Book of Christian Questions and Answers, Text (2 of 3)
Queſt. And what is it to be thought ofGrace effectuall by grace. …e effectes of the firſt grace.
An. That the firſt grace is effectuall, it … to be imputed to Gods ſeconde grace, …r wée ſhould ſtraytwaies fall from the …rſt if there folowed not another imme…iatelye after, to make the former effec…ual, and ſo muſt ye procéede on ſtil from …race to grace.
Que. But it could hardly be denied, butOf Merit or deſeruing. …hat aſſone as we hauehave receiued the firſt …race, we worke together with the reſt …f the graces folowing, & ſo conſequēt…y that the later graces are beſtowed for merit or deſert of the former grace.
An. Away with the names of deſert, andRom. 4. 4 1. Cor. 4. 7 merit, which fight ful but againſt grace, …ow much ſo euer the halfe pelagian So…hiſters prate to the contrarye. He that …enyeth vsus to woorke together with the …rſt grace, denieth the efficacy of the firſt grace. And looke what I hauehave ſayde of the firſt grace, the ſame doo I ſay of the graces that inſew. For that the fyrſte grace is ſo effectuall, as that wée vſe … well: wée may thanke ye ſecond gra… for it. For were not the ſeconde gra… preſent, yea & both freely geuē & free… effectual: we ſhold not only not goe forward, but alſo goe quite backe againe into a far worſe ſtate then wee were i… before. Then as for this toogether working, which (as I ſaid (procedeth wholl… of the inſewing grace, what hath it in… that may merite or deſerue anye recompence at al? Nothing at al: for euen the… when wee after a ſorte doe vſe it well… (which thinge alſo, if the matter be we… lookte vppon, is throughe grace): w… doo rather vſe it amiſſe.
I confeſſe then that the faithefull ſeruauntes hauehave Talentes committed vntooMat. 25. 14 them: But yet agayne it is of men grace that the woorkinge of thoſe Seruauntes is allowed, and that they b… taken for faithfull Seruauntes, an… Rom. 4. 5finally that rewarde is geuen vntounto… them which is not dewe vntoo them i… anye other reſpecte, than bicauſe i… was freely promyſed, and is freely performed.
Queſt. But I woulde fayne learne this o… Of the ſpreding of originall ſinne into al mankinde By learning it one of an other, or by folowing one anothers example.you alſo: How this corruption is ſpread to mankinde? Namely whither it bee … nature or by imitacion?
…. Foraſmuche as ye bée ſure inough, … it is come in: ye ſhoulde rather hauehave …ed how it might be driuen out again. …euertheleſſe becauſe of many noyſom …ours, I will endeuer to ſatiſfie you in …s behalfe alſo. I anſwere therefore, …t the maladie is firſt ſpread abrode by …ture, and afterwarde confirmed by …itation.
…eſt. How can you prooue that?
…ſ. By many textes of ſcripture whenRom. 5. 14. … wyll, and ſpeciallye by Paules argu…nt grounded vponupon effectes. For euen …y alſo do die, whiche could not imitate …am, by reaſon they are not of yeres ofRom. 6. 23 …reaton: but deathe is the rewarde …inne: ergo all men are in originall …ne.
…eſt. VVhat if I ſhoulde ſaye that theObiection that the death of the bodie ſhold be but naturall and not a penaltie of ſinne. …te death (whiche is the ſeperation of … bodie and the ſoule, and the looſe…ge of the ſame bodye againe into his …t groundes,) is naturall? For all com…unded thinges are naturally ſubiecte … diſſolution.
An. God himſelfe ſpeakinge by Moyſ… Gen. 2. 17. &. 3. 19. Rom. 5. 12.wil diſprooue you. Beſides this, your a… gument holdes not of neceſſitie. For … thoughe the thinge that is compounde… maye of it owne nature be diſſolued: y… notwithſtandinge it is not diſſolued … verye déede, vntill the cauſe that co… pounded it, do firſt ceaſe to mainteine… together. What abſurditie then is th… in my ſpéeche, when I ſay that mā w… in ſuch wiſe created of ſoule and body… yea & that mans body was in ſuche w… compounded or compacted togither of … elementes, as the creator of them wol… hauehave maintained them togither for eu… had not ſinne ſtept in by the waye?
Queſt. I graunt then that mortal bodi… Of the conueying of the ſoule.are begottē of mortal bodies. But wh… is that to the corruptiō of the ſoule, o… leſſe thou think that the ſoules alſo a… conueied ouer from one into anothe…
Anſ. What opinion manye of the ol… wryters hauehave had concerning this m… ter, I paſſe not, neither will I greatl… ſtriue about it, ſo it be agréede vponupon th… originall infection is ſpredde into vsus … nature. Yet thinke I it not good too d… ſemble this, that ye doctrine of conueyi… ouer of the ſoule ſeemeth very awk to me: for either muſt the whole ſoule, or at leaſt ſome péece of it be conueied ouer. Nowe if the whole bée conueyed: then doubtleſſe muſt the partes of it néedes be quite diſpatched out of hand. But if there bée but ſome péece of it conueyed: howe can anye péece of it bée cut away from an Eſſence that is moſt ſingle?
Queſt If the ſoule come not of the corruptBezaz opinion of the creation of ſoules. father, but of him that is the father & maker of ſpirits: how coms it by that corruptiō? Is it by infection of the body that is knit vntounto it, like as an ointment the better it is, the ſoner it takes a tange of the vncleane veſſell?
Anſ. Truely me thinkes your reaſon is ſufficient to ſatiſfie al modeſt wits. But how ſo euer the caſe ſtandeth, let thys ſuffice: that like as Adam receyued the Image of god for himſelfe and his, ſo loſt he it frō him and his: and god (accordinge as he had threatned) forſaks their ſoules as ſone as he hath created thē and ſheded them into the bodie: wherby it comes too …aſſe, that al of thē are borne the childrenRom. 5. 12 &c. …f wrath, namely as heires of corruption …nd of their forefathers guiltineſſe.
