Fruitful Instructions and Necessary Doctrines, Part 163 – Part 179
163 We are iuſtified by the grace of God in Chriſt, and not by workes.
NO workes of the law can iuſtifie men, that is to ſay, in gods iudgment acquite and diſcharge them, from ſinne, from accuſation and damnation of the law, reconcile them vntounto God, and make them perfect righteous good and bleſſed. The grace of God alone in Chriſt Ieſus doth theſe thinges, and therefore hee that thinketh, beleeueth and teacheth otherwiſe, deſpiſeth the grace of God, maketh Chriſt vnprofitable, and therefore maketh alſo the whole doctrine of the Euangeliſtes and Apoſtles voyde and of none effect. For the Apoſtle Paule teacheth plainely that noe fleſh ſhall be iuſtified in the ſight of God by the workes of the law.Ro. 3.20. For by the lawe commeth the knowledge of ſinne, but now without the law is the righteouſnes of God declared by faith in Ieſus Chriſt. For all they that beleeue are iuſtified freelye by grace through the redemption that is in Chriſt Ieſus. Alſo in another place hee ſaith, a man is not iuſtified by the workes of the lawe but by the faith of Ieſus Chriſt. For in Chriſt our Lord,Gal. 2.16. as in the true and liuing ſonne of God, is incloſed fulneſſe of grace and all heauenly treaſures, the which he keepeth not vntounto himſelfe alone, but according to his pleaſure, and according to our neceſſitie, he beſtoweth them vppon vsus, ſo that wee ſhall not want at all anye of thoſe thinges which are requiſite vntounto our righteouſnes, perfection and ſaluation.Mat. 28.18 Mat. 11.28 All power is geuen vntounto him in heauen and in earth. For the which cauſe he calleth all men vntounto him, and will heale all our infirmities.
164 Howe faith doth iuſtifye.
AS the paſſion of Chriſt ſerueth to none but ſuch as do beleeue, ſo neither doth faith (as it is onelye a bare qualitye or action in mans minde) it ſelfe iuſtifie, vnleſſe it be directed to the bodie of Chriſt crucified, of whom it receaueth al his vertue. And therefore theſe two, fait… and Chriſt Ieſus crucified muſt alwaies ioyntly concurre and go together. As for example, when the people of Iſraell were commaunded of Moſes to looke vp to the braſen ſerpent, neither coulde the ſerpent hauehave helpe… them except they had looked vp,Num. 21. no… yet their looking vpwarde hauehave profited them, vnleſſe they had directed their eyes vponupon the ſaide Serpent ſet vp for the ſame purpoſe for them to behold. So our faith in like caſe directed to the bodye of Ieſus our Sauiour, is onelyonly the meanes wherby the merites of Chriſt are applyed vntounto vsus, and we now iuſtified before God, according to the doctrine of S. Paule, who in expreſſe wordes defining vntounto vsus, what this ſaith is, and howe it iuſtifieth ſaith: If thou ſhalt confeſſe with thy mouth the Lord Ieſus,Ro. 10.9. and beleeue in thy heart that god rayſed him from death, thou ſhalt bee ſaued &c. Beſides this, what action … qualitie ſo euer is in mā, either hope, charitie or any other kind of faith and beleeuing, be it neuer ſo true, except it apprehend the body of Chriſt the ſonne of God, it ſerueth not to iuſtification. And that is the cauſe why wee …dde this word only to faith, and ſay: that faith onelyonly in Chriſt iuſtifieth …s, to exclude all other actions, qualities, giftes, or workes in man, from the cauſe of iuſtifying, for as much as there is no other knowledge nor gifte giuen of God to man, be it neuer ſoe excellent, that can ſtand before the iudgement of God to iuſtification or whereunto any promiſe of ſaluation is annexed:Io. 3.14. but onelyonly this faith loaking vp to the braſen Serpent, that is, to the body of Chriſt Ieſus crucified for vsus.
