Common Places, Part 3 · Chapter 4 (2 of 5)
And in the third chapter, he yet more manifeſtlie intreateth of the ſame, when he writeth; verſ. 11, &c.There is none iuſt, there is none that vnderſtandeth, or inquireth after God. All hauehave declined, and are together made vnprofitable, there is none that dooth good, no not one. Theſe things we ſée are of the ſame kind, and perteine vntounto maners. If the apoſtle would hauehave ſpoken onelie of ceremoniall lawes; he would neuer hauehave made mention of theſe things. And this is alſo more euidentlie gathered, that when he had ſaid; Rom. 3, 20,No fleſh is iuſtified by the works of the lawe: he addeth; For by the lawe commeth the knowledge of ſinne. Wherefore that lawe, whereby we knowe ſinne, iuſtifieth not. According to which meaning, he ſaid alſo in the fourth chapter; The lawe worketh wrath: ſo farre is it off, that it ſhould iuſtifie. Rom. 4, 15.But it is verie manifeſt vntounto all men, that ſinnes are better perceiued, and the wrath of God againſt tranſgreſſours more prouoked, by reaſon of the ten commandements, than through the precepts of ceremonies. I will not ſpeake alſo of that generall ſentence, wherein it is ſaid in the fourth chapter; that, VntoUnto him which worketh, verſ. 4.a reward is not imputed according vntounto grace, but according to debt: and alſo; That God would hauehave the inheritance to conſiſt of grace, that the promiſe ſhould abide firme, and not be changed, that our glorieng might be excluded; which glorieng commeth no leſſe of good workes morall, than of ceremonies. It is written alſo in the fift chapter, that, The lawe entred in, Rom. 5, 20.that ſinne might abound; and where ſinne hath abounded, there alſo hath grace more abounded▪ Theſe things alſo can not be drawne vntounto ceremonies onelie. Moreouer, in the ſixt chapter, Rom. 6, 1.when it was obiected vntounto him, that by ſo depreſſing the worke and the lawe, he did ſéeme to open a gate vntounto looſe life, and vntounto ſlouthfulneſſe, and vntounto ſinnes; as now dailie they obiect vntounto vsus, he anſwered; that, We ought not to abide in ſinne, forſomuch as we are now dead vntounto it. By baptiſme (ſaith he) we are buried with Chriſt, that euen as he died, and roſe againe; ſo likewiſe ſhould we walke in newneſſe of life. And he admoniſheth vsus, that euen as Chriſt died once, and dieth no more; ſo alſo we ſhould eſtéeme our ſelues dead to ſinne, but liuing vntounto God. And he addeth, that we muſt hauehave a diligent care, that ſinne raigne not in our mortall bodies, and that we giuegive not our members the weapons of iniquitie vntounto ſinne, but giuegive ouer our ſelues vntounto God, as of dead folks, now liuing, and our members the weapons of righteouſneſſe to ſanctification.
20 Theſe things, which we hauehave rehearſed, and the reſt which followeth, euen in a maner to the end of the chapter, ſéeme they to perteine vntounto the ceremonies of Moſes; or rather to a iuſt, ſincere, and morall life? The matter is ſo plaine, as there néedeth no queſtion therein; yet thoſe things, which are written in the ſeuenth chapter, Rom. 6, 5.be yet much more manifeſt. The affections (ſaith he) which are in the members, had force by the lawe, to bring forth fruit vntounto death. But what other thing are theſe affections, than luſts, filthie deſires, anger, hatred and enuie; which affections are reherſed to the Galathians, Gal. 5, 19.in the catalog, where the works of the fleſh are ſeparated from the works of the ſpirit? And there is no doubt, but that all theſe things perteine vntounto the ten commandements. Which thing the better to vnderſtand, Rom. 7, 7.Paule addeth; What ſhall we ſaie then? Is the lawe ſin? God forbid. But I had not knowne ſinne, but by the lawe: for I knew not what luſt ment, vnleſſe the lawe had ſaid; Thou ſhalt not luſt. Alſo; The lawe in deed is holie, the commandement is holie, verſe. 12.iuſt, and good. Againe; The lawe indeed is ſpirituall, but I am carnall, & ſold vnderunder ſin; for that which I do: I allow not, for the good which I would, I doo not; but the euill which I would not, that I doo: wherfore it is not I now that worke it, but ſin which dwelleth in me: for there dwelleth no good in me, that is, in my fleſh. I hauehave a delight in the lawe of God, as touching the inward man: but I feele another lawe in my members, reſiſting the lawe of the mind. Oh vnhappie man that I am! Who ſhall deliuer me from the lawe of ſinne and of death? Wherfore in mind I ſerue the lawe of God, but in fleſh the lawe of ſinne. Whoſoeuer ſhall diligentlie weigh all theſe teſtimonies, ſhall eaſilie ſée, that the apoſtle wholie ſpeaketh of the ten commandements; whereof alſo he plainlie maketh mention in theſe words.
Rom. 8, 3.But the words, which afterward followe in the eight chapter; namelie, That which was impoſſible vntounto the lawe, inſomuch as it was weake, by meanes of the fleſh, God ſending his owne ſonne in the ſimilitude of fleſh ſubiect vntounto ſinne, for ſinne, condemned ſinne in the fleſh. Theſe words I ſaie, cannot be expounded of the lawe of ceremonies: and much leſſe that which followeth in the ſame chapter; verſe. 12.We are debters, not vntounto the fleſh, that we ſhould liue according to the fleſh: for if ye liue according to the fleſh, ye ſhall die; but if by the ſpirit ye doo mortifie the deeds of the fleſh, ye ſhall liue. Neither canne this be referred vntounto ceremonies, no more than that can be, Gal. 3, 19.which is written to the Galathians; The lawe was giuen, bicauſe of tranſgreſſion: for where there is no lawe, there is alſo no tranſgreſſion. And it is certeine, that neither boaſting can be excluded, neither can the promiſe be firme, if our iuſtification ſhould depend of the obſeruation of the ten commandements, and of the morall precepts; howſoeuer thou take awaie the rites and ceremonies of Moſes. But much more firme is that place out of the eleuenth chapter of the epiſtle to the Romans; And if it be of works, Rom. 11, 6.then it is not of grace; if of grace, then is it not of works. This Antitheſis is vniuerſall, neither can it by anie meanes be applied vntounto ceremonies. Phil. 3, 6.I will not ſpeake of that alſo, which Paule writeth vntounto the Philippians; how that he, beſides thoſe precepts of Moſes, liued alſo without blame as touching the righteouſnes which is of the lawe. Epheſi. 2, 9.For that which he writeth vntounto the Epheſians, the ſecond chapter; Not of works, leaſt anie man ſhould boaſt; he writeth vntounto the Gentiles. Wherfore thoſe works, which he excludeth from iuſtification, cannot be vnderſtood of ceremonies: for the Gentils obſerued them not. 2. Tim. 1, 9.But what will they ſaie of the epiſtle to Timothie; where, in the firſt chapter, we are plainlie & abſolutelie ſaid to be called; not for our works, Titus. 3, 1.but according to purpoſe and grace? Alſo to Titus; He hath ſaued vsus (ſaith he) not by the works of righteouſnes, which we hauehave don, but according to his mercy.
21 All theſe things are ſo plaine and manifeſt, that they néed not anie interpretation. For there is no man ſo dull, but that as ſoone as he once heareth theſe things, he eaſilie perceiueth, how that they can not, without great iniurie, be wreſted to the ceremonies & rites of Moſes. But I would faine knowe of theſe men, why they take awaie the power of iuſtifieng from the works of ceremonies, and doo ſo eaſilie attribute it vntounto our morall works. Is it not a point of good and laudable maners, to worſhip God with certeine appointed rites, which God hath commanded? Were not the rites & holie ſeruices, which were at that time preſcribed vntounto the people of the Iewes, commanded in the ten commandements? Vndoubtedlie, where the ſaboath is commanded to be obſerued, there are theſe things conteined. And euen theſe ſelfe-ſame Sophiſters, doo they not at this daie attribute the forgiueneſſe of ſinnes, and beſtowing of grace, vntounto their ſacraments; The conſtancie of the Sophiſters.as in the old teſtament they were attributed vntounto circumciſion? What maner of new conſtancie is this; one while to ſaie, that the rites of Moſes had no power to iuſtifie; and an other while to grant that the ſame were ſacraments of the old fathers; and that in circumciſion, originall ſinne was forgiuen vntounto infants? But this affirme not we; naie rather we vtterlie denie, that anie ſacraments beſtowe grace: Sacraments giuegive not anie grace.they doo in déed offer grace, but yet by ſignification. For in the ſacraments, and in the words, and viſible ſignes is ſet foorth vntounto vsus the promiſe of God, made through Chriſt: which promiſe if we take hold of by faith, we both obteine a greater grace, than that was, which before we had; and alſo with the ſeale of the ſacraments, wée ſeale the gift of God, which by faith we embraced. But I cannot inough maruell at theſe men, which both affirme, and alſo denie one and the ſelfe-ſame thing.
An other cauillation.They anſwer in déed, but not with anie great aduiſednes, as their accuſtomed maner is; that they vtterlie take not awaie from the ſacraments of the elder fathers, and chieflie from circumciſion, the ſtrength of iuſtifieng; but onelie from the time that the goſpell was publiſhed abroad: of which onlie time (as they ſaie) the diſputation which Paule had, to prooue that the rites of Moſes ſhould be no more reteined, did ariſe. But here alſo, according to their accuſtomed maner, they are both deceiued themſelues, and alſo they deceiue others. Rom. 4, 10.For ſéeing the apoſtle teacheth, that Abraham was not iuſtified by circumciſion; but receiued it afterward, being now iuſtified by faith; vndoubtedlie he taketh awaie the power of iuſtifieng from that ceremonie, euen alſo in the time of Abraham, wherein it was firſt inſtituted. Pſal 32, 1.Dauid alſo, when he affirmeth, that bleſſednes herein conſiſteth, that ſinnes ſhould not be imputed; (which thing, as we now reaſon, is nothing els than to be iuſtified) ſpeaketh he of his owne time, or of an other time? Abac. 2. 4. Rom. 1, 17.And Abacuke when he ſaith, that The iuſt man liueth by faith, and excludeth works from iuſtifieng, (as Paule manifeſtlie expoundeth him) ſpake he onlie of his own time thinke you? Vndoubtedlie he ſpake both of our time, and alſo of his owne time. Laſtlie, when Paule expreſſedlie writeth vntounto the Galathians, in the 3. chapter; verſ. 10.As manie as are of the lawe, are vnderunder the curſe: and goeth on proouing that ſentence; from whence (I beſéech you) ſéeketh he his teſtimonie? Vndoubtedlie, out of the lawe. He ſaith; Curſed be he, which abideth not in all the things, that are written in the booke of the lawe. Séeing therefore the law ſo ſpeaketh, and that (as Paule ſaith) it wrappeth in a curſe all thoſe that tranſgres the commandements thereof; then it followeth of neceſſitie, that by thoſe works which perteine vntounto it, no man can be iuſtified.