Que. Now then let vsus returne to the onlyTo be made one with chriſt is the only remedi of ſin, death & damnatiō That is to ſay, partakīg of chriſt or being made one thinge with Chriſt. remedye of this miſcheefe, that is to wit, to chriſt taken hold vponupon by faith, which is the gifte of God. Therefore I wold hauehave you to declare vntounto me what you meene by taking hold, ingreffing, incorporating, & communicating with Chriſt.
Anſ. They that imagine there is any ioyning or linking togither of the ſubſtances, after what maner ſo euer they dreame it to be: they be vtterly deceiued and iudge fleſhly of ſpirituall and miſticall thinges. Ageine, they that auouch Chriſtes onelyonly operacion or efficacie to be the thing wherof we be made parttakers: ſeeme not to hauehave weyed ſufficiētly the expreſſe textes of the ſcripture,Eſay. 9. 5. Rom. 8. 32 1. cor. 10. 16 Eph. 5. 30 Iohn. 17. 11 21. 22 wherin Chriſt himſelfe is plainly ſayd to bee giuen vntounto vsus, and alſo his workfulneſſe in vsus is deſcribed. To the intent therefore that this cōmunicating may be vnderſtoode: me muſt ſet downe twoo thinges. Wherof the firſt is this: y• chriſt himſelf is made ours by ye benefite of the father, ſo as all beleuers may ſay, this thing (yt is to wit, chriſt ye ſonne of god manifeſted in the fleſh (is mine, by the graunt and fréegifte of the father, that I might in ioye it.
Queſt. Here I pray you giuegive me leaue toA cauill againſt ou… ownering or poſſeſſig of Chriſt. ſay a litle by the waye. Surely he that ſo ſpeketh, is owner or maiſter of the thīg that was geuen him: are we then owners or maiſters of Chriſt, and not rather hee the owner & maiſter of vsus?
Anſ. Seing that the father hath giuen vsus vntountoIohn. 13. 3. & 17. 10 1. cor. 6. 20. &. 7. 23. Ieſus Chriſt, & that Chriſte himſelfe hath redemed vsus by giuinge himſelfe for vsus: if any mā deny Ieſus Chriſt to be ye owner & maiſter of vsus, (yea and y• of verye good right) accurſed be he: Therefore when I ſay he is ours, y• is to wit which beleue: I mene not ye there is giuen vntounto vsus any ſuperioriti ouer him, but I ſay ye he is géeuen and borne vntounto vsus or for our ſakes. As for example, a mā takes a wife, which muſt obey him & be ſeruiſable to him: & yet on the other ſide ye wife, may ſay, like as I am this mans wyfe, & my father hath giuen me vntounto him too hauehave aucthoritie ouer me: ſo on the other ſide he is my huſband, and hath giuē him ſelf to me to inioy him, verely to the end he may louelove me and cheriſhe mée as hys wyfe. Whiche ſimilitude thou knoweſt well ynough that the prophetes and the apoſtles do ordinarily vſe to betokē this…om. 7.1 …. &c. …. cor. 11. 2 …. ph. 5. 15 communicating of Chriſt. The other point of this communicating, is, y• he is ours in ſuche wiſe, as no coniunction of bodies, whither it be naturall or artificiall, may bee compared with it. Yet notwithſtanding, it tendeth not to this end y• there ſhold be made but one ſubſtance of his & ours, or but one perſon of his & ours, all which thinges are moſt groſſe forgeries & vtterly wide from the kingdome of heauē: but it tendeth to this end only, y• his ſpirituall workfulnes ſhould be ye more certein, the more néere, & the more effectuall in vsus. And yet by ye way this is certein, y• he in ſuch wiſe becommeth ours, y• he be commeth one thing with vsus in deede: and the head & members of any body cleaue not ſo faſt to gether by nature, as this coniunction of Chriſtes is faſt and ſtreit knit vntounto vsus: inſomuch as we be fleſhe, of his fle…h, &Ephe. 5. 30 why our communiting with chriſt is called ſpirituall bone of his bones: howbeit it is wholly ſpirituall and miſticall.
Queſt. I pray you ſhewe mee why you call it ſpirituall?
Anſ. I call it ſpirituall, not in reſpect of the thing that is communicated, (for it is certeine y• Chriſt is communicated vntounto vsus, not onelyonly in ſpirit, but alſo in his whole manhod) nor alſo as though this communication were imaginatiue and conſiſted onelyonly in thought without the thing it ſelf to ſettle vponupon: nor finally as though we were ſaid to be become one thinge with Chriſt, only in reſpect of cōſent, after which maner Luke ſaithActs. 4. 31 that y• beleuers where all of one hart and one mind: But bicauſe all this takinge hold is done altogither by the mind & by faith, & bicauſe the holy ghoſt is ye partie by whoſe linking theſe thinges are knit togither which are ſo farre a ſunder in reſpect of diſtance of place: and y• in ſuch wiſe, as that in this ſpiritual copulation Chriſt is as the head, & the churche is asEphe. 4. 15 16. his body, drawing ſpirituall life frō him hir onelyonly head. And therfore all ye whole reall growing together of the very ſubſtances into one, (aboute the which ſo many men hauehave ſtriued now longe ago with ſo much ado, and by meanes wherof that monſtar of tranſſubſtantiation and conſubſtantiation was afterwarde brough into the Lordes ſupper) is a groſſe forgery of mannes fondnes, by no meanes agréeinge either with the ſpirituall life, or with the verines of Chriſts body, or with the proportion of faith.
Que. I heere well that Chriſt himſelfe is receiued of the faithfull by faith: I here that the church is ſpiritually cuppled to hir head by the bonde of the holye Ghoſte: but yet perceyue I neuer the more, how theſe thinges that are ſo far a ſunder ſhould be vnited.
