessitie of the commaundemēt is bicause God doth seriously and seuerely commaund obedience toward his lawe Keepe mine ordinances sayth he and walke therein Paul sayth This is the will of God euen your sanctification Necessity of dette or dutie that we owe is declared Rom. 8. We are detters not to the flesh but to the spirite for we are not our owne but his that hath redemed vs with his bloud Necessitie of holding fast the fayth is commaunded to vs of Paule If there be any that prouideth not for his owne and namely for them of his housholde he denieth the fayth and is worse than an infidel And agayne Fight a good fight hauing fayth and a good conscience neyther of which is kept while we giue our selues to sinne Necessitie of auoyding punishment is confirmed by the testimonie of Dauid For iniquitie sayth he thou doest chastice the children of men Necessitie of conuersion is affirmed in this saying As I liue sayth the Lord God I desire not the death of the wicked but that the wicked turne from his waye and liue When therefore conuersion is made man is also quickened by fayth through the holy Ghost Moreouer vnto conuersion is ioined regeneration which is a beginning of a newe lyfe a newe light wisedome righteousnesse and a renuing of the image of God in vs. The seconde cause is dignitie which consisteth in this that the man conuerted or regenerate is nowe the sonne of God according to that saying He gaue power to be the sonnes of God to them that beleeue in his name Howe great a dignitie is it that they which beleeue are the temple of the holy ghost liuing that Christ dwelleth in them by fayth that the Father the Sonne and the holy Ghost doe come vnto them and will dwell with them that they are the members of Christ On the contrarie wey what a wickednes it is for the children of God to resemble the image of the enimie howe great a daunger it is that the temple of God shoulde be polluted with the filthinesse of Satan what a cruell thing it is to driue God out of his dwelling place Wherefore it becommeth the children of God to imitate their heauenly father which sayth Be ye holy for I am holy Herevpon Paule sayeth that we are called to sanctification and not to vncleannes The thirde cause is a rewarde that is a recompence of the pacience and obedience of them that beleeue This rewarde is not giuen for the worthinesse of the worke but for the promise of grace Seing that the good workes that are done of the godly are the bounden duties of seruants and vnperfect and defiled it may be demaunded why God hath added promises to good workes And there may be numbred fiue causes hereof The first that they may be testimonies of the prouidence of God For God will haue it knowne that good things pertayning to the bodye are created of him and are not spreade abroade by chaunce but are of him giuen to the Church and preserued according to the saying He is thy life and the length of thy dayes in the dayes of hunger they shall be satisfied the rich haue suffred hunger but no good thing shall be wanting to him that feareth the Lorde The seconde that they may be testimonies that God will yea euen in this lyfe keepe and preserue his Church Wherefore Paule sayth 1. Tim. 4. Godlynesse hath the promise of the lyfe present and of that that is to come Bicause God will of his infinite goodnesse gather his Church for his sonnes sake the mediatour he keepeth this order of nature he maketh the earth fruitefull that he may feede and nourishe his Church euen in this life and bicause for his Churches sake he doth feede also the rest it becommeth vs especially to be thankfull The thirde bicause God will haue corporall necessitie to be a monishment warning concerning fayth prayer hope giuing of thankes therefore hath he set forth his promises wil haue these good things to be asked loked for by fayth by this asking and looking for he will haue fayth hope and pacience to increase The fourth that they may be warnings of the promise of grace bicause that fayth which acknowledgeth the sonne and receyueth reconciliation ought alwayes to go before in the asking of corporall things and for the sonnes sake the other promises were set forth and ratified All these things are comprehended in the saying Whatsoeuer he shall aske the father in my name he will giue it you The fift bicause God will haue both these things to be knowne both that the Church is subiect to the crosse and yet nowithstanding that it is marueylously preserued in this lyfe euen among perils and daungers that all the maruaylous preseruations of the Church and al the wonderfull deliuerances of the same may be testimonies of the presence of God in his Church as it is sayde Num. 14. That the Egyptians maye knowe that thou O Lorde art among this people Iosu 3. Ye shall knowe that the Lorde God is in the middest of you 1. Kings 17. That all the earth may knowe that there is a God in Israel Esay 37. Nowe O Lorde our God saue thou vs out of the hande