An other cauillation.22 But theſe men flie to an other ſhift. For they ſaie, that all thoſe which are to be iuſtified, are not of one and the ſelfe-ſame condition: for they ſaie, that ſome of the Hebrues, & ſome of the Gentils, are conuerted to the faith of Chriſt, and become chriſtians: againe, that ſome, They put a difference betweene them which were firſt conuerted vntounto Chriſt, and thoſe which hauing fallen are reſtored.after they hauehave once receiued Chriſt, doo fall into gréeuous and wicked crimes, and hauehave néed againe of inſtauration. Now (ſaie they) the ſtate and conſideration of both partes is not alike: for they, which hauehave once profeſſed the name of chriſtians, when they are fallen, cannot recouer righteouſnes, but by good works; as by almes-déeds, by teares, faſting, confeſſions, and ſuch other: which preparations & merits are not required of them, that from infidelitie be firſt conuerted vntounto Chriſt. But I would firſt heare of theſe good wiſe men, out of what place of the holie ſcripture they found this diſtinction. And ſéeing the maner of iuſtification is vtterlie one and the ſelf-ſame, and perteineth as well to the one as to the other; why ſhould the one come vntounto it one waie, and the other an other waie? Further, why doo they attribute vntounto them that are fallen in chriſtianitie, They which are fallen from chriſtianitie, are in worſ…r ſtate than the Infidels. Heb. 6, 4.that they by their good works doo merit vntounto themſelues iuſtification; but vntounto thoſe which come frō infidelitie, they attribute not the ſame? Are they, which hauehave not kept faith when they were in the church, better than the …? Certeinlie I thinke not; For they which hauehave once taſted of the ſweete word of God, and doo afterward fall from it, are in worſe ſtate than the other. And; The ſeruant, Luke. 12, 47.which knoweth the will of his maiſter, and doth it not, is more greeuouſlie puniſhed. Alſo; 1. Tim. 5, 8.He which hath not a care ouer his, and eſpeciallie ouer his owne houſhold, the ſame man hath denied the faith, and is worſe than an Infidel. But they ſaie, they denie not, but that they which are conuerted from Infidels, may doo ſome good works; yea and that if they doo them, they may after ſome ſort deſerue iuſtification, at the leaſt waie [as they terme it] of congruitie: but that theſe works are alike required, as well of theſe, as of the other, they denie.
But forſomuch as all their works (as I hauehave elſe-where taught) are ſinnes; how can they doo good works before God? Moreouer, how are not good workes required of them, before they come vntounto Chriſt, and are baptiſed; ſéeing none of them, which are regenerate by Chriſt, can beléeue trulie, vnleſſe he earneſtlie repent him of the life which he hath lead? For he dooth greatlie lament the ſinnes and offenſes of his former life, & confeſſeth, that he hath grieuouſlie erred; which thing if he doo not, vndoubtedlie he beléeueth not faithfullie and trulie. This dooth Auguſtine write of himſelfe, in his booke of confeſſions. And in the Acts of the apoſtles, Acts. 19, 19.the Epheſians, when they had giuen themſelues vntounto Chriſt, did not onlie confeſſe their ſinnes; but alſo burned thoſe bookes, which before they had vſed vntounto ſuperſtition. But I will declare what hath deceiued theſe men. They read peraduenture in the Fathers, that they attributed much vntounto teares, faſtings, almes, and other godlie works of the penitent. In what ſenſe the fathers hauehave attributed ſo much vntounto praier, faſtings, and teares.But theſe men vnderſtand not what the Fathers meant in thoſe places: for they intreated of eccleſiaſticall ſatiſfactions, and not of our works, whereby God ſhould be pacified, or the forgiueneſſe of ſinnes deſerued. For the church, forſomuch as it ſéeth not the inward faith of them that fall, (for there are manie, which not abiding the ſhame of excōmunication, doo ſometimes counterfeit ſome ſhew of conuenſion and repentance, thereby the rather to be reconciled, and receiued vntounto the communion of the other brethren;) the church (I ſaie) to the end that this ſhould not happen, would hauehave a proofe of their faith, and conuerſion to God: neither would it admit vntounto the fellowſhip of the faithfull ſuch as were fallen; before they had ſhewed faſtings, confeſſions, and almes, as witneſſes of a true and perfect changing. And bicauſe theſe men marke not this, they confound all things, and build therevpon moſt deteſtable hypocriſie.
An other ſhift.23 But they hauehave yet another ſhift: for they ſaie, that the works of Infidels, are not ſinnes, although they be doone without the faith of Chriſt. Whether the workes of infidels be ſinnes.For they imagine, that there is a certeine generall confuſed faith towardes God, which faith, they which hauehave, although they beléeue not in Chriſt; yet that they maie worke manie excellent works, which euen for that ſelfe ſame faiths ſake, maie pleaſe God, and after a ſort deſerue iuſtification. They giuegive (ſaie they) large almes, they honour their parents, they beare excéeding louelove to their countrie; if they hauehave cōmitted anie thing that is euill, they are ſorie for it; they liue moderatlie, and doo a great manie other ſuch like things, & that not vnaduiſedlie. But becauſe they beléeue that there is a God, which delighteth in ſuch duties, therefore they bend their endeuour to thoſe things, to make themſelues acceptable vntounto him. Further, they paint out & colour their fond deuiſe, with a trim ſimilitude. A ſimilitude.A ſtake (ſaie they) or a poſt, being put into the earth, although oftentimes it take not roote, or life; yet draweth it ſome iuice out of the earth, and ſo bringeth foorth ſome leaues, and buddeth, as if it liued in verie deed: likewiſe, men (ſaie they) that are ſtrange from Chriſt, although they liue not by the celeſtiall ſpirit; We can pleaſe God with no faith, except that which is in Chriſt Ieſus. Acts. 4, 12.yet by ſome inſpiration of the ſpirit, they worke thoſe excellent works, which we hauehave deſcribed. But we that are inſtructed by the holie ſcriptures, doo acknowledge no other faith, whereby we can pleaſe God; but onelie that which is in Chriſt Ieſus. For, There is none other name vnderunder heauen giuen vntounto men, whereby we can be ſaued, Rom. 2, 22. & 4, 24. Gala. 2, 20. Ephe. 1, 13. &. 15.but onelie the name of Chriſt our ſauiour. And Paule, as often as he maketh mention of faith which iuſtifieth, alwaies declareth it to be that faith, whereby we are godlie affected towardes Chriſt, and his Goſpell.
But leaſt that Paule of himſelfe, and alone ſhould ſéeme to teach this; I will a little more déeplie repeated the whole matter. Ge ne. 15, 6.Abraham beleeued God, and it was counted vntounto him for righteouſneſſe. But what beléeued he? Abraham was iuſtified by faith in Chriſt. Galat. 3, 16.Forſooth this; that he ſhould hauehave ſéed giuen him, namelie, that onelie ſéed (as Paule interpreteth it) wherein all nations ſhould be bleſſed, which is Chriſt Ieſus. This teſtament was confirmed of God vntounto him in Chriſt; yea, the Lord himſelfe, when he ſpake of him, ſaid Iohn. 8, 56.He ſawe my daie, and reioiſed. Iob alſo in the .19. chapter; Iob. 19, 25.I knowe (ſaith he) that my redeemer liueth, which ſhall alſo riſe in the laſt daie, ouer them which doo lie in the duſt. And after the woormes hauehave deſtroied this bodie, I ſhall ſee the Lord in my fleſh; whome I my ſelfe ſhall ſee, and mine owne eies ſhall behold, and none other for me. This faith, expreſſed in thoſe words, is in no wiſe generall or confuſed: for in it are plainelie deſcribed the principall points, which perteine vntounto Chriſt. For firſt he is called a redéemer, wherein is publiſhed the forgiueneſſe of ſinnes. Further, his comming to iudgement is ſet foorth, and alſo the reſurrection of the dead; wherein, not other bodies, but euen the ſelfe ſame, which they had before, ſhalbe reſtored vntounto men. There is alſo added the humane nature of Chriſt, which maie be ſéene with corporall eies. Further, what maner of faith (I beſéech you) is that, which theſe men affirme Infidels to hauehave? For a true and firme perſuaſion, A true faith draweth with it all good motions of the mind.and a conſtant and an aſſured aſſent vntounto the promiſes of God, draweth with it (as I ſaid at the beginning) all good motions of the mind. How then can they ſaie, that theſe men hauehave faith, which lie ſtill weltering in idolatrie, and in moſt ſhamefull and groſſe ſinnes?
They may indéed hauehave a certeine credulitie, The Ethniks male hauehave a credulitie, but not a true faith.either by education, or by human perſuaſion, or by an opinion after a ſort rooted in them: but to hauehave a true faith, ſo long as they lead ſuch a kind of life, it is not by anie meanes poſſible; vnleſſe they will grant, that the Turks hauehave alſo faith: for they aſſent vntounto manie things, The Turks hauehave no true faith, though they beleeue manie things with vsus. 1. Cor. 13, 2.which we profeſſe and beléeue. But that place of Paule in the firſt epiſtle to the Corinthians, wherein it is ſaid; If I hauehave all faith, ſo that I can remooue mountaines, and hauehave not charitie, I am nothing: they will hauehave it to be vnderſtood, not onelie of the true faith; but they alſo ſaie, that the ſame faith may be ſeparated from charitie. Howbeit they grant, that if it ſo come to paſſe, the ſame faith will not profit anie thing at all. Séeing therefore they expound that place after this maner, how agrée they with Paule, ſéeing they ſaie that a generall and confuſed faith, wherewith men be indued that are yet ſtrange from Chriſt, can bring foorth good works, which of congruitie may merit iuſtification, & pleaſe God; when as Paule ſaith, that euen The true faith alſo (as they interpret it) dooth nothing profit without charitie? But that ſimilitude, which they bring of a ſtake or a poſt faſtened into the earth, vtterlie ouerthroweth their owne opinion. For although being dead it ſéemeth to liue; yet in verie déed it liueth not: and a wiſe huſbandman ſéeth that the budding foorth is vnprofitable; and therefore ſuch leaues he caſteth awaie and deſtroieth, as vaine and nothing woorth. And of the ſame eſtimation with God are thoſe works, which theſe men ſo colour and ſet foorth to the ſhew.