Queſt. I graūt ſo. For it is not for noughtEphe. 5. 32 that Paule crieth out, that it is a greate miſtery. Rightly therfore dooth one giuegive warning, that we ſhoulde rather labour to féele Chriſte liuinge in vsus: than to be made priuie to the reaſon of thys communion: as whiche ſurmounteth our capacitie, althoughe wee bee ſure that it is ſpirituall, and that faythe is the inſtruement in doinge of it.
Queſt.
VVhat if wee ſhoulde ſay that Chriſte is communicated vntounto vsus, onelyonly as touchinge his force and efficacie? and that wee ſhould referre this place of Paules, (we bee members of his bodie of his flesheEphe. 5. 30 and of his bones,) VntoUnto Chriſtes incarnation? …n. Concernyng Chriſtes beyng oneChriſts being one with vsus and wee with him. …ith vsus, ſo as we may afterward drawe …fe out of him being vnited with vsus, the …ripture ſpeaketh more manifeſtly of it …an that it may bee applyed to his one… operacion or working in vsus, in as …uche rather as it is the foundation …th of the effectuall intercommuning, …nd of the benefite of imputation, which …inge appeereth euen by the proporti…ableneſſe that is betwene it & bodely …rriſhment, wherof Chriſt himſelfe is …e author. For like as if a man will re…yue the nurriſhment of bodely foode … ſuchwiſe as maye be to the ſuſtenance … his lyfe: it behoueth hym to hauehave it … farfoorth his owne, as he may euen …te it: So alſo to the intent wee may …cke the iewce of the ſpirituall and …dles lyfe out of Chriſt, it behoueth vsus … take holde of him with the mouth of …th, and ſpiritually as it were to di…ſt him into vsus. As for Paules place …erning Chriſts taking of mans na…e vntounto him, it cannot be fitly appliedEphe. 5. 32 … this matter: for according to that: all … wythout exceptiō might ſay they be Chriſtes members, which thinge the Apoſtle ſetteth downe, as peculiar to the Churche alone, and ſo alſo dooth the re… ſemblaunce of bodily wedlocke importe. For eueryevery man and eueryevery woman are not one fleſh: but eche man is one fleſh with that woman whoſe huſband he is, and eche woman is one fleſhe with that man whoſe wife ſhee is. And therfore this cupplinge into one fleſhe, is not of nature, but of couenaunt: and ſo alſo is our co…iunction with Chriſte into one ſpirit▪ Too conclude, If the Apoſtle had ment ſo as you ſay: namely that Chriſte hath knit himſelfe vntoo vsus bu… by his Incarnation, and that wée be ioyned vntounto him but by faith: he ſhould rather hauehave ſayd, that Chriſt is of our fle… and of our bones.
Queſt. On forth, I pray you, and ſhew… The fruit of our beinge one with Chriſtme what we receiue by being ſpiritual… made one with Chriſte through faith … you hauehave ſayd.
An. Again wee enter into a howge g… whoſe wideneſſe, length, & depth (wh… Eph. 1, 18 6. 9. &c. Eph 3. 8. 9 19.as otherwiſe it ſurmounteth our capa… tie according as the Apoſtle witneſſe… we knowe ſo farforth, as the holy gh… wherwith wee bée endewed ſercheth the …epth of God. He that hath not ſpared …is owne Sonne (ſaith the Apoſtle) but …ath geuen him for vsus all, how ſhould he not alſo geue vsus all thinges with him? Wherefore I aunſwere that all thinges needefull for ſaluation flow into vsus, out of Chriſte, when wee take holde of him by faith.
Que. But if it may be, I would hauehave you …hew vntounto mee particularli which thoſe thinges bee.
An. I anſwere then, that ſome thinges are Chriſtes owne in ſuch wiſe as they …leaue alwayes to himſelf alone, and become not oures but by imputation, of whiche ſorte bee the thinges that he hath performed for our ſakes, namely that by becomming ſubiect to the law, he fulfilled all rightu…uſneſſe, and ſuffered the puniſhments dewe for our ſinnes: bothGal 4. 4 Math. 3. 15 Rom. 5. 19 Phil. 2. 8 whiche thinges the Apoſtle compriſeth vnderunder the name of obedience. And ſome thinges doe ſo reſt in chriſt: as yet notwithſtanding the force and operation of them is ſpread intoo vsus: of which ſort isRom. 8 3. 4 the ſingular puereneſſe of the manhod in Chriſt, garniſhed with all gifts without meaſure, which pureneſſe not onelyonly becomethRom. 6. 6 Gal. 2. 20. ours by imputation, but alſo is the headſpring and originall of our new birth, and of all the ſpirituall gyftes that accompany the ſame.
Queſt VVhat calleſt thou imputacion? ImputationAnſ. That benefyte of God the father, wherby he vouchſafeth to account Chriſtes obedience as ours, in as ample wiſe as if we ourſelues had fulfilled the lawe, and made ful ſatiſfaction for our ſinnes.
Queſt. But ſtandeth this with Gods nature, that he ſhoulde accept any man as rightuous for another mans rightuouſneſſe?
Anſ. In deede it is an other mans rightuouſneſſe1. Cor. 1. 30. Ioh. 17. 20. 21. &c. in aſmuche as it is withoute vsus, and reſteth in another ſubiecte or perſon, that is to witte in Chriſte: and yet is it not anothers, in aſmuche as the ſame ſubiecte, that is to wit Chriſte, is ours, yea and alſo is ſpiritually beecome all one thinge with vsus by faith.
Queſt. Naye truelye, if he bee become all one thinge with vsus: nowe it ſeemeth that what ſo euer he hathe in him, the ſame is ours in very deede, and not only by imputation.