of Zenacherib that all the kingdomes of the earth may knowe that thou onely art the Lorde Seing that al men haue sinne it is rightly demaunded whose obedience doth please and whose doth not please To this question I doe aunswere thus Sinnes are of two sorts some are committed of them which know and are willing agaynst their conscience such sinnes are not in them that beleeue For if he that beleueth doth fall agaynst his conscience he doth as it were shake of the holy ghost renounce the fayth and is made guiltie of the wrath of God and except he repenteth he falleth headlong into eternal punishment Moreouer they which being deceyued by the delusions of the deuill doe reuolt from the foundation that is doe renounce and forsake any article of the fayth whether they vnderstande it or vnderstande it not doe cease to be holy doe shake of the holy ghost and become guiltie of eternal wrath and displeasure as Cherinthus Ebion Arius Fotinus and such lyke heretikes Other some sinnes are not committed agaynst the conscience as blindnesse and ignorance doubting many omittings of our dutie and vicious affections agaynst which euilles the godlye doe striue and doe beleeue that they are put away for the mediators sake Although this vncleannesse is in
the godly yet they doe please God for the mediatours sake receiuing by fayth forgiuenesse of their sinnes according to that saiyng Blessed are they whose sinnes are couered And Paule sayth If ye mortifye the deedes of the flesh by the spirite ye shall liue These things I thought good to speake more at large concerning true and wholesome repentance and the partes thereof that the maner of true repentance or turning vnto God may be plainly vnderstande of euerye one and the order of the partes of repentance may be considered that that which is proper to euery of them may be giuen vnto it that we doe not confounde the properties of the partes that we may vnderstande that iustification and saluation is free that we may not depriue fayth of it properties Briefly that we being iustified by fayth freely for Christes sake may giue to God his glorie and worship and exercise our selues in all kindes of good works whiles that we shall be straungers in this lyfe which a full and perfite redemption through Christ our only sauiour shall follow to whome be prayse for euer Amen Chap. 3. The summe of the thirde Chapter AS he perswadeth that none doe rashly vsurpe vnto him selfe authoritie of maistership gouernment but rather that he bridle his owne tōgue so he requireth that wisedome be shewed by modest conuersation rather than by contention and enuie whereof many mischiefes doe come The order and partes of the thirde Chapter THere are two partes of this Chapter the first concerning maistership not to be rashly vsurped ouer other but rather that the tongue is to be bridled The second of the vse of wisedome and giftes without enuie and contention Either part hath it reasons by which it is proued The exposition of the third Chapter with an obseruation of the Doctrine 1 My brethren be not many maisters THe meaning of this proposition considered by it selfe is doubtfull but if it be restrayned as it needes must be to the reasons by which the proposition is confirmed the meaning is easye Seeing therefore that all the reasons whiche are afterwarde added doe contayne the discommodities of an intemperate tongue we must of necessitie here take maisters for them which take vnto them selues authoritie to refourme and censure others and doe seuerly and rigorously call other mens deedes vnto examination and in the meane season doe not see there owne faultes He doth not therefore condemne here brotherly admonition which proceedeth of fayth and loue which hath the commandement of Christ and is the foundation of Ecclesiasticall discipline but he condemneth the lightnes ambition and pride of them which doe not so much regarde edifying as they doe giue them selues to sclaunder and backbite Christ sayth Matth. 23. Be not ye called Rabbi for one is your maister to wit Christ and all ye are brethren And call no man your father vpon the earth for there is but one your father which is in heauen c. If any contende vpon these wordes that it is not lawfull for any godly man to take vpon him the title of maister or teacher I obiect agaynst him the forbydding of the name of a father For here we are no lesse prohibited to be called fathers then maisters Wherefore as it is not simply forbidden to be called fathers but in this or that respect so neither are we simplie forbidden to be called maisters or teachers This meaning therfore is to be considered Christ doth not esteme by what name or title thou art called so as thou abidest vnder his gouernment and maintaynest brotherly concord without ambition and contempt of others Paule calleth himselfe the maister and teacher of the Gentils yet he hath not broken this commaundement of Christ but rather obeyed it For his maistership