165 We cannot deſerue grace by our workes.
IF we wil be true chriſtiās, we muſt firſt acknowledge our ſelues by the law to be ſinners, & that it is impoſſible for vsus to do any good worke: For the lawe ſaith, wee are euill, and therefore all that we thinke, ſpeake or do, is againſt god. We cānot therfore deſerue grace by our works, which if we go about to doe, wee double our offence: For ſeeing wee are euill trees, we cannot but bring forth … fruites,Mat. 7.17. Ro. 14.23 that is to ſaye ſinnes: F… whatſoeuer is not of faith is ſinne. Wherefore hee that woulde deſer… grace by workes going before faith goeth about to pleaſe God with … which is nothing elſe, but to … ſinne vponupon ſinne, to mocke God and to prouoke his wrath. Secondly if we… will be ſaued, we muſt not ſeeke ſaluation by workes:1. Io. 4.9. For God hath ſent his onelye begotten ſonne into the world that wee might liue through him: he was crucifyed and dyed for vsus, and offered vp our ſinnes in … owne body.Ro. 3.20. The law doth nothing elſe, but vtter ſinne, terrifie and humble, and by this meanes prepareth vsus vntounto iuſtification, and driueth vsus to Chriſt. For God hath reueiled vntounto vsus by his word, that he will be vntounto vsus a merciful father and without … deſertes (ſeeing we can deſerue nothing) will freely giuegive vntounto vsus remiſſion of ſinnes, righteouſnes, and … euerlaſting for Chriſt his ſonnes ſake. For God geueth his giftes fre… ly vntounto al men, and that is the prayſe and glory of his diuinity.
166 Saluation commeth onelyonly by faith.
WHoſoeuer ſtudieth to bee accepted with God and to bee found righteous in his ſight, let him learne diligently by the doctrine of S. Paul to make a difference and a ſeparation, as far as from heauen and earth betwene the righteouſneſſe of workes and righteouſnes of faith, & in any wiſe beware he bring no other meanes for his iuſtification or remiſſion of his ſins, but only faith apprehending the bodye or perſon of Chriſt Ieſus crucified. For as there is no waye into the houſe but by the doore, ſo is there no cōming vntounto god but by chriſt alone, which is by faith. And as the mortall body without bodily ſuſteinance cannot but periſh: ſo ye ſpirituall ſoule of mā hath no other refreſhing, but onelyonly by faith in the body and bloud of Chriſt whereby to be ſaued.Ro. 9.30. With this faith the Idolatrous Gentiles apprehended Ieſus Chriſt & receaued thereby righteouſneſſe.Act. 10.44. Cornelius a baptized Romain ſo ſoone as hee heard Peter preach Chriſt,Mat. 16.16 receaued foorthwith the holy Ghoſt. Zacheus receaued the perſon of Chriſt into his houſe & withall receaued ſaluation both to him & his whole houſholde.Luk. 19.6.9. What a ſinner was Marie which had no leſſe in hee then ſeauen Deuils,Luk. 7.47. and yet becauſe ſhe ſet her heart and affection vppon that perſon, many ſinnes were forgiuen her.Lu. 23.43. The right hande Theefe, howe farre was he from fulfilling of the lawe, and yet by faith entered he iuſtified into Paradyſe the ſame day with Chriſt. In like maner, although the poore Publican came to ye temple with leſſe ſhowe of holineſſe after the lawe:Lu. 18.14. yet went he home to his houſe more iuſtified then the Phariſie with all his workes, and all by reaſon of faith. The parable of the prodigall ſonne that was loſt:Luk. 15. alſo of the loſt grote & of the loſt ſheepe which went aſtray and was founde againe: what doe theſe declare but that which is loſt by the lawe, to bee recouered by fayth and grace. And thus, as the paſſion of Chriſt is onelyonly the formall cauſe of our ſaluation: ſo is faith only the inſtrumentall cauſe that maketh the merites of Chriſt auayleable vntounto vsus.