…nſ. Certeſſe were it once graunted y• Againſt the doctrine of Tranſubſtantiation…e very ſubſtaunce of Chriſt were bee…me our ſubſtaunce by reall copulation …d vnitinge, (whiche thinge foloweth of …eir opinion that auouche Chriſts fleſh …d bloude to bee eaten with the verye …outh and ſo to bée conueyed into vsus): …en ſhould your ſayinge folow of conſe…ence alſo. Whereby it may be percey…d, howe greatlye the doctrine (as well … tranſubſtantiation as alſo of conſubantiation) fighteth againſt the doctrine rightuouſnes by imputation, beſydes at it alſo taketh awaye the verineſſe of …hriſtes fleſhe. I ſayde afore that chriſt …d wee bee verelye made one in deede: …wbeit that the ſame is a meere ſpiri…all miſterye, the hande whereof is …e holye Ghoſte, and that the marke …hereat it ameth, is not the growinge …gether of the ſubſtaunces or of the per…ns into one (for to what purpoſe wereEp. 4. 15. 16 Ephe. 5. 23 at?) But that the ſpirituall life ſhoulde … that meanes flowe from Chriſte the …iſticall heade into his miſticall bodye …derneath it.
Queſt. Let vsus returne too Imputation.
An. Contented: and I ſaye that ly… Chriſts righ tuouſnes is ours by imputacionas whatſoeuer wāt of rightuouſnes, an… whatſoeuer ſpottineſſe of ſinne is in … the ſame is without Chriſte, and yet … imputed to Chriſt: So on the other ſide… I ſay that Chriſtes obedience is out… vsus, (as ſtickinge in Chriſte the onelyonly ground of it,) and yet notwithſtanding is imputed vntounto vsus. And the foundaci… of this imputacion is this, that he is o… with vsus and wée one with him, after ſpirituall waye and manner as I ſayd… afore, ſo as he was accounted a ſinne… not in himſelfe but in vsus: and wée be … kened for rightuous, not in our ſelue… but in him.
Queſt. But it is ſaid that Abrahams fait… Abrahams rightuous neſſe Rom. 4. 3.was imputed to him for rightuouſen… and not this obedience of Chriſtes.
An. You knowe this, that the thing… which go in order one vnderunder another, … not contraries. Fayth is ſayde too … accounted vntounto rightuouſnes, becauſe is the inſtrument wherby the ſayde obedience whereof the immutacion mak… vsus rightuous, is taken hold vppon. Aft… Rom. 5. 1. 9which manner alſo we be ſaide to be iustifyed by fayth, namely in aſmuche as … …eth holde of chriſtes obedience, by im…ation wherof we be made rightuous.
…eſt. There is yet one doubt behinde, we your ſayinge that Chriſte is takenObiection a gainſt this that faith is the free gyft of God by Chriſt. …de on by fayth, agreeth with that …ich you ſaid afore whē you auouched at all gyftes doo flowe intoo vsus from …riſte taken holde vponupon by fayth. For …eemeth to folow, eyther that faythe …ot of the fathers gyft in Chriſt, or els …t this your latter ſayinge is vntrewe. …r needes muſt faith go before taking …ld, if chriſt be taken hold on by fayth
…ſ. The beginninge of our ſaluation …meth of God, who firſte choſe vsus inEph. 1. 4. Rom. 3. 24. 2. Tim. 1. 9 1. Ioh. 4. 19 …hriſt ere we were born, yea and ere e…r the foūdacions of the world wer laid …d alſo firſte loueth and knoweth vsus in …e time of our being borne, when as yet …e be not geuen vntounto Chriſt and graffed …o him in verye déede, but are too …e geuen and graffed. Therefore if ye …ue an eye to the verye inſtant of the …e: wée doo both beléeue, and alſo take …lde by beliefe, vponupon chriſt offered vntounto …, both at once. For the cauſe of a thinge …nnot bée woorkinge in verye déede, vn…ſe the effecte of it come foorth together with it. But if yee looke too the ord… of cauſes, I graunt that the traynme… of faith (yea of trewe fayth) goeth befo… the taking holde vppon Chriſte, and… conſequently is geuē, not to them y• a… already greffed, but to them ye are … the poynt too bee greffed intoo him. Y… foloweth it not therevpon that fayth … not geuen vntoo vsus in Chriſte, conſi… ringe that the heauenly father, ſetty… his determination in his onelyonly Sonn… dooth not then firſt behold vsus in Chriſ… when wee be geuen vntounto him, but ha… choſen vsus, knowen vsus, and loued vsus … him, yea euen before the foundations … the worlde were layde, & muche rath… when as yet wee hated him: like … Chriſte himſelf alſo toke hold of vsus firſtPhil. 3. 12 Rom. 5. 6 8. 10. to the ende that wee might take hold… him afterward. Again loke. what is begon in vsus by grace, that we migh therb… bee greffed into Chriſt, and therfore … in reſpecte of the order of cauſes, is do… before our takinge holde vppon Chriſt… the ſame is increaſed and ſtrengthen… in vsus afterwarde by the ſame grace i… Chriſt, whom wee hauehave now taken h… on by faith.
Queſt. VVhat then are the things thatThe thinges that wee attaine in Chriſt. 1. Cor. 1. 30 wee atteine in Chriſt?
An. Paule concludeth this whole matter moſt plainly and alſo moſt briefelye, when he ſayeth that God the father hath made Chriſte, our wyſedome, Iuſtifica…ion, Sanctification, and Redemption.
Que. What meene you, by being madewhat wiſedome is. Luke. 1. 77 …ur wiſedome?
An. The ſelfeſame thinge that zacharie …eeneth when he ſayeth, that his owne …nne Iohn Baptiſt is ſent to ſhewe the …nowledge of ſaluation, that is too ſaye …o ſhew Chriſte himſelfe. For the onlyeColl. 2. 3. …rewe wiſedome, is this which Chriſte …acheth vntounto… men: namelye when hee …iſcloſeth himſelfe vntoo them, whiche …inge the father alſo hath teſtified with lowde voice from heauen, ſaying, heereMat. 17. 5 …ee him.
Queſt. Recken you this among the gifts …hat wee receiue by Chriſt?
Anſwere. My méeninge is that Chriſte hymſelfe … ſo géeuen vntoo vsus to bée the onelyonly tea…er of that trew and natiue wiſedome: … that hee teacheth himſelfe vntoo vsus. For he is both the teacher and the thinge that this is taught. And therefore amonge Chriſtes giftes, the verye foremoſt and chiefeſt is, that he géeueth himſelfe vntounto vsus, when he furniſheth vsus with the knowledge of himſelfe.