They affirme that the infidels works are not doone without grace.24 They inuent alſo another fond colour, not much unlike vntounto the former: [for they ſaie] that thoſe works of the infidels are not doone without grace. For there is (ſaie they) a certeine generall grace laid foorth vntounto all men, and common euen vntounto men not regenerate; wherwith they being after a ſort holpen, may merit iuſtification, and doo works which pleaſe God. But in ſo ſaieng, The aduerſaries fall into the Pelagian hereſie.they fall into the hereſie of Pelagius: for he alſo taught, that men without the grace of Chriſt, might euen by the vertue and ſtrength of nature, and by the doctrine of the lawe worke good works, whereby they might be iuſtified. Neither dooth this anie thing helpe their cauſe, in that they ſaid, that they referre not theſe things vntounto nature, but vntounto grace; which the Pelagians vtterlie denied. For in words they will ſéeme to diſagrée from them, when as in verie déed they verie much agrée with them: for in that they aſſigne a grace, whereby they can atteine vntounto righteouſnes without Chriſt, they are both againſt Chriſt, and the Mileuitane Councell, and the holie ſcriptures. Further, in that they make grace common vntounto all men, they turne it into nature; and they ſaie that ſome will vſe it, A preuenting grace, and an after following grace.ſome will not vſe it. And this grace they call a preuenting grace; but that other, which is more abſolute, they call an after following grace. Which diuiſion we denie not, ſo that it be rightlie vnderſtood: for we grant there is one grace which preuenteth, and another which followeth after; howbeit, the fauour of God through Chriſt, wherewith we are both preuented to will well, and wherewith we afterward being regenerate, are holpen and ſtirred vp to liue well, is one and the ſame. For who euer doubted, but that we are preuented of God, to the intent we may be changed and renewed in Chriſt? He were woorſe than mad, which would ſaie, that we in our conuerſion and turning vntounto God, doo preuent the aid and helpe of God. He firſt loueth vsus, before we can begin to louelove him; he firſt ſtirreth vsus vp by his fauour and ſpirit, before that we can either will, or thinke anie thing that is good.
But herein is an error, if we thinke that men are indued with the grace of Chriſt, when they are not yet regenerate, nor renewed in Chriſt. Certeine illuminations giuen vntounto the Infidels.Indéed there be illuminations ſometimes giuen vntounto them; but if thoſe be not ſo vehement, and ſo effectuall as they change their minds, then ſerue they vntounto their iudgement and condemnation, and not vntounto their ſaluation: which thing we muſt thinke, that euen the ſinnes of them which are ſo illuminated doo deſerue. And leaſt that anie man ſhould be ignorant, what theſe mens meaning is; it muſt be vnderſtood, that they affirme that Paule excluded from iuſtification ſuch works onelie, as are doone of them by frée will alone, and by the helpe of the lawe. But I would faine knowe of theſe men, what maner of works thoſe be, which are ſo doone of men. In verie déed they are not groſſe and ſhamefull ſinnes, ſuch as are murthers, fornications, adulteries, thefts, and ſuch other like: for theſe are not doone by the helpe of the lawe, but rather by the impulſion of the fleſh, and of the diuell. Neither are they naturall works; as to plaie or paſtime, to plough, to reape, and to ſaile: for as touching thoſe things, there is nothing commanded in the lawe. Then there remaineth onelie honeſt, ciuill, or morall works; as, to honour the parents, to helpe the poore, to be ſorie for wicked acts committed: for theſe things are both commanded in the lawe, and may (as theſe men thinke) be performed by frée will: from all theſe (ſaie they) Paule taketh awaie the power of iuſtifieng.
But what other good works then are there remaining? Vndoubtedlie I ſée none, vnleſſe peraduenture they vnderſtand thoſe, which are doone of men alreadie iuſtified: for before iuſtification, other works hauehave we none, beſides thoſe which we hauehave now rehearſed. Séeing therefore theſe men exclude both ſinnes, and alſo works naturall, and theſe morall works, which the lawe commandeth; vndoubtedlie they exclude all works. Let them ſhew then by what works they would hauehave men to be iuſtified. If they had anie conſideration, they would hauehave this ſaieng alwaies before their eies; If of grace, Rom. 11. 6.then not of works; if of works, then not of grace. Neither would they flie to this fond, falſe, & vaine cauillation; to ſaie, that Paule muſt be vnderſtood as touching thoſe works onelie, which are deſtitute of anie faith or grace, whatſoeuer they be. How dare theſe men ſpeake this, ſéeing they cannot abide, that anie man ſhould ſaie, that men are iuſtified by faith onelie? Ye adde (ſaie they) that ſame word [Onlie] of your owne head; it is not found in the holie ſcriptures. If they laie this iuſtlie & rightlie againſt vsus, why doo they themſelues commit the ſame fault? Why will they allow that in themſelues, which they will not admit in others? Séeing therefore Paule taketh awaie the power of iuſtifieng from works, not adding thereto this word, Onlie; by what autoritie might they then adde that word vntounto them?
Why we are ſaid to be iuſtified by faith onlie.But for the adding of the word (Onlie) vntounto Faith, we hauehave moſt firme arguments out of the holie ſcriptures: and we vſe that kind of ſpeach, which (as we ſhall declare) is receiued and vſed of all the fathers. But let vsus heare what they babble as touching this matter; Paule (ſaie they) had moſt adoo with the Iewes, which thought they might ſo be iuſtified by works, (and eſpeciallie by the works of the lawe) that they had no néed of Chriſt: wherefore the apoſtle bendeth himſelfe to that onlie. But I am of that mind, that whatſoeuer things he wrote, he wrote them vntounto the church, which did conſiſt both of the Iewes, and alſo of the Gentiles; which with one aſſent confeſſed Chriſt. Doo they thinke, that there were anie among all theſe, which promiſed vntounto themſelues ſaluation without Chriſt? Vndoubtedlie, if there had béene anie ſuch, the church would not hauehave ſuffered them. But yet there were ſome, which togither with Chriſt, would hauehave reteined ceremonies, vntounto which they attributed ouer much: but that there were anie which excluded Chriſt, it is not to be thoght. Further, Paul wrote of iuſtification to the whole church, which conſiſted both of Iewes and of Gentiles. Eph. 2. 8, and 9.Paule, when he teacheth theſe things, inſtructed not onlie the Iewes, but alſo the Gentiles: as it moſt manifeſtlie appéereth by the epiſtle vntounto the Epheſians, where he ſaith; that A man is iuſtified by faith, and that (ſaith he) not of your ſelues, leaſt anie man ſhould boaſt. And in that place he calleth thoſe Gentiles by name, vntounto whom he writeth, and eſpeciallie in the ſecond chapter. Wherefore this fond inuention of theirs is vaine and ridiculous.
Looke In Rom. 2, 6. Meritum congrui, & meritum condigni.25 But now let vsus come to their ſacred and ſtrong anchor-hold. There are two kinds of merits (ſaie they,) one of congruitie, the other of woorthines. And they confeſſe, that the works which go before iuſtification, merit not iuſtification of woorthines, but onlie of congruitie. If thou demand of them, what they meane, when they ſaie merit of congruitie; they will anſwer, that they aſcribe it vntounto thoſe works, which in verie déed of their owne nature deſerue not ſaluation; but ſo farre foorth, as promiſe is made to them through a certeine goodnes of God: and ſuch (ſaie they) are thoſe morall acts, which are done by manie before iuſtification. But the merit of woorthines, they call that, for whoſe ſake altogither the reward is due. And this doo they aſcribe vntounto thoſe works, which are done of the godlie after regeneration. And by this diſtinction they thinke, that they hauehave gotten the victorie. But forſomuch as they hauehave it not out of the holie ſcriptures, there is no cauſe why they ſhuld ſo much delight themſelues therein. What if we on the contrarie ſide teach, that the ſame diſtinction is manifeſt and directlie repugnant vntounto the word of God? Will they not grant, that this their ſo notorious inuention was by them found out, and deuiſed onlie to ſhift awaie our arguments? Paule, when he ſpake of men iuſtified, yea euen of the martyrs of Chriſt, which at that time ſuffered perſecutions, and moſt gréeuous calamities, for their conſolation wrote theſe words; Rom. 8, 18.The ſufferings of this time are not woorthie of the glorie to come, which ſhall be reuealed in vsus. Theſe men ſaie, that ſuch ſufferings are woorthie: but Paule denieth them to be woorthie. How agrée theſe things togither? Or rather how manifeſtlie are they repugnant one to an other? And bicauſe they ſaie, that in the merit of congruitie are regarded onelie the promiſes of God, and not the dignitie or nature of the action; let them ſhew what euer God promiſed vntounto thoſe works, which are done without faith and the religion of Chriſt. Further, who ſéeth not how fooliſh this kind of ſpeach is? Vndoubtedlie, they which are woorthie of anie thing, the ſame is of congruencie due vntounto them: and ſuch, vntounto whom by an vpright and ſound iudgement anie thing is of congruencie due, ought to be iudged woorthie of it. Wherfore it manifeſtlie appéereth, that this diſtinction was both ill framed, and alſo maliciouſlie deuiſed to auoid our reaſons.
26 And yet theſe men accuſe vsus, as though we neglect, or rather vtterlie denie thoſe works, Works preparatorie are not vtterlie to be denied.which they call works of preparation. Which thing vndoubtedlie, we doo not; for although we admit not the preparations of theſe men, yet ſome preparations we both grant, and alſo allow. For God, the author of our ſaluation, thorough Chriſt, vſeth manie and ſundrie meanes, and degrées, and waies, whereby he may lead vsus to ſaluation: which, by reaſon of his prouidence, and wonderfull power, and incredible louelove toward vsus, may be called preparations. Although, if a man weigh the nature of things themſelues and conſider alſo our mind and will in dooing of them, they hauehave in them nothing, why our ſaluation ought to be aſcribed to them: naie rather they are repugnant vntounto our ſaluation. For thoſe goodlie actions, which they call morall, doo miniſter matter vntounto the wicked, to puffe vp themſelues, and are occaſions to make them delight in themſelues; and not to ſéeke anie ſaluation either of Chriſt, or of ſincere godlines. But contrarie we ſée it happen oftentimes, that they which hauehave fallen into groſſe and hainous ſinnes, are ſooner touched with an healthfull repentance, and doo more readilie come to Chriſt. Wherefore Chriſt ſaid vntounto the Scribes & Phariſes; Mat. 21, 31.Harlots and Publicans ſhall go before you in the kingdome of God. Neither alſo will anie good man ſaie, that men are either reſtrained from iuſtification by the fault of wicked acts; or els holpen therevnto by the ſtrength of ciuill vertues. But herein conſiſteth all, that theſe meanes ſometimes are deſtitute of the grace of God; The means by which we be brought vntounto ſlauation, are made effectuall by the grace of Chriſt.and ſometimes they are by him conuerted vntounto our ſaluation: ſo that, although, as touching vsus, they are ſinnes, and of their own nature doo helpe nothing; yet by the gouernment of God, they are alwaies brought vntounto a good end. A man ſhall ſée ſometimes ſome men liue vprightlie and honeſtlie, as touching the iudgement of men; which yet forſomuch as inwardlie they ſwell in pride and diſdainefulnes, are forſaken of God, ſo that they runne hedlong into moſt ſhamefull falles, and moſt hainous ſinnes; and yet by that meanes it commeth to paſſe, that they more eaſilie acknowledge themſelues, and are amended, & doo returne againe vntounto the ſhéepefold of Chriſt.