167 The Papiſts can not be perſwaded of free iuſtification.
THe Papiſts cannot be perſwaded that we become righteous through the meere fauour of God in our Lorde Ieſus Chriſt: they cannot receiue the doctrine of free iuſtification whereby wee are taught that GOD receaueth vsus of his owne meere merciemercy, and that his accepting of vsus is not for anye reſpect of our owne workes which are altogeather ſinnefull:1. Io. 1.7. but becauſe it pleaſeth him to waſhe vsus and clenſe vsus in the bloud of his onelyonly Sonne, and to holde vsus, and acknowledge vsus for his children,Eph. 2.3. notwithſtanding that by nature there is nothing in vsus but wretchedneſſe and curſedneſſe. For what ſhall become of merits (ſay they) and of the good workes wherein the ſaluation of men conſiſteth? And why do they ſtand vpō their merits & are ſo beſotted wt them but onelyonly becauſe they looke not vppe to god? They diſpute in their ſcholes whether good workes deſerue recompence and wages: but it appeareth howe they fall a ſleepe vponupon this diſputation and yet in the meane while God ceaſeth not on his behalfe to playe the Iudge, not in iudging according to their lawes, but in behauing himſelfe according to his owne maieſtie: that is to ſaye, in finding out that thing in men which we cannot perceaue. But if our vertues were godly in deede, that is to ſaye ſuch as might goe for payment before God: then might we hauehave ſome colour to boſte: but when wee ſhall hauehave priſed them to the vttermoſt they ſhall be but ſmoke. Let men not therefore flatter their heartes in vanitie,Iob. 9.2. but conſider (as the trueth is) that no man ſhall be iuſtified through his owne vertues (ſeeme they neuer ſo excellent) in the ſight of God.
168 Faith doth iuſtifie three manner of wayes.
FAith firſt doth iuſtifie the perſon in making him accepted, and the childe of God by regeneration before he beginne to doe anye good worke. Secondly it iuſtifieth a man from ſinne, in procuring remiſſion and forgiueneſſe for the ſame. Thirdly it iuſtifieth the good deedes and workes of man, not onelyonly in bringing foorth good fruites, but alſo in making the ſame works to be good & acceptable in the ſight of God which otherwiſe were impure and accurſed in his ſight. The office therefore of faith and workes is diuers and muſt not bee confounded. Faith firſt goeth before and regenerateth a man to God,Act. 13 39 and iuſtifieth him in the ſight of God, both in couering his euill deedes, and in making his good deedes acceptable to God, clyming vp to heauen, and there wraſtling with GOD and his iudgement for righteouſneſſe, for ſaluation and for euerlaſting life. Workes and charitie followe faith and are exerciſed here vponupon the earth and glorieth onelyonly before men, but not before God, in ſhewing foorth obedience both to God and to man. Further then this, our good woorkes doe not reach, nor hauehave any thing to doe in the iudgement of God touching ſaluation. (I ſpeak of our good works as S. Paul ſpeaketh Rom. 7.Ro. 7.18.) as they be ours and imperfect. For elſe if our works coulde be perfect, according to the perfection of the lawe,Leu. 18.5. and as Chriſt wrought them in the perfection of the fleſh, that is, if wee could performe them without any tranſgreſſion: ſo might wee liue in them: but ſeeing the weakeneſſe of our fleſh cannot attaine thereto, it followeth that all glory of iuſtifying is taken frō works and tranſferred vntounto faith.