Queſt VVhat doth Paule cal iuſtificationIuſtificatiō. or rightuouſnes. Ephe. 1. 4. in this place?
Anſ. That wherby we bée made rightuous: that is to ſaye, ſo farfoorth perfecte, ſounde, faultleſſe and vnblamable: as not onelye there is quite wyped out of vsus, whatſoeuer vncleaneneſſe is in vsus from top too to, wherby God (who is ſingulerly pure) maye by anye meanes be offended: but alſo there is moſte plentuouſlye founde in vsus, whatſoeuer may ſo muche delight him in this humaine nature, as he of his good will maye voutcheſaue to crowne wyth euerlaſtinge lyfe. And of that rightuouſneſſe whereby a man i… accounted ryghtuous béefore God, the certeine ſquéer and inuariable rule i… Iames. 2, 8 &c.Gods owne law. And the lawe not only forbiddeth the thinges that are not to be done, threatning euerlaſting death for a penaltie: but alſo inioyneth the perfect louig of god and our neighbor. Therfore that a man may be accounted rightuous afore god, there be two things required of neceſſitye: that is to ſay, the vtter abſence of all ſinne, and the fulfilling of all right according to the lawe.
Que. But this was neuer founde in any mortall wight.
An. Sauing Chriſt, who not onelyonly neuer ſinned, but alſo performed y• whole lawe to the full.
Que. Tell me I pray you, was not chriſt perfectly rightuous euen from the very moment of his conception?
Anſ. In reſpect of his Godhead he not onelyonly was rightuous from euerlaſting, but alſo the very rightuouſnes it ſelf, y• is to ſay, the ſouereine and moſt perfect pureneſſe. And in reſpect of his manhod,Math. 1. 20 Luke. 1. 35 he was indewed with ſingular holines, yea euen farre aboue the Angels, euen from the very inſtant of the conceptionMath. 3. 15 Iohn. 17. 4. Ioh. 19. 30 of his fleſhe. But now by the name of rightuouſneſſe, wee meene that which foloweth vppon the perfect performing of gods law, which rightuouſneſſe chriſt had not in effect, vntill he had finiſhed ye whole woorke that was inioyned him.Phi. 3. 9. 10 For this is the rightuouſnes, by the imputation whereof wee bee iuſtified or made righteous: and not the foreſayd eſſentiall rightuouſnes which is proper to the godhead, nor yet the other naturall purenes of Chriſtes fleſhe, wherof wee1. Pet. 2. 22. will intrete ſeuerally by it ſelfe: for want of which diſtinction, Oſiander hath ouerſhot himſelfe to fowly.
Queſtion.
But I ſee not yet how this rightuouſneſſe may ſuffice. For inaſmuch asObiection againſt rightuouſneſſe by Imputation. we not only performe not the lawe, but alſo are ouercouered with innumerable ſinnes: howe ſhal wee bee accounted as though we had neuer ſinned, (that is to ſay to be vndefiled of our ſinnes,) if the ſpots of our ſinnes be not firſt washed out? and that cānot be don without ſuffering of the punishments dew to them
Anſwere. Thou ſayeſt righte. Therefore whereas I ſayde that Chriſt not onelyonly brake not the lawe, but alſo dyd moſt fully and perfectly performe the lawe: thou muſt take his ſo dooing to comprehende in eſpecially a ſatiſfaction for al the ſinnes of them that beleue: for eueryevery man is bounde by the lawe to louelove god and his neyghbour perfectly, not indefinitely but defynitelye, that is to ſaye, as hauinge regarde of hys owne peculiar callynge. As for examples ſake, if a magiſtrate louelove God but as ſome other priuate perſon dooth, hée cannot bée ſaide too hauehave done his duetie, becauſe he is bound to louelove god as a magiſtrate, whiche maner of dealinge is too bée vnderſtoode of all other kinde of callinges. And Chriſt was ſent to ſuffer for vsus the puniſhmentes dew for our ſinnes: which thinge hee performed all his life longe, but ſpecially in that Sacrifice of his, wherin he béecamePhil. 28 obedient to hys father vntounto death, euen the death of the Croſſe. Therefore by woorkinge in ſufferinge, and by offeringe himſelfe for vsus, he both fulfilled the lawe for vsus, and alſo made ſatiſfaction for our ſinnes.
Queſt.
But in reſpecte that Chriſte is beecomeObiection againſt the ſufficiēcy of chriſts rightuouſnes for any but himſelfe man, it ſeemeth he was bound by nature to performe the rightuouſneſſe of the lawe, that is to ſaye too louelove God and his neighbour perfectlye, becauſe the ſaid law is laid vponupon the very nature of mākind. And therfore it ſemeth that his fulfilling of the lawe was not for vsus, but for himſelf, that he might purchace himſelf life, which thing cannot be ſaid of the puniſhmentes that were to be indured by him for our ſinnes.
An. Althoughe we ſhould ſay, that chriſt as touching his fleſh, purchaſed himſelfe eternall life by fulfillinge the lawe whervnto hée was bounde: yet were it no abſurditie to ſaye alſo, that the force of this deſert is ſo great, that it floweth alſo euē vntounto the beleuers. But the former parte cannot well be iuſtified. For ſeynge that this manhoode of his was ioyned too the woord by perſonall vnion, yea and ſo ioyned, as it was moſte holy in it ſelfe, who cā think (if y• ſaid humane nature be conſidered without the charge of mediatorſhip, which is not of it ſelfe coincident too the manhoode, but inioyned to the ſonne by the father of his owne good wyll, and willinglye vndertaken by the ſonne) I ſay, who can thinke that there was anye defaulte in this manhoode whiche hée had taken vntounto him, ſo as it ſhould not foorthe wyth hauehave byn moſte woorthye of the euerlaſting lyfe, euen from the very fyrſt moment of the ſaide vnion? Therefore this his beinge bounde too the performance of the lawe, is not properlye by nature, but of good will: nor ſimplye for that Chriſt is a man, but bycauſe he béecame man for our ſakes: which condition he vndertooke of his owne accorde, and performed it, not in his owne behalfe, (for by good right he was moſte bleſſedGall. 4. 45 already) but in our behalfe, for whom it was his will to become ſubiecte too the lawe, to the intent to redéeme them that were vnderunder the lawe. Furthermore, ſée how vncertaine a ſayinge that is whiche thou ſpakeſt laſte of all concerninge the ſatiſfyinge for our ſynnes. For that is euen the chéefeſt parte of hys obedience or fulfillynge of the lawe, as wée hauehave prooued a little afore. So then if he fulfilled the lawe in his owne béehalfe: you muſt néedes confeſſe that he dyed for his owne ſake alſo.