This is plainlie ſet foorth vntounto vsus in the goſpell. Luke. 15, 11The prodigall ſonne leauing his father, and hauing ſpent and waſted his patrimonie, An example of the prodigall ſonne.was at the laſt driuen to this point, that he became a bond-man, and alſo a ſwine-herd; which thing vndoubtedlie he could not doo without great ſhame. For being borne of ſo noble a bloud, he ſhould neuer hauehave embaced himſelfe vntounto ſuch vile things: but he being in this ſtate, began to thinke with himſelfe that he ſhould be happie, if that he might but eate cods with the ſwine: of which cods, yet he had not his bellie full. All theſe things vndoubtedlie were to be counted a reproch vntounto him; and yet thereby it came to paſſe, that he began to thinke and ſaie with himſelfe; Ah! how manie hired ſeruants are in my fathers houſe, which hauehave plentie of bread & good meat, but I periſh here for hunger? And by this means there was ſtirred vp in him a iuſt repentance: wherefore he wiſelie and godlie went againe to his father, from whom he had raſhlie departed. For who knoweth the ſecret counſels of God, and the moſt déepe bottomles pit of his prouidence? He oftentimes prepareth men vntounto ſaluation by thoſe things, which of their owne nature would be hurtfull and deadlie; but that he of his goodnes turneth them to an other end. This will I declare by a ſimilitude ſo plaine and manifeſt, that there is no man but may vnderſtand the ſame.
A ſimilitude.A phyſician ſometimes commeth to a man that hath a putrified leg, which can by no means be cured, vnleſſe it be cut and lanced. He cutteth it, afterward he applieth plaiſters and medicins therevnto, and at the length healeth the man. Here I demand, whether that cutting may ſéeme to be a preparation to recouer health or no? Thou wilt ſaie that it may: but whether hath it that of his owne nature, or els by ſome violence and condition of the ſicke perſon? It hath not that vndoubtedlie of his owne nature; for if the ſicke perſon being ſo cut, had béene giuen ouer and left of the phyſician, without doubt he had periſhed: for he in verie déed that were left in that paine and anguiſh, ſhould neuer be able by his owne wit, or by his owne ſtrength to recouer health; naie rather for verie paine and anguiſh he would die. Wherefore in that the cutting and lancing was a preparation to health, the ſame is to be aſcribed to the phyſician, and to his art. Euen ſo, if God ſhould leaue a man in thoſe waies and degrées, by which ſome are brought vntounto ſaluation, he ſhould miſerablie periſh in them: but forſomuch as God by his moſt healthfull art and wiſdome vſeth them, they are made preparations vntounto iuſtification, Means and preparations of their owne nature, do nothing helpe, vnleſſe the grace of God be annexed vntounto them. The difference betweene God and phyſicians. An example of Iudas. Mat. 27, 4.although of their owne nature they nothing helpe vsus; but through our naughtines and corrupt nature, doo excéedinglie hurt vsus, vnles the grace of God be ioined vntounto them. But this ſimilitude in this part faileth, for that the phyſician cannot peraduenture heale the ſicke perſon without that cutting; but God can by infinite other waies and meanes bring vsus to ſaluation: which thing I will now by examples declare. Iudas, when he had betraied Chriſt, acknowledged his ſinne, and confeſſed it openlie: for he ſaid openlie, that He had ſinned, and betraied the iuſt bloud. This acknowledging and confeſſing ſhould vndoubtedlie hauehave béene preparatiues vntounto iuſtification, if God would hauehave vſed them: but forſomuch as God vſed them not, what other thing ſhall we thinke Iudas therin deſerued, but only damnation? For certeine it is, that afterward he hoong himſelfe, and periſhed for euer. This ſelfe-ſame thing we ſée happened in Caine; Gen. 4, 14.for he alſo confeſſed his ſinne, and yet was he ſwallowed vp with deſperation. This is the ſtrength and nature of theſe things, if they be not gouerned and ordered by God.
27 Further, our aduerſaries accuſe vsus, The lawe is not vnprofitable, though it cannot be fulfilled. Rom. 3, 20.that we hainouſlie ſlander the lawe of God, & make it vnprofitable; when we affirme, that it cannot be obſerued of men by naturall ſtrength and ableneſſe. But theſe men doo right well declare, that they neuer exactlie conſidered in the ſcriptures, what are the offices of the lawe: for if they had pondered them, they would neuer iudge it vnprofitable, although it cannot fullie be obſerued of vsus. The firſt part or office thereof (as Paule teacheth) is to ſhew ſinne: for, By the lawe is the knowledge of ſinne. Againe, it prouoketh duplicate page duplicate page the wrath of God: Ibid. 4, 13.for, The lawe worketh wrath. Moreouer, it augmenteth the hainouſnes of ſinne: Ibid. 5, 20.for, The lawe entered in, that ſinne ſhould abound. It bringeth alſo a curſe: for, Gala. 3, 10.As manie as are vnderunder the lawe, are vnderunder the curſe. But to what end are theſe things? That it might be as it were our ſchoolemaiſter vntounto Chriſt. Ibidem. 24.For they which acknowledge their ſinnes, doo ſée that the wrath of God hangeth ouer them; and féele that their ſinnes doo dailie increaſe, and that they continuallie more and more are vnderunder the curſe: at the length, when the ſpirit of God ſhall breath vponupon them, they begin to long for Chriſt, that they might by him be deliuered from ſo great euils. And this is the ſchoolemaiſterſhip of the lawe vntounto Chriſt. Now, ſéeing it is ſo; how can the lawe ſéeme vntounto anie man vnprofitable? Further, who will ſaie, that Ariſtotle laboured vnprofitablie, An example of Ariſtotle.when with ſo great cunning he did ſet foorth in his bookes, called Analytica posteriora, the nature of a Syllogiſme demonſtratiue: when as yet notwithſtanding, there are ſcantlie found anie reaſons framed with ſo great cunning, in anie facultie or ſciences of wiſe men? For, ſéeing we are ignorant of the laſt & perfecteſt differences of things, we cannot either perfectlie define, or make a perfect demonſtration.
But yet notwithſtanding Ariſtotle beſtowed good and diligent labour: for by thoſe his moſt excellent rules, he ſheweth wherevnto at the leaſt we ſhould leuell, if anie man will ſurelie and firmlie prooue anie thing. Cicero alſo, when he deſcribed vntounto vsus ſuch an Oratour, as there neuer hath béene, or ſhalbe; yet looſeth not he his labour: for this at the leaſt waie he ſheweth, what patterne he ought to ſet before him, which deſireth to excell in that art. So hath God ſet foorth his lawes, that men ſhould alwaies hauehave an example before their eies, wherevnto they ſhould frame their life. Beſides this, vntounto men that are regenerate in Chriſt, the lawes of God are not vtterlie impoſſible to be obſerued: The lawe of God is after a ſort obſerued of the godlie.for ſéeing that they by the ſpirit of God hauehave their ſtrength after a ſort renewed, and the rage of the fleſh ſomwhat repreſſed, they maie accompliſh manie things which are gratefull and acceptable vntounto GOD. Further alſo, men not yet regenerate maie neuertheleſſe, as touching outward diſcipline, after a ſort applie themſelues vntounto the lawes of GOD. Which thing where it is exerciſed, publike wealths flouriſh, and the wrath of God is not ſo much kindled againſt men; By ciuill diſcipline, the ſcourges of the wrath of God are auoided.and the puniſhments, which God vſeth ſometimes, to powre vponupon open ſinners, are for a time auoided.
28 And theſe are no ſmall or vulgar vtilities of the lawe, which they ſéeme to be ignorant of, which make thoſe obiections vntounto vsus. But they, not being content with theſe, ſaie further; that the lawe maie be kept, euen of men not yet regenerate. And if a man obiect the excellencie and difficultie thereof; they anſwer, that our righteouſnes, if it be compared with the righteouſnes of God, which is on euerie ſide abſolute and perfect; or if it be applied vntounto the lawe, as the lawe by it ſelfe is conſidered; it is no righteouſnes. But if our righteouſnes be ſo compared with the lawe, as God of his goodnes condeſcendeth vntounto our infirmitie; after that maner we maie obſerue it, and be iuſtified by good works. It lieth in no mortall man to moderate the lawe of God.But this you muſt knowe is a ſophiſticall diſtinction of Pighius, wherby he took vponupon him the authoritie to moderate the lawe of God; which authoritie doubtleſſe can perteine vntounto no mortall men. And this maie we prooue both by the lawe of man, and alſo by the lawe of GOD: for it is written in the Digeſts, De legibus & ſenatus conſultis; As touching thoſe things, which are firſt in a common wealth, An argument taken of the Romane lawe.decrées ought to be made certeine, either by interpretation, or by the conſtitution of a good Prince: namelie, that it be not in the hand of anie man, or Iudge, to mitigate the lawes at his pleaſure, or to tranſgreſſe them vnderunder the name of anie equitie. For ſo in déed lawes ſhould be made, Lesbiaregula; that is, A rule of lead; and all things would be confounded at euerie mans pleaſure.
But rather this rule is therefore giuen, that if the extremitie of the lawe be ſet foorth in anie decrée, and the equitie and moderation of that extreame lawe be no where expreſſed; the iudge ought to followe the extreame lawe, and ought not to vſe equitie; which equitie yet he maie then followe, if it be expreſſed in anie lawe. As for example; All lawes agrée, that if a debtor paie not his monie at his daie, and the creditour by that meanes ſuſtaineth loſſe, the debtor is bound to beare the loſſe. And this they call to paie the intereſt, or (as other ſpeake) to paie the damage. But bicauſe we find in the Digeſts, De regulis iuris; In all cauſes, that thing is taken for a fact, wherein it commeth to paſſe, that by another mans meanes, there is a ſtaie whie it is not doone: therefore, if the debtor can prooue, that the fault was not in him, why the monie was not paid, for that he had the monie, and offered the ſame, and that the creditor was in fault of non paiment; although the creditor ſuſteine neuer ſo much loſſe by forbearing his monie, yet is not the debtor bound in equitie to make recompenſe. For by written equitie it is counted for a déed, when the let came by reaſon of another. Wherefore it manifeſtlie appéereth, that it is not in the power of a iudge, or of anie other man, to moderate lawes as he liſt himſelfe.