169 The meaning of being iuſtified by Faith.
IF Abraham had beleeued no more, but that there was a God in heauen: that would not hauehave ſerued to hauehave iuſtified him, for the Heathen do beleeue ſo much. Againe, if Abraham had beleeued that god was iudg of the worlde: that woulde not alſo hauehave ſerued his turne. But when as God ſaide vntounto him, I am thy exceeding great rewarde,Ge. 15.1. & 17.7. and I will be thy God and the God of thy ſeede after thee, and moreouer in thee ſhall all Nations of the earth bee bleſſed: by accepting ſuch promiſes, wherein GOD acquainted himſelfe with him, and witneſſed to him that he tooke him for one of his houſholde and as his owne childe, and became his Father: Abraham was iuſtified by accepting that promiſe. For aſſoone as God offered him his goodneſſe and grace, he beleeued the word, and receaued it: and then was hee full ſure of his ſaluation. To bee iuſtified therefore by fayth, is not a confuſed opinion of beleeuing that there is a GOD, but a holding of him for our Father and Sauiour, and that becauſe he ſheweth himſelfe to be ſo by his woorde, and alſo giueth vsus a good pledge and earneſt penny of it in our Lord Ieſus Chriſt inſomuch that there he ſheweth himſelfe to be ioined and vnited with vsus, and that although wee bee wretched creatures and hauehave nothing in vsus but all miſchife,Eph. 2.3. yet he faileth not to take vsus for his owne, and to admit vsus into his fauour: the reaſon whereof is, becauſe our Lorde Ieſus Chriſt is the meane betwixt him and vsus Therfore when we hauehave that promiſe, and reſt wholly vppon it, and doubt not but that God doeth and will ſhewe himſelfe gratious to vsus vntounto the end, and therewithall call vponupon him, and reſorte onelye vntounto him, giuing ouer this worlde, and continuing in the hope of the heauenly life: then be we ſure that wee hauehave faith, and are iuſtified: and that was the manner of our Father Abrahams beleeuing: and without that, let vsus aſſure our ſelues, that there is no Chriſtianitie at all in vsus. For as S. Paule ſayth vntill wee knowe what the Goſpell is,Ro. 10.14 we cannot call God our Father. Wee cannot call vppon God except (ſayth he) we knewe him and beleeued in him. And howe is it poſſible for vsus to knowe him till he be reuealed vntounto vsus? Therefore faith muſt needes go before.Ro. 10.17. And whereof commeth faith? Faith commeth by hearing ſayth S. Paule, wherefore we muſt be trayned in the goſpell or elſe we can hauehave no faith.
170 Of free iuſtification by faith without workes.
WHen we ſay that we be iuſtified by faith, it is not ment that there is any worthineſſe or deſert in our faith, as who ſhould ſay, that god were bound to vsus, and therefore receued vsus for it: but that becauſe God hath ſhewed himſelfe mercifull towardes vsus, and promiſed to be our ſauiour: we being firſt bereft of al truſt in our vertues do come vntounto him by faith knowing wel yt if bee cōſider vsus in our ſelus, he muſt neds curſe & abhorre vsus,Eſay. 2.3. ſeing then yt faith bringeth not any thing on mans behalfe, but receueth all thinges of Gods meere and free goodneſſe, there is no queſtioning what worthineſſe there is in vsus. For faith not onelyonly helpeth vsus to the attainment of our ſaluation, but alſo bringeth vsus all perfection. If GOD hauehave reſpect to our workes, woe will bee vntounto vsus. Therefore hee muſte bee faine to turne away his countenance from the conſidering of our perſonnes and to receaue vsus alonely in our Lord Ieſus Chriſt, or elſe (in his looking vppon vsus) to marke nothing but our miſeries, that he may be moued and prouoked to mercy. So then, GOD hath a double reſpect in iuſtifiing vsus. The one is, that he beholdeth our miſeries: for inaſmuch as he ſeeth vsus ſo plunged in all confuſion, he is moued to pitie. Againe to the intent he may no more be againſt vsus which are ſinners, he muſt be fain to look vponupon our Lord Ieſus Chriſt and vponupon his righteouſneſſe, that the ſame may do away all our offences.
171 Of Freewill.
AS concerning Freewill, as it may peraduenture in ſome caſe bee admitted that men without the grace, may doe ſome outwarde functions of the Law, and keepe ſome outward obſeruaunces or traditions: ſo as touching thinges ſpirituall and pertayning to ſaluation,…. Cor 3.5. the ſtrength of man, being not regenerate by grace is ſo infirme and weake that he canne performe nothing, neither in doing well, nor willing well. Who after he be regenerate by grace, may woorke and doe well, but yet in ſuch ſorte that ſtill remaineth notwithſtanding a great imperfection of fleſh, and a perpetuall reſiſting between the fleſhe and the ſpirit.
From this truth of doctrine, the Church of Roome doeth degenerate, which holdeth and affirmeth that men without grace may performe the obedience of the Lawe, and prepare them ſelues to receaue grace by working, ſo that theſe works may be meritorious, and e congruo obtaine grace. But as for the infirmity which ſtil remaineth in nature that they nothing regard, nor once ſpeake of.