did tende vnto this ende that he might bring all vnder the gouernement and rule of Christ They therfore which eyther vpon the wordes of Iames or the prohibition of the Lorde doe condemne scholasticall promotions doe mistake and falsly apply the Scripture and appayre and diminish the profitable gouernment of a common wealth concerning learning Let ambition be farre from vs let vs submit oure selues to the maistership and gouernement of Christ and let vs reuerently retayne and keepe scholasticall order Knovving that vve shall receiue the greater condemnation The first reason is taken of punishment they which are ready to condemne others who notwithstanding them selues are in the same faults or greater doe prouoke the wrath of God agaynst themselues For seing that loue doth couer a multitude of sinnes and they are desirous to discouer the sinnes of others they doe sufficiently declare that they are voyde of loue 2 For in many thinges vve sinne all The second reason taken of our common imbecillitie and weaknes For our common infirmitie and readines to sin ought to admonish vs that we be not ouer rigorous agaynst others The chiefe causes of our falling into sinne are these 1. Sin dwelling or abiding in vs. 2. The manifold craftes and assaultes of the deuil 3. The examples of the greatest part of the worlde and those exceeding euill 4. Negligence of gouernours of maners and discipline as in parents ministers of the Gospell and ciuill rulers If any man sinne not in vvord he is a perfect man and able to bridle all the body The third reason taken of the profite of a bridled tongue He that can temper his tongue is a perfect man that is vpright or entire and endued with many other vertues Therefore he that doth vse his tongue vnruly and dishonestly is no whit vpright or entire for he is polluted with many vices Wherefore we must not rashly take vnto vs authoritie to iudge and refourme the maners of others 3 Behold vve put bittes into the horses mouthes that they should obey vs and vve turne about all theyr body 4 Behold also the shippes vvhich though they be so great and are driuen of fierce vvindes yet are they turned about vvith a very smal rudder vvhithersoeuer the gouernour listeth 5 Euen so the tongue is a little member and boasteth of great things The fourth reason likewise is taken of the profit and commoditie of a well ordered tongue For as a bitte put into the horses mouth doth turne about all the body of the horse and as the rudder of a ship doth guide the whole ship so a well ordered tongue boasteth of great thinges that is it bringeth to passe great matters and doth as it were direct the whole man into the way of perfection when as contrariwise a disordered and an vnruly tongue is like to a bitte that is lewse and a rudder that is set at libertie Behold hovv great a thing a little fire kindleth 6 And the tongue is a fire yea a vvorld of vvickednes so is the tongue set among our members that it defileth the vvhole body and setteth on fire the course of nature and it is set on fire of hel The fift reason taken
may be perceiued Matth. 19.21 VVho is sayde to be perfect and who to be vnperfect The definition of christian perfection Two parts of christian perfection To what ende wisedome is to be asked of God VVisedome that teacheth to be patient in affliction consisteth in two poyntes The first point Howe the iudgement of God is to be considered in afflictions Psalm 39.11 VVhat we must know concerning the mercy of God in affliction The second point of wisedome in affliction Iob. 19.25 2. Tim. 2.8 God the fountaine of vvisedome and all goodnesse Hovv al good things are to be obtayned at the handes of God A vaine thing to seeke after more mediatoures Our faith must not vvauer in prayer and vvhy An obiection The aunsvver Both faith vvauering are in the regenerate in diuers respects VVho is double minded The foundation of all godly doings The poore mans lesson The rich mans lesson 2. Cor. 10.17 An obiection The aunswer The glorie of riches fitlye compared to the floure that soone fadeth away The reason why the godly ought to reioyce in tentations The blessed ende of the tentations of the godly The Papistes abuse of this place and the confutation thereof An obiection The aunsvver The very principles vvhereby vve are iustified and saued The meanes vvhereby vve are knovvne to be righteous saued Matth. 