And if the caſe be ſo in the Romane lawes, inuented & ſet foorth by men, what ſhall we thinke of the lawe of God? The lawe of God is infinitelie more firme than the lawe of man. Gene. 9, 6.For it ought infinitlie to be more firme than the lawe of man: neither is it lawfull for vsus, to faine anie equitie therin, vnles when we ſée expreſlie written. As for example; The lawe is; He which ſhall ſhed mans blood, his blood alſo ſhalbe ſhed. Here hauehave we the extremitie of the lawe, which vndoubtedlie we ought alwaies to followe; vnleſſe in ſome other place equitie had taught, that the ſame extremitie ought to be mitigated. But in another place it is thus written; Deut. 19, 5.If two go foorth togither into the wood to cut downe wood, and the axe by chance falleth out of the hand of the one, and killeth him that ſtandeth by him; let there be ſome cities of refuge, wherevnto this manqueller maie flie, and in which he maie liue ſafelie, till ſuch time as the matter be tried: ſo that, if he can prooue his innocencie, then let him be let goo free at the death of the high prieſt. This equitie might the iudges vſe, bicauſe it was written in the lawes of God; yea, and it was their part alſo to vſe it, ſo often as they ſawe that the matter, which they had in hand, did ſo require. But that it was lawfull for them, by their authoritie, to bend the lawes of God; or to mitigate them; it cannot be prooued by anie teſtimonie of the holie ſcriptures: naie, on the contrarie part, they were cōmanded, that They ſhould not decline either to the left hand, Deut. 4, 2. There maie nothing be added to the lawe of God nor yet taken from it.or to the right hand; and that they ſhould neither ad anie thing vntounto the lawe of God, nor yet take awaie anie thing from it. And we néed no long diſcourſe to teach, that the lawe is vnpoſſible to be obſerued, as touching our ableneſſe and ſtrength; and eſpeciallie before we are regenerate: for this the ſcripture plainlie teſtifieth. For Paule writeth thus in the. 8. chapter vntounto the Romans; That which was impoſsible vntounto the lawe, Rom. 8, 3.in as much as it was weakened by the fleſh, Rom. 8, 7.&c. Alſo in the ſame chapter; The wiſedome of the fleſh is enimitie againſt God; for it is not ſubiect vntounto the lawe of God, naie trulie, nor yet can it be. And in the .1. to the Corinthians; 1. Cor. 2, 14.The carnall man vnderſtandeth not the things, which are of the ſpirit of God, neither yet can he: for vntounto him they are fooliſhnes. Chriſt alſo; Matt. 7, 18.An euill tree (ſaith he) cannot bring foorth good fruits. Alſo; How can ye ſpeake good things, Matt. 12, 34. The lawe of God is vnpoſſible to be obſerued by humane ſtrength.when ye your ſelues are euill? All theſe things doo manifeſtlie teach, that it is vnpoſſible that the lawe of God ſhould be obſerued by humane ſtrength, being ſo defiled and corrupted as it is. But as touching theſe cauillations, and ſubtill ſhifts of the papiſts, let theſe ſaiengs ſuffice.
29 Now let vsus come to certeine particular obiections of theirs, whereby they labour both to trouble vsus, and alſo to eſtabliſh their owne fond lies. They ſaie that Achab, 1. Kin. 21, 27 An inſtance as touching Achabs repentance.the vngodlie king, did rent his garments at the threatnings of Elias, that he put on ſackecloath, and ſo laie on the ground and faſted, and went barefoote: and for that cauſe the Lord ſaid vntounto the prophet; Ibid. 29.Haſt thou not ſeene Achab humble himſelfe before me? In his daies I will not bring the euill, but in the daies of his ſonne. Behold (ſaie they) the works of an vngodlie king, and one not yet iuſtified, doo ſo pleaſe God, that they pacifie GOD towards him. But we ſaie on the contrarie ſide, that Achab, by theſe facts was not iuſtified: for if he had had that true faith, which dooth iuſtifie men; he would not hauehave abiden ſtill in idolatrie, and other moſt deteſtable ſinnes. Indéed he was ſomewhat mooued at the threatenings of the prophet; but yet that which he did, perteined onelie vntounto a certeine outward & ciuill diſcipline, rather than to true repentance. But God ſaith, that he was humbled before him. I anſwer, that that word, How Achab is ſaid to be humbled before God.Before me, maie be referred either vntounto the words of God, which were ſpoken vntounto Achab, by the prophet; ſo that the meaning is: Before me, that is to ſaie, At my words: or elſe, Before me, that is to ſaie, In the church of the Iſraelits. And by that fact, Achab teſtified, that he repented of the wicked part, which he had doone: and that was a good and profitable example before the multitude. But God, which behold the inward parts of his hart, ſawe that that repentance was feined and vnfruitfull; and for that cauſe he promiſed that he would onelie deferre the puniſhment, ſo that that puniſhment, which otherwiſe ſhould hauehave happened in his daies, ſhould happen in the daies of his ſonne.
Neither is this ſtrange, God forbeareth ſcourges for the obſeruation of outward diſcipline. Gen. 15, 16.neither ought we to be ignorant thereof, that for the kéeping of outward diſcipline, plagues are forborne, and moſt gréeuous puniſhments of this preſent life are auoided. For we teach not, that all ſinnes are equall; God would alſo expect till the ſinnes of the Amorrhites were full. And then at the length his wrath is woont to be powred out, when fowle luſts, and wicked acts, impudentlie and without anie ſtaie doo range abroad: yea, where outward diſcipline is kept, God oftentimes giueth manie good things; not indéed for the merit of the déeds, but for order ſake, God will hauehave an order to be kept in outward things.appointed by God in nature. For God, in reſpect of the conſeruation, and good order of things, will, that this by a certeine connexion, ſhould followe of the other. But I maruell what theſe men meane, when out of the bookes of the Chronicles, they ſaie, 2. Par. 12, 14. How Roboam is ſaid, not to hauehave prepared his hart,that Roboam the ſonne of Salomon did euill, in that he prepared not his hart to inquire of the Lord. They might eaſilie hauehave ſéene, that this ſerueth nothing to this preſent purpoſe, vnles they be (if I may ſo terme them) table-doctors, which hauehave more ſkill in the tables, than in the bookes. For ſo oft as they find in the table of the holie bookes, this word, To prepare; or, Preparations, that ſtraitwaie, whatſoeuer it be, they ſnatch; & thinke that it maketh for their purpoſe, and perteineth vntounto their preparatorie works. But the holie hiſtorie, when it had declared, that the king behaued himſelfe wickedlie; addeth by expoſition (as it oftentimes doth) that He had not an vpright heart, and readie to ſeeke the Lord.
Neither doth this anie whit more helpe their cauſe, which is written in the 16. chapter of the Prouerbs; Prou. 16, 1. Why it is ſaid that it belongeth to man to prepare the hart.It perteineth to a man to prepare the hart, but the anſwer of the toong is of the Lord. For we ought by thoſe words to vnderſtand nothing els, than that men in déed are woont to purpoſe with themſelues manie things; howbeit the euent & ſucceſſe is not in their power, but dependeth of God. Men doo oftentimes appoint with themſelues what they will ſaie in the ſenat houſe, in the iudgement place, before the king, vntounto the ſouldiours, and vntounto the people; but what ſhall come to paſſe, that lieth in the pleaſure of God. They in déed prepare the hart, but God ordereth the anſwer of the toong, according to his prouidence. Such another weightie reaſon they cite out of the 10. pſalme; verſe. 17. The preparation of the hart of the poore.The Lord hath heard the deſire of the poore, thine eare hath heard the preparation of their hart. But in this place theſe good maiſters make two flat errors; for firſt they vnderſtand not that which they ſpeake; ſecondlie, they cite not the place according to the truth of the Hebrue. For the ſenſe is, the God deſpiſeth not the praiers of the poore, but according to his great goodnes accompliſheth thoſe things for them, which they had determined in their mind to deſire of him: What is the preparation of the hart.and this is the preparation of the hart. For none that is godlie deſireth anie thing of GOD, but firſt he deliberateth in his hart, that the ſame thing is to be deſired; otherwiſe he ſhould come raſhlie vntounto God, and ſhould praie fooliſhlie. But theſe men, whereſoeuer they find in the holie ſcriptures, this word, To prepare; ſtraitway they ſnatch it vp, euen againſt the nature thereof, to eſtabliſh works preparatorie.
But now let vsus ſée what the ſentence is after the Hebrue veritie; Thaauath anauimſchamata Iehoua takin libbam tacſchif ozneeca, that is; Thou Lord haſt heard the deſire of the poore, thou haſt prepared, or ſhalt prepare their hart; thine eare ſhall heare. Here we ſée Dauid doth affirme, that God heareth the deſires of the ſaints, whom he calleth poore. And he addeth a cauſe; namelie, becauſe God prepareth their harts, God prepareth the harts of the ſaints.to require thoſe things, which may ſerue for their ſaluation, and which pleaſe God. But by whom God worketh ſuch a preparation in the harts of the faithfull, Paule teacheth in his epiſtle to the Romans, and thus he writteth; Rom. 8, 25.What we ſhould aske, as we ought, we knowe not: but the ſpirit praieth for vsus with vnſpeakeable ſighes. But God, who ſearcheth the harts, ſéeth what the ſpirit will aſke for the ſaints. We ſée therefore both by Dauid, and alſo by Paule, that God heareth thoſe praiers, which are by the impulſion of his ſpirit ſtirred vp in them that praie vntounto him. We learne alſo of the Ethnike philoſophers, God prepareth the harts by the holie ghoſt.and that in mo places than one; that thoſe are reprooued, which without conſideration, and raſhlie, doo require anie thing of God. But they which profeſſe Chriſt, euen as they beléeue that he is the author of their praiers: ſo alſo doo they cloſe vp their praiers in this ſentence; Mat. 6, 10.Thy will be done.
30 But (ſaie they) Ezechiel ſaith in his 18. chapter; Walke in my waies, verſe. 13.and make ye a new hart. And Ieremie; Be ye conuerted vntounto me ſaith the Lord. Wherefore a man (ſaie they) may of himſelfe prepare himſelfe to the obteining of righteouſnes. But theſe men ſhould remember, that it is no vpright dealing, A conciliation of the place of Ieremie and Ezechiel. verſe. 26.to cite ſome places of the holie ſcriptures, and to ouerhip and leaue other ſome vnſpoken. Let them go therefore, and ſée what Ezechiel writeth in the 36. chapter; I (ſaith the Lord) will bring to paſſe, that ye ſhall walke in my waies; And, I will giuegive vntounto you a fleſhie hart, and will take awaie from you your ſtonie hart. Ieremie alſo in the 31. chapter; Conuert me ô Lord, verſe. 18.and I ſhall be conuerted. Wherefore Auguſtine verie well ſaid; GiueGive what thou commandeſt, & command what thou wilt. They abuſe alſo an other place out of the prophet Ionas, to confirme their error: Ion. 3, 10.for there it is written, that God regarded the works of the Niniuites. Of the fact of the Niniuites.Behold (ſaie they) the afflictions of the Niniuites, whereby they afflicted themſelues with faſtings, and cried vntounto the Lord: the Lord prepared their minds, and made them apt to obteine pardon. As though it behooued not the Niniuites firſt to beléeue the word of God, before they could either praie effectuallie, or elſe repent them. Séeing therefore they beléeued, before they did anie works; they were iuſtified by faith, and not by works, which followed afterwards. And God is ſaid to hauehave regarded their works, bicauſe they pleaſed him.