172 The doctrine of freewill, is an arrogant doctrine
THe vnderſtanding and Freewil of man, not being regenerated, is ſo fowly blotted and defaced in him, by his firſte tranſgreſſion, & ſo wrapped in ſinne and wickedneſſe: that euen by nature he is caried head long vntounto all manner of euill, ſo as he is made very vnfitte and vnapt to goodneſſe. And then what libertie or freewil can be attributed to ſuch a mā Saint Paule ſaith, The wiſedom … the fleſh is enemy to God:Ro. 8.7. For it is not ſubiect to the Law of God, neither in deede can be. But whoſoeuer is borne anewe by grace, through the operation of the holye. Ghoſte, of him is this ſaying of Chriſt to be vnderſtood,Io. 8.34, & 36. whoſoeuer committeth ſinne is the ſeruaunt of ſinne. But if the ſonne ſhall make you free, you ſhallbee free in deede. That is you are made free from ſinne, the Deuil death and damnation, that freely & wt good will by the operation of the holy Ghoſte, and not by compulſion, you might do that good thing which you doe. And they which are ſo redemed and indued with Chriſtian liberty, they attribute not the good which they doe, vntounto their owne power and freewill: but to the grace of Chriſt, and to the holy Ghoſte, whiche worketh the ſame in them. For our Sauiour Chriſt ſaith He that abideth in mee,Io. 15 5 and I in him, the ſame bringeth foorth much fruite, for without me ye can do nothing.
Saint Paule alſo ſayeth, wee are not ſufficient of our ſelues to thinke any thing as of our ſelues,2. Cor. 3.5. but our ſufficiency is of God
And in an another place he ſaith,1. Cor 47 what haſt thou, that thou haſt not receaued. If thou haſt receaued it, why reioyceſt thou as though thou hadſt not receaued it? And againe he ſaith,Phi. i. 29 & 2.13. VntoUnto you it is geuen for Chriſt, that not only ye ſhould beleeue in him, but alſo ſuffer for his ſake: and furthermore, it is God (ſaith he) which worketh in you both the will and the deede, euen of his good pleaſure.
173 The doctrine of Freewill is blaſphemous.
THey doe greatly erre which doe attribute vntounto men freewil, and the power to guide and gouern themſelues: they are alſo vnthankfull or at leaſtwiſe endeuor to bring al the world to vnthankfulneſſe, and are arrogant, when ſo much as in them lyeth, they diſpoſſeſſe the holy Ghoſte of his benefits & giftes, and attribute them vntounto men, Wherefore eſchuing ſuch doctrine as a deadly peſtilence.Ro. 12, 13 Io. 15.5 Let vsus harken vntounto ſobrietye. The which we ſhal doe, if with humblenes we acknowledge our ſelues to bee the braunches: and that we truly confeſſe with Saint Paule, that we are not able of our ſelues,2. Cor. 3.5 Phil. 2.12 but our ſtrengthe commeth of God. Let vsus not be proud and arrogant, but by humility of mind let vsus occupy our ſelues about our ſaluation &c.
174 We can neither attaine vertue, not eſchue vice by our Freewill.
WE cannot attain vntounto any vertue, nor yet tame and aboliſhe ſuch faults and vices as are condemned, by our freewill, nor by any ableneſſe that is in vsus,Phil. 2.13 Tit. 2.11, 12 Gal, 5.20 21 but God muſt worke in vsus, and we muſte bee members of our Lord Ieſus Chriſte. It is ſaid, that wee muſt liue ſoberly righteouſly and godly. And how ſhall we do ſo? when the holy ghoſt ſhal rule in vsus, then ſhal we hauehave theſe vertues. It is ſaid, that we muſt fly drūkēneſſe intemperancy, ſtrife, debate, pride and ſuch like. And how? hauing the ſpirit of meekeneſſe, of the feare of God, the ſpirit of wiſedome and diſcretion, and all this was geuen to our Lord Ieſus Chriſt, to th'end he ſhould make them that beleeue in him, pertakers of it. Therefore ſeeing we are of nature intemperate, full of vanity, ful of ambition and pride, geuen to vnrighteouſneſſe deceit and wrong, let vsus come & ſubmitt our ſelues vntounto him that was appointed our head: & know that ther is no other meanes for vsus to bee kept in obedience to God and to liue according to his wil: vnleſſe we bee vnited to the body of our Lord Ieſus Chriſt, for then is the holy ghoſt powred vpō vsus, to ſtrengthen vsus the better, for he is the fountaine of all holineſſe, of all righteouſnes, and to be ſhort of all perfection.