25.35.36 God is not the author of tentation or of sinne From vvhence tentation proceedeth and the maner hovve VVhat tentation is Three kindes of tentation Tentation of seducing what it is Two kindes of tentation of seducing Inward tentation of seducing Naturall concupiscence what it is and how farre to be approued Concupiscence of the flesh and the description thereof The plentifull frutes of fleshly concupiscence Fleshly concupiscence the roote of all mischiefe By what meanes concupiscence of the flesh may be ouercome The flesh in the godly fighteth agaynst the spirite Gal. 5.17 Concupiscence of the spirite from whence it commeth Meanes to bynde and mortifie fleshly concupiscence The outvvard tentation of seducing which is of three sortes according to the causes therof which are the world the deuel the things that are about vs. VVhen and howe the worlde tempteth vs. Remedies against the tentation of the world To what ende the deuell tempteth vs. The engines of the deuell which he vseth in tempting the godly Examples of such as were led with the tentations of the deuell VVhy Satan rageth more now then heretofore 1. Iohn 5.4 Prou. 18.10 How the tentations of Satan maye be resisted and ouercome Tentation that commeth of the thinges that are about vs. Remedies prescribed The seconde kinde of tentation which is of presumption Remedies against the tentation of presumption The thirde kinde of tentation which is of triall Abraham tried with tentation Iob tried with tentation Iob. 19.25 Iob. 2.10 The primitiue Church tried with tentation How we must behaue our selues in tentation of triall VVhen concupiscence conceyueth Originall sin Actuall sinne VVe must in no wise think that God tempteth any man to doe euill Six reasons follow in order which do most firmely prooue that God doth in no case tempt any to doe euell The first reason The seconde reason The thirde reason The fourth reason The fift reason The sixt reason The Church and the world differ much The circumcision of the eares and lips wherein it consisteth VVhat kinde of wrath the Apostle forbiddeth A description of the true hearers of the word of God The effect of the worde of God faithfully receyued VVhat it is not only to heare the word but also to doe it Luk. 11.28 Two sorts of doers of the word A doer of the word according to the lawe A doer of the word according to grace The reason why we must be not only hearers but also doers of the word VVhy wee must not bee hearers onely he proueth by a worthie similitude The workes of hypocrites fitly compared to an image appearing in a glasse VVhy the law is called perfect VVherefore he calleth it a law of libertie VVho is not a forgetfull hearer 1. Cor. 1.30 An vsuall vice among hypocrites Certayne properties of them that are truly religious A full and perfect definition of christian religion To haue respect of persons is not agreable to the christian fayth An obiection Psal 15.4 The aunswer The fift according to the diuision receiued among vs for all do not diuide the commaundements alike which notwithstanding is a thing indifferent he foloweth here the custome of their Churches What maner of accepting of persons the Apostle disalloweth VVhy the poore of this vvorlde are not to be despised The order of the restoring agayne of mankinde Rom. 6.23 Howe farre some are deceiued in the doctrine of election VVhy so fewe come when as God calleth all by his worde God will haue al to be saued but yet by such meanes as he hath appoīted which they that refuse are iustly condemned Matth. 20.16 Many be called but fewe be chosen howe it is to be vnderstand Matth. 22.12 Psal 18.25 VVhom God will saue and whom he will condemne VVhat al they must doe which mynde and desire to attayne saluation through Christ The poore in no wise to be contemned Vngodly rich men must not be honoured with contempt of godly pore men He that faileth in one poynt of the lawe is guiltie of the whole lawe The sixt and seuenth according to our diuision Diuers reasons which proue that all sinnes are not alike as the Stoicks doe falsly affirme Luk. 12.47 Matth. 25.34 The sentence of the last iudgement and the maner thereof Iohn 5.28 VVhy the Apostle calleth as the lawe of libertie Matth. 16.27 2. Cor. 5.10 How the sentence of the last iudgement is to be applied to the wicked and howe to the godly VVe are heires not through workes but through grace VVhy it is sayd that euery man shall be iudged according to his deedes That fayth which bringeth not forth good workes is not true but vayne and cannot saue Paule and Iames speake diuersly of fayth VVhat fruites a vayne and false fayth bringeth forth He proueth by a very fit similitude that fayth without good workes is vaine Another reason prouing fayth which is without good workes to be vayne A proper similitude Another reason prouing the fayth of hypocrites to be vayne and not able to saue What kynde of faith Paule speaketh of Fruites of true fayth That our faith ought to haue good workes ioyned with it it is proued by the example of Abraham VVhat Iames meaneth by this word iustified which the Scholmen haue wrested as it is proued by three firme and strong reasons The first reason Paule and Iames are nothing contrarie the one to the other but there is difference onely in the purpose of them both The second reason concerning the taking of this word iustified The third infallible argument concerning the taking of this word iustified Gen. 22.12 VVhat it meaneth that Abrahams faith was made perfect thorow workes Another example that