Neither did we euer denie, that the works of men, being now iuſtified, are acceptable vntounto God. So often as we find in the ſcriptures ſuch places, which ſerue to attribute righteouſnes vntounto our works; wée muſt (according to the doctrine of Auguſtine) hauehave a conſideration, A rule of Auguſtine.out of what foundation thoſe works procéed. And when we perceiue, that they ſpring out of faith; we ought to aſcribe vntounto that root, that which afterward is added as touching righteouſnes. And how fowlie theſe men erre in their reaſoning, hereby we may perceiue; for that they take vponupon them to tranſferre thoſe things, which are proper to one kind of men, vntounto another. Which thing humane lawes will not ſuffer to be done: for, A ſimilitude.as we find in the Code, as touching teſtaments or laſt willes; If ruſticall & vnlearned men, which dwell out of cities, and hauehave not ſtore of wiſe and learned men, doo make their laſt willes without a ſolemnitie required thervnto, and without a ſufficient number of witneſſes preſcribed, which yet otherwiſe ſhould be neceſſarie; ſuch teſtaments ought to be allowed. Now if a man would tranſferre this prerogatiue vntounto citizens, who, for that they hauehave their abiding in cities, hauehave ſtore of men of vnderſtanding; he ſhould excéedinglie erre: for if their teſtaments be ſo made, they are refuſed; neither are they counted firme. So we ſaie, that the works of men iuſtified may pleaſe God: but this notwithſtanding neither can nor ought to be granted vntounto them, which are without faith, and without Chriſt.
31 Further, let vsus marke the accuſtomed ſophiſticall and deceitfull kind of reaſoning of the aduerſaries; which the Logicians doo terme, A non cauſa vt cauſa; to wit, From that which is not the cauſe, as though it were the cauſe. For they alwaies appoint good works to be the cauſes of righteouſnes; when as in verie déed, they are effects of righteouſnes, and not cauſes. For it is as though a man ſhould ſaie; A ſimilitude.The fire is therfore hot, bicauſe it maketh hot: but it is cleane contrarie; for therefore it maketh hot, bicauſe it is hot. So alſo we, bicauſe we are iuſtified, therefore we doo iuſt things: and not bicauſe wée doo iuſt things, therefore we are iuſtified. Sometimes alſo they obiect, 2. Cor. 5, 10. How is to be vnderſtood: God rendereth to euerie man according to his works.that God will render vntounto euerie man according to his works: wherfore works (ſaie they) are the cauſe of our felicitie. But here alſo, as their woonted maner is, they are verie much deceiued: for, vnles they deuiſe ſome new Grammar vntounto themſelues; vndoutedlie this word According, ſignifieth not the cauſe. But Chriſt (ſaie they) in his laſt iudgement, ſéemeth to expreſſe theſe to be as it were cauſes, for the which the kingdome of heauen is giuen vntounto them: for thus will he ſaie; I was hungrie, Mat. 25, 35.and ye fed me; I was thirſtie, and ye gaue me drinke.
But Chriſt doth not in verie déed rehearſe theſe things, as cauſes: but rather thoſe things which went before; Why Chriſt in the laſt iudgment will make mention of outward works.Come ye bleſſed of my father, poſſeſſe the kingdome which was prepared for you from the beginning of the world. For the true cauſe of our felicitie is, bicauſe we are elected and predeſtinate of God to the eternall inheritance: for they which are in this number, are in their time adorned with faith, whereby they being iuſtified, hauehave right vntounto eternall life. But bicauſe this faith is hidden, neither can it be ſéene; and that Chriſt will hauehave all men to vnderſtand, that none but the iuſt are receiued into the kingdome of heauen; therfore reherſeth he theſe outward works, that by them it might plainlie be perceiued, that righteouſnes is giuen vntounto men by faith. For there is no man which can be ſo ignorant, There be two manie of principles of things. 1. Sam. 2, 3…but that he knoweth that there are two foundations and principles of things; the one wherby they are; the other whereby they are knowne.
Againe, they obiect out of the firſt of Samuel; Thoſe that honour me, I honour; and thoſe that louelove me, I louelove. Here (ſaie they) the promiſe is made vntounto the worke. But if they would make a diſtinction betwéene the promiſe of the goſpell, and the promiſes of the lawe; they ſhould eaſilie vnderſtand, that that place is nothing repugnant vntounto our ſaieng. For if we could of our ſelues ſatiſfie the commandements of the lawe, then might it be the cauſe, why the promiſe ſhuld be giuen vntounto vsus: but forſomuch as no man is able to performe it, all men flie vntounto Chriſt, and are through faith in him iuſtified. Then, by a certeine obedience begun, we begin to worke: which although it be not exactlie done, according vntounto the rule of the commandement; yet it pleaſeth God: and he of his méere liberalitie performeth the promiſe which was adioined vntounto that worke. And ſo thoſe conditions, which are adioined vntounto the precepts, are not vnprofitable: for they that are iuſtified atteine vntounto them.
Neither are theſe men aſhamed to cite theſe words out of the 25. pſalme; verſe. 18.Looke vponupon my humilitie & my labour, and forgiue me all my ſins: as though our labours and afflictions are the cauſes of the remiſſion of ſinnes. But in this place Dauid, being in moſt gréeuous calamities, deſireth of God to forgiue him all his ſins; that if he were angrie for his ſinnes, the cauſe of puniſhments might be taken awaie. For here is not intreated of labours, which a man taketh vponupon him of his owne voluntarie will; but of puniſhments laid vponupon men by God. A ſimilitude.We ſée alſo, that children, whileſt they are beaten of their maiſters, doo deſire forgiuenes and pardon. If thou giuegive an almes vntounto one that is leprous, the leproſie cannot properlie be called the cauſe of thy compaſſion or merciemercy; for otherwiſe, all that paſſed by the leper, ſhould doo the ſame: but the true cauſe thereof, is the louing affection in thy mind.
32 But they ſaie moreouer, that in the holie ſcriptures, much is attributed vntounto repentance: which thing we denie not. But we, on the other ſide, would hauehave them to vnderſtand, that repentance is the fruit of faith; and that no man can profitablie repent him of his ſinnes, vnleſſe he firſt beléeue. They alſo boaſt of manie things touching confeſſion. A diſtinction of confeſſion.But thereof we make a diſtinction; for either it is ſeparated from hope and faith, as it was in Iudas, which confeſſed that he had ſinned, Matt. 27, 4.in béetraieng the iuſt bloud: and that confeſſion is ſo farre off from bringing anie profit, that it is a preparatiue vntounto deſperation, and alſo to deſtruction. Or elſe it is ioined with faith and hope, as it was in Dauid and Peter; and ſo it is not the cauſe, but the effect of iuſtification: for it followeth faith, Auricular confeſſion.and goeth not before it. The auricular confeſſion alſo of the papiſts, is altogither ſuperſtitious; wherefore we vtterlie contemne it: for they obtrude it, as a thing neceſſarie vntounto ſaluation, and a cauſe why ſinnes ſhould be forgiuen; which they are neuer able to prooue by anie teſtimonie of the holie ſcriptures. They violentlie wreſt this alſo out of the Lords praier; Matt. 6, 12.Forgiue vsus our treſpaſſes, as we forgiue them that treſpaſſe againſt vsus. verſe. 14.Againe; Forgiue, and it ſhalbe forgiuen you: Ergo (ſaie they) the forgiueneſſe of iniuries, is the cauſe why our ſinnes are forgiuen vsus. Forgiue vsus our treſpaſſes expounded.This their reaſon (as the cōmon ſaieng is) with the one hand ſtroketh the head, & with the other giueth a blowe. For if the forgiuenes of iniuries, ſhould (as theſe men would hauehave it) deſerue remiſſion of ſinnes, then that remiſſion ſhould be no remiſſion; for after thou haſt once paid the price, there is nothing can be forgiuen thée: but then hath remiſſion place, when the price is not paid. And as touching that place; we firſt deſire that our ſinnes ſhould be forgiuen vsus. And bicauſe that by benefits receiued, men are incouraged to hope, that they ſhall receiue other greater benefits; therfore this is the meaning of that ſentence: O Father, which haſt of thy fatherlie goodnes, giuen vsus grace to forgiue iniuries vntounto our treſpaſſours, forgiue vntounto vsus alſo our ſinnes. Now by theſe words is not ſignified a cauſe, but a ſimilitude, although that ſimilitude be not perfect & abſolute. For none that is wiſe, would hauehave his ſinnes ſo forgiuen him of God, as he hath forgiuen his neighbour the iniuries that he hath doone vntounto him. For euerie one, by reaſon of the fleſh, and that infirmitie which it carieth about, forgiueth much leſſe vntounto his brother than he ought: for there ſticketh alwaies in his mind ſome offenſe, which although it burſt not foorth, yet his owne conſcience is a ſufficient witneſſe vntounto himſelfe, that his mind is not verie perfect, and entire towards him, by whome he hath béene hurt. But the former expoſition teacheth, that the ſimilitude is to be referred, not vntounto remiſſion; but vntounto the liberalitie of GOD: that euen as he hath giuen the one, ſo alſo he will vouchſafe to giuegive the other. But whereas it is ſaid; Forgiue, and it ſhalbe forgiuen: that is a commandement, and therefore it perteineth to the lawe. But thou wilt obiect, that this ſentence was writen in the Goſpell, and not in the lawe. That maketh no matter; The lawe and the Goſpell are not ſeparated by volumes.for the lawe and the Goſpell are not ſeparated aſunder, by volumes or bookes: for both in the old teſtament are conteined the promiſes of the Goſpell; and alſo in the Goſpell the lawe is not onelie comprehended, but alſo moſt perfectlie by Chriſt expounded. Wherefore by thoſe words, we are commanded to forgiue iniuries doone vntounto vsus.
And forſomuch as we are bound to doo that, After what maner we ought to forgiue iniuries.according to the preſcript of the lawe, and that lawe dependeth of this great precept; Thou ſhalt louelove the Lord thy God, with all thy hart, with all thy ſoule, and with all thy ſtrength: according to the forme therof, we ought to forgiue our enimies. Which thing, bicauſe no man hath at anie time performed, neither can performe; it followeth, that we ought to flie to Chriſt, by whome we maie by faith be iuſtified; afterward being iuſtified, we maie after a ſort fulfill that which is commanded: which though we doo not perfectlie performe, yet it pleaſeth God. And he fréelie giueth vntounto vsus the promiſe that is added, not bicauſe of our works, or of our merits; but onelie for Chriſtes ſake. They go about alſo to blind our eies with the words of Daniel, when he exhorteth the king, Dan. 4, 24.To redeeme his ſins with almes. But in that place, by Sinnes, we maie vnderſtand, Redeeme the ſinnes by almes, is expounded.the paines and puniſhments due vntounto ſinne: for the ſcripture vſeth oftentimes ſuch phraſes of ſpéech, which thing we neuer denied. Yea rather we willinglie grant, that in reſpect of the works, which procéed from faith, God is woont to forgiue manie things; eſpeciallie, as touching the mitigation of plagues and puniſhments.