Queſt. You ſay then, that we be iuſtifiedThe partes of rightuouſnes: before god that is to ſay, that we be coū …ed and denounced rightuous, beecauſe Chriſtes obedience is imputed vntounto vsus, …hich conſiſteth chiefly of two partes: …amely of ſatiſfaction for our ſinnes, & …f full performance of all rightuouſnes …f the lawe.
An. I ſay ſo.
Queſt. To what purpoſe then is ChriſtSāctificatiō or holineſſe. furthermore made our ſanctificatiō? for doubtleſſe he that is accepted for rightuous, is alſo accounted for holy.
Anſ. Whoſoeuer is rightuous, muſte alſo of neceſſitie be holye: but not contrarywiſe, (except there come newe grace too the former graces) after the maner that we hauehave auouched the terme Rightuous too bée taken in this preſent matter, that is too wyt for ſuche a one as not onelyonly is not hild for a tranſgreſſor of the lawe, becauſe his ſins be clenſed away in Chriſt, but alſo hath fulfilled the rightuouſneſſe of the lawe in him. To bée ſhorte I ſaye, that this holineſſe is the goodneſſe and…. Iohn. 3. 9 vncorruptnes of his perſon: and y• this rightuouſneſſe whereof wee intreate as now, and whereof the beléeuers are termed rightuous in themſelues, is not the rightuouſneſſe that commeth by imputation, but the imp of that holineſſe: ſo as the former is as the trée, and this other is as the fruite of it▪ After this ſorte was Adam created holye, that is too ſaye, good and faultleſſe, and hée had alſo béecome rightuous if he had kept the lawe whiche his creator had appoyncted him.
Que. But al men are corrupt by nature.
An. Agein except Chriſt the ſecond Adā Mat. 1. 18 20. Luke. 1. 35 Rom. 8. 3.who was conceiued by the holye ghoſt, too the ende y• the nature of man might in him not onelyonly recouer the clenneſſe which it had loſte, but alſo be aduaunced too a degree of goodnes far higher without meaſure. For the fyrſte Adam was but created after the image of God: butCol. 2. 9 2. cor. 5. 19. the latter Adam is alſo God, bycauſe he is vphild in the euerlaſting ſonne of god, who hath by vnutterable meanes ſanctifyed the nature that he hath taken vntounto him: and that is doone too the intent the ſame ſhould alſo make vsus holy.
Queſt. And wherefore do you call chriſtChriſte the ſecond Adam. Rom. 5. 18 19. 1. co. 15. 45 the ſecond Adam?
An. Bicauſe y• like as Adam was created too the end y• al men ſhould be borne of him by naturall generation: So chriſt …ath taken mannes nature vponupon him, …oo the ende that all ſuche as beleeue in …im ſhould bee ſpiritually borne a new … him by grace.
Queſt. VVas it not ynough for vsus to beOf our dubble birth …orne once by naturall meanes?
Anſ. Yes as apperteyning to this lyfe:Iohn 3. 4. 5. … reſpect wherof it were a folie to think wée bée borne any oftener. But for asmuch as Adam hath put himſelf in daunger of dubble death, both for himſelf and for his ofſpring: it behoued vsus eyther to periſhe or too bee borne againe intoo euerlaſting life after a far other ſorte. And therefore this other Adam is geuen vsus, that both holineſſe and euerlaſting lifeRom. 5. 18 might flowe ſpiritually out of him intoo vsus by grace, like as ſin and death were ſprede into vsus from the firſt Adam bodily and by nature.
Queſt. Layforth yet more plainely thisOur ſanctification in Chriſt layde forth more plainely ſanctification of ours in Chriſt.
Anſ. That thing is ſayd too bee ſanctified or made holy, whiche is ſorted out from the common vncleanneſſe, that it may bee moſte pure and wholly conſecrated vntoo God the vtter enemy of all vnclenneſſe. After this ſort is our natureRom. 8. 3. 4 ſanctified or halowed in Chriſte, euen from the very inſtant of his conception, and that too the intente to ſanctify vsus: whiche thing is done two wayes. For firſt, like as I ſayde that wee be accounted throughly rightuous afore god by imputation of Chriſtes rightuouſnes not in ourſelues, but in him too whome wee bee vnited by faith: Euen ſo alſo I ſay, that by the imputation of his perfect holineſſe and ſowndneſſe, our perſones are accounted throughly holy and ſound, and ſo conſequently are acceptable too the father, not in ourſelues, but in chriſt. Further I ſay, that the force and efficacie of this moſte pure holineſſe which is in the fleſhe of Chriſte, floweth euen in too vsus by the working of the holy Ghoſt in vsus, ſo as we be halowed in ourſelues, that is to ſay, wee bee ſegregated from the defilinges of this worlde, and ſerue God both in ſpirit and body. Which benefite is euerywhere in the ſcriptures called Sanctification, or holineſſe, regeneration, or newbirth, Illumination or Inlightening, the new man, the new creature, and the Spirite or Spiritualneſſe.
Que. you ſay then, that this latter ſanctification,An obiectiō againſt ſanctification by imputatios. is not a thing without vsus nor ours by imputation only: but a new indowment perfectly greffed & ſtickinge in vsus, beſtowed vponupon vsus in chriſt, by the mere grace of the heauenly father, and wrought in vsus by the vertue of the holy Ghoſte
An. So ſay I.