175 Opinion of freewil, is vnthankfulnes
SEing our nature is ſo corrupted ye as God himſelfe ſaith,Ge. 6 5 our heart is bent only to euil euen from our youth how can any goodneſſe proceede from vsus, as of our ſelues? how can we chalenge power to fulfill Gods law, & by our good doings to be reconciled vntounto him?Io. 15.13. Without me (ſaith Chriſt) you cā do nothing. And S Paule acknowledgeth that he is not able to thinke a good thought as of himſelfe,2. Cor. 3.5 but all his ſufficiency is of God.
If Saint Paule doth ſo humbly acknowledge his weakneſſe, why ſhould we ſtand ſo proudly in our owne conceits? Wee loſte free will to louelove and embrace the commaundements of god through the greatneſſe of the ſinne of our firſt Father Adam: Wherefore men are vnthankfull and vnkinde vntounto ye grace of God, in attributing much vntounto needy and wounded nature.Aug. ep. 107. The firſt man (Adam) was ſo made, that nothing reſiſted his will, but after through freewill he ſinned, Wee as many as deſcend from his ſtocke, are caſte downe headlong into a neceſſity of ſinning. If in the fall of Adam wee loſte freewill, to louelove and embrace the commaundement of God: if we ſhew our ſelues vnthanful to gods grace by attributing ſo muche to our maimed and corrupt nature: if by Adams offence we be caſt into a neceſſity of ſinning: Let vsus as the Goſpell teacheth vsus, caſt away this confidence of our owne power. Let vsus ſhake off this ſelf liking hipocriſie, let vsus ſubmit our ſelues vnderunder the mighty hand of God and acknowledge our own infirmity, & not kick at that doctrine of the goſpel, yt layeth before vsus our own weakenes, and teacheth vsus what need we hauehave of the grace of God in Chriſt Ieſu.
176. Our wil is vtterly blinde, till God hath chaunged vsus.
IT is the power of the holye Ghoſt, through which wee are drawne to the obedience of God, according as he hath choſen and adopted vsus for his children before the foundation of the world. Moreouer the holye ſcripture ſheweth vsus,Eph. 1.3.4 that we ſhall alwaies be enemies vntounto God, vntill hee hauehave chaunged and renewed vsus. And this is the cauſe why Moſes ſaid vntounto the people,Deu. 29.4. that God had not yet geuen them an vnderſtanding heart, and ſeing eyes. And therefore to th'end hee might bee obeyed, hee ſaith: that hee would giuegive them a new heart, taking away the ſtony heart.Ier. 3 1.33 The prophet Ieremie in the 31. chap. and ſo likewiſe Ezechiel, and the apoſtle Paule, doe agree in this that God giueth both to will and to performe.Eze. 11.19. & 36.27. And in the firſte of Iohn it is ſaid, that they which beleeue, are not of the will of fleſh nor bloud:Phil. 2.13. Io. 1.13. P…o. 3.10. But renewed of God. Furthermore when the Apoſtle ſp… keth Ro. 3. of the will of man, ſuch … it is by nature, he decyfereth plainly inough that there is nothing but peruerſitie and malice, as alſo in the 8. chap. he ſaith,Ro. 8.7. that all our thoughtes are enmities vntounto God. Alſo in his firſt chap. to the Eph. he ſheweth well that faith and regeneration proceeded from no other thing, then free electiō. And indeede it muſt needes be that God accompliſh in vsus that which … hath ſpoken by his prophet Eſay:Eſay 66.19. I appeared (ſaith he) vntounto them which ſought me not. And this likewiſe … the cauſe, why Iohn the Baptiſt reprouing the rudenes and hardneſſe of his diſciples:Io. 3.27. no man (ſaith hee) … receiue any thing, vnleſſe it be giuen him from aboue.