33 They obiect alſo this ſentence out of the firſt chapter of Iohn; verſe. 12.God gaue them power to be made the ſonnes of God: wherefore (they ſaie) that thoſe, which hauehave alreadie receiued Chriſt, that is, hauehave beléeued in him, are not yet iuſtified, and regenerate, and made the children of God; but onelie hauehave receiued power to be made the children of God (as they thinke) by works. And in this argument, Pighius, the great champion and Achilles of the papiſts, putteth great affiance, but yet in vaine: for he thinketh, that he of neceſſitie, to whome power is giuen to hauehave anie thing, as yet hath not the ſame. As though we ſhould héere deale philoſophicallie, that power excludeth act: which yet euen amongſt the philoſophers alſo is not vniuerſallie true. — For when they define the ſoule; they ſaie, that, It is an act of a bodie naturall, hauing members or inſtruments, and alſo hauing life in power. By which definition appeareth, that our bodie hath life in power; when neuertheleſſe it hath life in act, in verie déed. But that word Power, here ſignifieth, that the bodie hath not life of it ſelfe, but of another; namelie of the ſoule. Which thing we maie here alſo at this preſent affirme; to wit, that thoſe which hauehave receiued the Lord, and hauehave beléeued in him, are regenerate, and made the children of God: and yet not of themſelues, but ſome other waie; namelie, of the ſpirit and grace of GOD. For ſo ſignifieth this word Power: although the euangeliſt in that place ſpake not Peripateticallie; but ſimplie, and moſt plainelie: for a litle before he ſaid, Iohn. 1, 11.that His receiued him not. By this word [His] he meant the Iewes, which peculiarlie profeſſed the knowledge of the true God: but when they had refuſed the truth offered vntounto them, GOD would not be without a people; but appointed them to be his peculiar people, which ſhould beléeue and receiue Chriſt. Wherefore he gaue vntounto them Power, that is, a right and a prerogatiue; that when they had receiued the Lord by faith, they ſhould he made, and be in déed the ſonnes of GOD. And therefore Cyrillus expounding the place, The power is adoption and grace.ſaith; that This Power ſignifieth adoption and grace.
Further, Pighius, although he thinke him ſelfe verie ſharpe of wit; yet ſéeth not, that when he thus reaſoneth, he ſpeaketh things repugnant. For how is it poſſible, that anie man ſhould hauehave life in himſelfe, and not liue? Aſſuredlie, if they in beléeuing hauehave receiued Chriſt, it muſt néeds be, that ſtraightwaie they hauehave righteouſnes: for as Paule writeth in the firſt epiſtle to the Corinthians; 1. Cor. 1, 30.He is made of God vntounto vsus, wiſedome, righteouſnes, and redemption. But what néed we ſo long a diſcourſe? The euangeliſt himſelfe declareth vntounto vsus, who thoſe be, which hauehave receiued ſuch a power; namelie, Which are not borne of bloud, nor of the will of the fleſh, nor of the will of man, but of God. And if they be borne of God, then followeth it of neceſſitie, that they are iuſtified and regenerated. They obiect alſo vntounto vsus a ſeruile feare, which goeth before charitie; as though by it we ſhould be prepared vntounto iuſtification, and the more eaſilie to receiue charitie. VntoUnto whome we anſwer; that ſuch a feare without charitie, is ſinne. They replie againe, and ſaie; that Chriſt commanded that feare. But God commandeth not ſinne. And he commanded ſuch a feare (ſaie they) when he ſaid; Matt. 10, 28.I will ſhew vntounto you, whom ye ought to feare: feare him, which when he hath killed the bodie, can alſo caſt the ſoule into hell-fire.
And that this feare prepareth vntounto iuſtification, they thinke maie hereby be prooued; for that Auguſtine expounding that, out of the firſt epiſtle of Iohn; 1. Iohn. 4, 18Perfect charitie caſteth out feare; ſaith, This ſeruile feare is not vnprofitable: for euen as a briſtle being put in by the ſhoomaker, A ſimilitude.draweth the thread after it: ſo this feare draweth with it charitie. As touching the firſt, I anſwer, that their ground is falſe; namelie, that God hath euer in anie place commanded ſuch a feare as wanteth charitie and faith; which thing, I knowe right well, theſe men are neuer able to find. But as touching Auguſtine, we anſwer, that in that place of Iohn; Herein is charitie perfect in vsus, that in the daie of iudgement, we hauehave confidence, that euen as he is, ſo are we: A place of Iohn expounded.in this world there is not feare in charitie, but perfect charitie caſteth out feare: by charitie is not to be vnderſtood, our louelove towards GOD, but the louelove of GOD towards vsus: for he ſpeakth of perfect charitie, ſuch as we hauehave not in this life. And the meaning of Iohn is, that after we be perſuaded of the perfect louelove of God, wherwith he imbraceth vsus; we hauehave confidence, that in the daie of iudgement we ſhalbe in ſafetie. And this perfect charitie of God, after we once knowe it, caſteth out feare; bicauſe it ſuffereth vsus not to feare. Wherefore that interpretation of Auguſtine, touching our louelove towards God, maketh nothing to the purpoſe.
But ſuppoſe that Iohn ſpake of our louelove towards God, as that place is commonlie taken; in that ſenſe alſo maie the words of Auguſtine be true, but yet not vniuerſallie, Charitie dooth not alwaies followe a ſeruile feare.that charitie alwaies followeth ſuch a feare: for we knowe, that it otherwiſe happened in Caine and Iudas; but it ſo happeneth onelie in men that are to be iuſtified. For GOD vſeth this meane; firſt, to pearſe them with great feare of their ſinnes, and then by it, to bring them vntounto faith and charitie. In the meane time yet, we nothing doubt, How a ſeruile feare maie be called profitable.but that ſuch a feare is ſinne; and yet neuertheleſſe, that feare maie be called profitable; not by his owne merit, or of his owne nature; but bicauſe of the order inſtituted by God, whoſe will is ſo to vſe it to our ſaluation. And this thing alſo we adde, that that charitie, the more it increaſeth in vsus, ſo much the more and more dooth it caſt out feare; not onelie ſeruile feare, but alſo the feare which men iuſtified hauehave. For whoſoeuer is throughlie perſuaded of the louelove of God towards him, can neuer feare his owne damnation: for that doubting, whereby we feare eternall puniſhments, is ſinne: And yet that doubt ſomewhat alwaies ſticketh in our minds; for we neuer in this life beléeue ſo much as we ought, nor ſo much as we ſhould: and by reaſon of this weakneſſe of charitie, wherewith we ſhould louelove our neighbours: and bicauſe of the féeblenes of perſuaſion, wherby we ought to beléeue in God ſo long as we are in this life, we neuer put off all this corrupt feare.
34 They alſo take hold of this ſaieng, and obiect the ſame againſt vsus; Aske, Matt. 7, 7.and ye ſhall receiue; ſeeke, How this is to be vnderſtood: Aſke and ye ſhall hauehave.and ye ſhall find; knocke, and it ſhall be opened vntounto you. But they ought to remember, that praiers procéed from faith, and cleaue vntounto it onelie; for otherwiſe they cannot be heard. But I maruell why they left this vnſpoken of; Whatſoeuer ye ſhall aske beleeuing, it ſhall be giuen you. For by theſe words it appéereth, that whatſoeuer is giuen vntounto them that aſke, is giuen vntounto faith. Herevnto alſo they adde a ſentence out of Luke; Luke. 11, 41.GiueGive almes, and all things be cleane vntounto you. But theſe words may be expounded thrée maner of wais, of which yet neuer a one ſerueth for their purpoſe. How this entence: GiueGive almes, &c. is to be vnderſtood.The firſt waie is, to ſaie, that that kind of ſpéech was a taunt: as if Chriſt would hauehave ſaid vntounto the Phariſies; Ye giuegive almes, and ye thinke ſtraitwaie that all things are cleane vntounto you, which is not ſo: for we ought firſt to make cleane thoſe things which are within. Another waie is (which Auguſtine followeth in his Enchiridion to Laurentius) certeine had perſuaded themſelues, that if they gaue almes, they ſhould be ſaued, though they ceaſed not from ſinning: and their chéefeſt anchor-hold was theſe words of Chriſt. Auguſtine anſwereth, that thoſe words of Chriſt are to be vnderſtood of the true and approoued almes, whereof it is written in Eccleſiaſticus, Eccl. 30, 24.the thirtie chap.; HaueHave compaſſion of thy ſoule, and pleaſe God. Wherefore thou oughtſt to begin true almes at thine owne ſelfe, that hauing compaſſion of thy ſelfe, thou maiſt be conuerted vntounto GOD, and ceaſe off from ſinnes; and afterward hauehave thou compaſſion of others.
The third waie is this, which in my iudgement more agréeth vntounto the purpoſe: Chriſt being at dinner with the Phariſies, began to eate with vnwaſhed hands; for which thing when they were offended, Chriſt began to reprooue their ignorance, which would hauehave their diſhes, hands, and all outward things cleane & beautifull; but as touching that which they had inwardlie, that is, in their mind, they were nothing carefull. Wherfore, he firſt exhorteth them to purifie the hart, which is inwardlie. Which thing is doone by faith: for in the Acts it is written; By faith purifieng their harts. Acts. 15, 9.Afterward as touching outward things, he addeth; GiueGive almes, and ſo all things ſhall be cleane vntounto you. Further, Theodore Beza.as Theodorus Beza, a man of great learning and iudgement, hath in his annotations verie well conſidered, Chriſt ſpake not of all maner of cleaneſſe; but of that which perteins vntounto meate. Wherevnto Chriſt applieth a double commandement; one is, that they ſhould eate nothing gotten by robberie or ſtealth; another is, that of thoſe things, which are within, that is, which are conteined in the diſhes, ſomewhat ſhould be taken out for the almes of the poore, whereby whatſoeuer is left might be clenſed and ſanctified. But of this there is nothing, which may further our aduerſaries opinion.
35 There are others, which thinke to eſtabliſh this their error by the miniſterie of the keies, whereby they thinke that men are abſolued from their ſinnes. But they are deceiued; for they vnderſtand not what thoſe keies are, that which Chriſt commended vntounto his church. The preaching of the word of God, What be the keies deliuered to the church.touching the remiſſion of ſinnes, to be obteined by Chriſt, is the onelie keie to open the kingdome of heauen. And if he which heareth his word, doo alſo adioine a true faith, and giuegive full aſſent vntounto thoſe words; then commeth alſo the other keie. With theſe two keies is the kingdome of heauen opened, and the forgiuenes of ſinnes obteined. Wherefore Chriſt, ſending foorth his apoſtles, ſaid; Go ye, and preach the Goſpell: Matt. 28, 29.then he addeth; He which beleeueth, ſhalbe ſaued. By theſe few words he expreſſeth the keies, which he deliuered vntounto the church. In the which words thou ſhalt find no worke wrought, as they call it: for Chriſt ſpake onelie of the faith of the hearers, and of the word of God, which is preached. But how ſhall we at length confute this ſentence, which is neuer out of their mouth; Manie ſinnes are forgiuen hir, Luk. 7, 47. Manie ſinnes are forgiuen hir, bicauſe, &c. expounded.bicauſe ſhe hath loued much; if the place be diligentlie pondered, it will be an eaſie matter to doo. We ought to knowe, that ſome reaſons are taken of the cauſes; & ſome of the effects. Chriſt in a few words afterward ſheweth the cauſe of ſaluation; when he ſaith vntounto the woman; Thy faith hath made thee ſafe. But bicauſe that faith was hidden in hir mind, neither could it be ſéene of thoſe which were preſent, therefore putting foorth a parable, he ſheweth; that they louelove more, which receiue greater gifts of anie. And that this woman receiued a verie great gift, (that is, iuſtification) he ſheweth by the effects; namelie, bicauſe ſhe waſhed his féet with hir teares, and wiped them with hir heare; bicauſe ſhe kiſſed them, & bicauſe ſhe annointed them. Which things, forſomuch as that Phariſie did not, it maie be a verie great token or ſigne, that he had not receiued the like gift.Rom. 2, 13. Not the hearers, but the dooers of the lawe, ſhalbe iuſtified, expounded.