Que. What neede then hauehave wee of the other ſanctification of our nature which is imputed to vsus?
An. Foraſmuch as this holineſſe thatRom. 7. 25. Gal. 5. 17 ſticketh in vsus, is but onelyonly begonne in vsus, according as it appeareth by the continual debate betweene the fleſh and the ſpirit, euen in the beſt ſort of men: Therfore to the intent our perſones may bee acceptable vntounto god, and ſo cōſequently the thing that proceedeth from vsus may pleaſe him, (for the life of holy men is as it were a continuall offringe vp of themſelues, wherunto the Apoſtle exhortethRom. 12. 1 vsus) there had neede to ſteppe in a farre other holineſſe, namely the ſame whiche is moſte full and perfecte in Chriſte: at the ſight of whome, our moſt gracious father, (who notwithſtandinge is a continuall enemy to al vnclenneſſe and filthyneſſe,) may holde himſelf appeaſed, as he that is both ſingularly iuſt and ſingularly mercifull.
Queſt. But why dooth he not ſanctifi vsusvvhy vve be not fully holy in this life. fully out of hand?
Anſwere. Nay rather you may maruel at his goodnes, in y• he drepeth any litle drop of regenerating grace into any man. And yet why he ſhould delay the full ſanctifiynge of vsus vntounto another worlde, there be many cauſes, wherof the chéefe are twoo. The one is, for that wee be but of a weake faith, & therfore (as much as in vsus lieth) we hinder the effectualnes of ye holy ghoſte. The other is, that in as muche as we be ſaued by mere grace & not by works, he y• glorieth ſhoulde glory onelyonly in the lord. For1. Cor. 1. 1…. if this holineſſe were perfecte in vsus: then ſhoulde our rightuouſneſſe alſo bée perfect or cleauing in vsus, and ſo conſequently Chriſt ſhould not ſubſtantially & properly bée our Sauiour, but onlye an inſtrument to diſpoſe vsus after ſuche maner as we might afterwarde iuſtifye our ſelues by our owne rightuouſnes, which is flatly the foule & deteſtable errour of the halfepelagian Sophiſters.
Que. You ſaye then that betweene ourThe proportionable reſemblance betvveen h… lineſſe and rightuouſeneſſe. ſanctification & our rightuouſnes, ther is ſuch a proportionable reſemblaunce, that looke how great the one is, ſo great alſo is the other.
An. Yea in deede. For trewe ſanctification cannot bée ydle: and ſuche as aLuke. 6. 44 fruitefull trée is, ſuche alſo is the verye fruite of it. Wherfore inaſmuche as our1. Cor. 13. 12 vnderſtandinge is partlye inlightened with the knowledge of the trew god: wee doo alſo partlye knowe him. Foraſmuch alſo as wee partlye aſſent to Gods promiſe, and applye the ſame to our ſelues: therefore wee doo partly beléeue. And becauſe our will is partly chaunged: therefore we partly will well & worke well.
Que. VVhat meane you by this partly?
An. That is to ſay, not perfectly, but only ſo farfoorth as wée bee borne anewe: ſo as in one ſelfſame ground (howbeit in diuers reſpectes) there is cleanneſſe and vncleannes, light and darkeneſſe, beliefe and vnbeliefe, good will, and will declininge from good, and ſpirite and fleſhe.
Queſt. VVhat meane you by Spirite? SpiriteAn. All the powers in man, aſwell ſuperior as inferior, ſo farforth as they bee ſanctified or regenerated.
Queſt. And what call you fleshe? FleſheAnſ. In a man that is not regenerated, I meane thereby the whole man, euen as muche as is of him, wythin and wythout, from toppe too toe. And in a man that is regenerated, I meane agein al his powers ſo farfoorth as they bée not ſanctified or regenerated.1. Iohn. 3. 6 Of ſinninge and not ſinninge 1. Ioh. 1. 8
Queſt. But Iohn ſaith that the children of god ſinne not.
An. The ſame ſayeth alſo that they are …yars whiche ſay they hauehave no ſinne.
Therefore they be ſaid not to ſin, bicauſe that although ſinne dwell in them, yet it reigneth not in them. For the ſpirit fighteth in them againſt the fleſh, & at length ſhall gette the vpper hande. And in conſideration hereof, the regenerated onelyeRom. 7. 15 may rightly ſaye, the euill that I would not doo, that doo I: and the good that I would doo, that doo I not.
Queſt. Euen the natural reaſon that is inOf naturall reaſon & the poure therof any man vnregenerated, dooth oftentimes ſtriue againſt his luſtes. And thou knoweſt that vertue conſiſteth in ſubdewinge the vnreaſonable parte of the minde, vntounto reaſon.
An. What is to be thought of the Philoſophicall vertues, I hauehave aunſwered afore. I graunt there is a certaine warenes, & a certaine conſcionablenes lefte in man, to reprooue (and after a ſorte alſoRom. 1. 20 Rom. 3. 11 12. to reſtraine) the headineſſe of the affections, too the intente that euerye man maye bée vnexcuſeable. And therefore as for the philoſophicall diſtribution, a… it were of the partes of the ſoule, and the thinges that y• Peripatetikes write cōcerning meanneſſe: I not onelyonly reproue th… not of any vntruthe: but alſo praiſe and commend them as remnants of y• image of god. Neuertheleſſe I ſaye, y• the diſtribution of mans partes whyche the holye ghoſt teacheth vsus, is farre after another ſorte, matchinge the naturall man & the ſpirituall man, the inner man and the outter man, the new man & the old man, and the fleſh and the ſpirit one againſt another. And in thoſe names by whiche vice is noted, he betokeneth alſo euen the ſouerein and ouerrulinge part of y• mindHe meaneth Reaſon whiche the philophers make ſo great account of, and finallye whatſoeuer man hathe of nature without the grace of regeneration.