177 Man hath no free wil to do good.
FOr aſmuch as we are borne of the fleſh, there is nothing in vsus but v… ter corruption, and we tende alwai… towarde the earth. Men maye … deed glorie in their owne wiſedome and moreouer thinke that they hauehave a free choyſe and will of their owne, to take the good and leaue the euill: but thoſe are but dreames. For it is certaine that ſo long as we be let alone in our own nature,Io 3.6. Ge. 6.5. we tend euermore vntounto euill, and the Scripture alſo condemneth vsus of it ſaying that there is not anye thought conceaued in mans minde, but the ſame is lewd, and all our affections are enemies and rebellions againſt God. Wherefore let vsus not beguyle our ſelues anye more with vaine flatteries,Ro. 8.7. but acknowledge our ſelues to be vtterly marred in Adam, ſo as there is nothing but ſinnefulneſſe in vsus.
Notwithſtanding God prouydeth for that miſchiefe when hee toucheth vsus to the quicke by his holye Spirite, and ſo purgeth our heartes as wee deſire to obey him, and although we be not ſo perfect as were requiſite, yet wee fight againſt our ſelues, and go forward ſtil to goodnes. And ſurely when Gods ſpirite is as a bridle to vsus, to hold vsus backe in his obedience, it is a ſure token that God dwelleth in vsus,Eph. 1.14. and gouerneth vsus … his flocke, and holdeth vsus for his children. For we cannot be counted chriſtians without this record, that God warranteth himſelfe to be our father, and that his holy ſpirite is as a … thereof.
178 We hauehave no freewil to doe good.
IF we hauehave free will to guide our ſelues to Godward and to attayne euerlaſting life: it would followe of neceſſitie that firſt of all wee ſhould hauehave faith, righteouſnes, and holines. But the ſcripture condemneth vsus as blynde wretches, and telleth vsus that we muſt not aduaunce our ſelues ſo high, as to thinke to attaine to Gods ſecrets: but that we muſt confeſſe our ſelues to be deſtitute of wit and reaſon. And thus it appeareth that the firſt leſſon which we muſt learne whē we come to gods ſchoole is to become fooles as S. Paule ſaith.1. Cor. 3.18. And although the ſame ſeeme ſtraunge vntounto vsus: yet muſt we paſſe that way: So that if wee attende to bee taught at Gods hand, we muſt become fooles: that is to ſay, we muſt acknowledge that there is not ſo much as one drop of reaſon or vnderſtanding in vsus, but that we be more deſtitute of it then the bruit beaſtes. And therefore let vsus learne to humble our ſelues that God may reach vsus his hand. And let vsus vnderſtand that to comprehend gods ſecrets he muſt be fayne to giuegive vsus his holy ſpirit, and to inlighten our darkenes: and for aſmuch as we be too farre to ſeeke, he muſt ſhewe vsus what is for vsus to knowe, and we muſt not preſume to hauehave any knowledge, other then he giueth vsus.
179. Free will ouerthrowne.
AS Chriſt our ſauiour denyeth men to be fit to beleeue, except they be drawne of God the father: ſo likewiſe he pronounceth that the grace of the ſpirite is effectual, by which men are drawne to beleeue of neceſſity. By theſe two members,Io. 6.44. & 45. the whole power of feewill is quite ouerthrowne, of the which the papiſtes ſo greatly dreame. For if we come … to Chriſt before the father drawe vsus, (as the truth it ſelfe doth truely affirme) we hauehave not ſo much in vsus, … the beginning of faith, nor readin… at al to obey. Moreouer if al do come whom the father teacheth, he doth not onelyonly giuegive a deſire to beleeue, but alſo faith it ſelfe. Therfore in that we willingly obey, by the direction of Gods holy ſpirite, it is a token of grace, and of our ſealing: becauſe God ſhoulde not draw vsus if ſo be, he ſtretching … his hand as it were, ſhould leaue o… will in the middeſt in ſuſpence. For he is properly ſaid to draw vsus when he extendeth the power of his ſpirit to the full effect of faith.