They cite alſo out of the epiſtle vntounto the Romans; Not the hearers of the lawe ſhalbe iuſtified, but the dooers. But Paule in the place, when he reprooued the Iewes, bicauſe when they had receiued the lawe, and boaſted thereof, yet liued contrarie to the lawe; meant thereby nothing elſe, but that if righteouſnes were to be ſought for by the lawe, it is not ſufficient either to hauehave it, or to heare it: but it behoueth both in acts and déeds to performe it. And this we neuer denied, but that a man maie be iuſtified by the lawe, if he doo perfectlie and fullie accompliſh it: but forſomuch as the ſame is by no meanes poſſible, we ſaie, that by it righteouſnes cannot be hoped for. That alſo which they obiect out of the epiſtle vntounto the Philippians; Phil. 2, 12.With feare and trembling, worke your ſaluation, dooth nothing helpe them. With feare and trembling worke your ſaluation, expounded.Vndoubtedlie, they which knowe that they hauehave all that they hauehave from God, are of a moderate and humble mind; and are euermore afraid of themſelues: for they ſée that in themſelues, there is nothing that is good, but that helpe is to be looked for at the hands of God onelie; and therefore Paule biddeth a godlie man alwaies to feare and tremble. But they which thinke, that it lieth in their owne power to iuſtifie and ſaue themſelues, (ſuch be they, which in this matter contend againſt vsus) hauehave nothing whereof they néed to be afraid, or to tremble. For they boaſt, that their ſaluation conſiſteth in themſelues: which ſaluation, though Paule doo in this place name; yet he thereby vnderſtandeth not iuſtification: for he writeth vntounto thoſe which were alreadie before iuſtified. Wherefore this place maketh nothing for them. But Paule calleth ſaluation, a renewing, by which we alwaies profit, and go forwards vntounto things better and better. Laſtlie, as it were to make vp their armie, and aſſure themſelues the victorie, they obiect this out of the third chapter of the Apocalypſe; verſ. 20. A place in the Apocalypſe: Behold I ſtand at the doore and knocke, expounded.Behold I ſtand at the doore, and knocke: and if anie man open vntounto me, I will enter in, and ſup with him. Now we doo fullie conſent vntounto them, that by theſe words is ſignified; that God, at the beginning, calleth, ſtirreth vp, and inſtigateth vsus to ſaluation; vntounto which no man by his owne ſtrength can be led, without the impulſion of God: but that we of our owne accord, without the grace of God pearſing and changing the mind, can open our hart vntounto God, we vtterlie denie; neither can theſe men prooue it by the holie ſcriptures.
36 But bicauſe we hauehave certeine aduerſaries, which paſſe verie little, or elſe nothing at all vponupon the holie ſcriptures; but meaſure all their religion by Fathers and Councels, ſo that they maie rather be called Humanes, than Diuines; & Father-ſpeakers, than Scripture-teachers, & that (which is more intollerable) they gather certeine pretie ſentences out of the writings of the Fathers, & obtrude them vntounto the people; & the eaſier to obſcure the truth, & to blind poore ſimple men, they adde taunting ſpeaches; & eſpeciallie, forſomuch as certeine of them think themſelues cunning crafts-men in Rhetoricall ſpeach, and hauehave in that kind of ſtudie ſpent the greateſt part of their life time: for theſe cauſes (I ſaie) I ſhall deſire the indifferent reader, not to iudge anie thing raſhlie againſt the truth; but rather attentiuelie to conſider thoſe things, which we alſo will alledge out of the Fathers: for by that meanes he ſhall eaſilie vnderſtand, that the Fathers make not ſo much on our aduerſaries ſide, as they doo on ours. But leaſt we ſhould cite anie ſentence out of the Fathers, A method in citing of the Fathers.confuſedlie and raſhlie, we will vſe a method or compendious waie; which method, that it maie be eaſilie vnderſtood, it ſhalbe good, firſt to put foorth a demonſtration, or a certeine proofe out of thoſe teſtimonies of the holie ſcriptures, which we hauehave before cited: which ſhalbe in this maner. They which doo worke according to the preſcript of the lawe, that is, as the verie lawe requireth, are iuſtified by works; But none, and eſpeciallie before regeneration, doo ſuch works as the lawe requireth; Wherefore none are iuſtified by works. The Maior, or firſt propoſition is ſo plaine, that it néedeth no expoſition: for he which dooth anie thing, contrarie vntounto that which the lawe preſcribeth, vndoubtedlie committeth ſinne; ſo farre off is it, that he can thereby be made iuſt. But the Minor, or ſecond propoſition, although it be prooued by teſtimonies of the ſcriptures, yet will we expound it out of the Fathers. Then, ſéeing the concluſion is, that iuſtification is not of works, it muſt of neceſſitie be of grace. Wherefore, we will ſecondlie ſhew out of the Fathers, that men are iuſtified fréelie, and without all conſideration of merits. And bicauſe we reiect not good works, but ſaie that in their degrée, they ought to be had in eſtimation, as they which by a moſt ſtreict bond followe iuſtification alreadie obteined; we will laſtlie teach this alſo, out of the ſaiengs of the Fathers; that good works followe iuſtification, but go not before. And we will ſpeciallie cite out of the Fathers thoſe places, which are founded vponupon the holie ſcriptures.Matt. 7, 12.
37 And firſt commeth to mind Baſilius, who in his firſt booke De baptiſmo, bringeth theſe words out of the Goſpell; Manie ſhall ſaie in that daie, Lord, in thy name we hauehave propheſied, we hauehave caſt out diuels, They that doo obſerue Gods commandments to another end than they ought, they ſinne. 1. Cor. 10, 31we hauehave doone manie miracles. But theſe men (ſaith he) God will not onelie caſt out of his kingdome, but alſo will call them workers of iniquitie. Wherefore they which worke miracles, and ſéeme to obſerue the commandements of God, and his iuſtifications; if they doo it to anie other end and purpoſe, than they ought to doo, are ſaid to ſinne: namelie, bicauſe they followe not the precept of God publiſhed by the apoſtle Paule; Whether ye eate or drinke, or whether ye doo anie thing elſe, doo all things to the glorie of God. And it is moſt certeine, that this cannot be doone without faith and charitie; which faith and charitie, forſomuch as men not yet regenerate do want; it neceſſarilie followeth, by the words of Baſilius, that their works are ſinnes. Of the verie which ſentence he writeth in his ſecond booke De baptiſmo, Before regeneration there are no good works. Whether an Infidel can doo a worke pleaſing vntounto God. Iohn. 8, 34. Mat. 6, 24.the ſeuenth queſtion: and purpoſelie he demandeth, Whether anie man, ſo long as he abideth in ſinne, can doo anie thing that is acceptable before God? Which thing he affirmeth to be vnpoſſible, and that by reaſons, both manie in number, and alſo taken out of the holie ſcriptures. Firſt (ſaith he) the holie Ghoſt teſtifieth; that He which worketh ſinne, is the ſeruant of ſinne. Further, Chriſt ſaith; Ye cannot ſerue God and mammon: for no man can ſerue two maiſters. Paule alſo ſaith, that Light hath no fellowſhip with darknes, 2. Cor. 6, 14neither hath God anie agreement with Belial. The verie ſame alſo he prooueth out of Geneſis, although he followe the tranſlation of the ſeuentie interpretors. Thus (ſaith he) ſpake God vntounto Caine; Gen. 4, 7.If thou offer well, and diuideſt ill, thou haſt ſinned: be content. The ſenſe (ſaith he) is; If thou offer ſacrifice, as touching the outward ſhew, and thy mind be not right, neither regardeſt thou the end, which thou oughteſt to doo; then is thine oblation ſin. With this ſaieng agréeth that alſo, which Eſaie writeth in the 66. chapter; verſe. 3.He which killeth an oxe, is as if he ſhould kill a man: and he which ſacrificeth a beaſt, is as though he ſhould kill a dog. It is not enough to doo a worke, which is goodlie and beautifull to the eie; but it behooueth alſo, that thou applie it vntounto the preſcript of the lawe of God: which is, that whatſoeuer thou dooeſt, let it be doone in ſuch maner, and in ſuch condition, as the lawe requireth. And therefore (ſaith he) Paule ſaid; 2. Tim. 2, 3.that None ſhall be crowned but he which hath wreſtled lawfullie. Now it is not ſufficient to wreſtle, vnleſſe thou wreſtle lawfullie. Mat. 24, 46.Chriſt alſo in the Goſpell ſaith; Bleſſed is that ſeruant, which when his Lord commeth, he ſhall find him thus dooing. By which words it appéereth, that it is not ſufficient to doo, but it behooueth alſo to doo euen ſo as he hath commanded. Deut. 12, 5.Moreouer, he ſheweth out of the old teſtament, that he had committed ſinne, which did ſacrifice vntounto the true God out of the temple, or not in that place where the tabernacle was: for, although that were ſacrified which was commanded in the lawe; yet was the condition as touching the place vnperformed, which the lawe alſo required. And if anie man had either in the temple, or in that place, where the tabernacle was, killed an offering which had anie ſpot; the ſame man alſo had committed ſinne: bicauſe he neglected a neceſſarie condition. He alſo citeth that ſaieng in the goſpell, which is taken out of the prophet; Mat. 15, 8. Eſai. 29, 13.This people honoureth me with their lips, but their hart is farre from me. And he thinketh, that to the ſame end tendeth that which Paule writeth in the epiſtle to the Romans; Rom. 10, 2.They hauehave in deed the zeale of God, but not according to knowledge. And that which he writeth of himſelfe vntounto the Philippians; Phil. 2, 7.that he counted for off-ſcowrings, doong, and loſſes, all thoſe his works which he did when he liued vnderunder the lawe; yea and that without blame. Séeing therefore the affection and ſcope is taken awaie from works, which ought to be in them; what let is there then, but that they are ſinnes, and are diſpleaſing vntounto God?