Que. Is not reaſon, reaſon then?
Anſ. Yes vndoubtedly, and it alwayes becommeth better ſighted by ſerchynge,Reaſon is vt terly blind in matters concerninge god, & maimed in matters concerninge ma…. but yet it is alwaies faultie till it bée regenerated. For firſt & formeſt, euen whē it vnderſtandeth and diſcerneth the good: it vnderſtandeth it not, ne diſcerneth it not as it ought and ſhoulde doo, by reaſon on of the original corruption, which the Philoſophers could not ſo much as once …iſtruſt. Moreouer, in many euen of ye …eightieſt matters, it not only ſéeth not the truth, but alſo vtterly and of ſet pur…oſe fighteth againſt the truth.
Queſt. I beſeeche you confirme theſe thinges with examples.
Anſ. I will. Although the Philoſophers write many things notably and very ex…ellently concerning God the ſouereigne good: yet notwithſtanding, which of thē …ll hath by his naturall inſight perceiued …he one ſubſtance of the Godhead in theIohn. 5. 23 Iohn. 17. 8 thrée perſons? And yet there is none other knowing of the ſouerein good, that … either true, or that worketh ſaluation.
Que. But yet it is ſayd, that Triſmegiſtus & ſpecially the diſciples of Plato taught …ome ſuch like thing.
Aunſwere. It may bée that ſome men hauehave come towhat the knowledge of the olde philoſopher was as touching God, & how litle too be regarded. Rom. 1. 12 …ome darke knowledge of this miſterie …eliuered ouer by ye Patriarks & written … holy writings: but away with y• toyes …f thoſe men, y• ſéeke for the truth of theſe …hings in y• writings of ye philoſophers. For when they come to the poinet, to lay …rth ye nature of god, after they hauehave ſaid many thinges accordinge to truthe, ho… ſodeinlye do the cunningeſt of them ſly… away to fondnes, as the Apoſtle ryghtly ſayth? For from whence comes they… multitude of gods? from whence commeth their deuidinge of the godhead in… greater goddes and leſſer goddes? From whence comes the frantyckeneſſe of the Epicures? From whence comes the ſtoicall neceſſitie too binde euen the god▪ head it ſelfe? Frō whence hath Ariſtotle his dotages, dreaming that the worlde i… without beginning and without ending and takinge awaye all particuler prouidence? And yet I wyll ouerſlyp other toyes innumerable confuted in ſo many places by Ariſtotle himſelfe. To whom I pray you may we wyte the comming in of all ſuperſtitions, but too this noble Ouer ruler? Furthermore if wée comeThat is too ſay Reaſon downe vntounto man: whiche of the philoſophers coulde know himſelfe, ſeyinge hée knewe not the originall of the firſte man and his fall? Yea truely what can be imagined more awk, more brainſik, or more monſtruous, than the ſayinge which many men ceaſe not to father vpō Ariſtotle the wittieſt of all philoſophers, namely… that in all mankind there is but onelyonly one ſoule? Beſides this, theſe wiſe men are not euen yet agreed vponupon the immortality of the ſoule. And what quarelyng is there amonge them about the affections? And if we come downe to the mutuall dewties betwene man and man: how many things not onley fondly, but alſo wickedly and ſhamefully hauehave the beſt cōmended lawmakers of al nations ordeined? which of them did euē bethink him of the trew remedy againſt ye headines of affections? and no maruell, ſeing they knew neither y• cauſes, nor the effects of that deadly diſeaſe. You ſée therfore y• euen very reaſon it ſelf, (ſo longe as it continueth but naturall,) is ſtarke blind in the matters of greateſt weight. And how many things be there, wherin it not only is blind, but alſo ſtark mad? for beſides y• eche of thē defendeth thoſe fewe errors which I hauehave reckened out of a great ſorte mo, ſo wilfully as they cānot abide to be taught righter things: That the world ſhould be created of nothinge, that the woord ſhould become fleſhe, that any man ſhoulde bee borne of a virgyn, that we ſhould bee counted rightuous for another mannes rightuouſneſſe, that the dead bodies ſhoulde riſe againe, and many other ſuch things: reaſon not onlye admitteth them not, but alſo lotheth and ſkorneth them: yea and if ye preſſe ouer far vponupon hir, at length like a bedlem ſhée trampleth all the whole heauēly wiſdome vnderunder hir féete,, except ſhe be made ſpirituall by ye grace of god. Yea and euen then alſo ſhée ceaſeth not too wreſtle againſt the knowē wiſdome, ſo farfoorth as ſhée is not chaunged. And therfore I trowe ye ſée the thinge too bee trew which I ſpake.
Queſt. But you diuines alſo (be ye neuerObiection of miſagreing of the chriſten di uines ſo ſpiritual) agree not throughly among your ſelues in all thinges.
An. That cometh not to paſſe through faulte of the ſcriptures, wherein the pointes of trew religion are ſet forth plainlye and manifeſtly ynough: but wée may blame the ſelfſame reaſon for it, whiche is both blinde and alſo ſtubborne. Neyther ſayd I that wée bée regenerated throughlye, but onelyonly in part: for were wée regenerated thurrowlye, wee ſhoulde all of vsus agrée fully too the truth in all poynctes. And therefore I denye not but there remayne the remnantes of that ignorant and ſtubborne nature, but they ſhalbée done awaye by little and little.
Queſt.
VVell then, let vsus graunt that what ſoeuer pure knoweledge, or right iudgement, or iuſte deſire there is in vsus: the ſame procedeth of the mere grace of the heauenlye father in his ſonne: but wylte thou not graunt that this rightuouſnesRightuouſnes by compariſon. which ſticketh in vsus, is rightuouſnes, & therefore alſo exceptable too God?
Anſ. I graunt it is rightuouſneſſe. ForMath. 7. 17. a good trée bringeth foorth good fruyte: howbeit, but by way of compariſon, that is to witte, if it be compared wyth ſuche fruites as are rotten in déede. But if the verye beſte woorkes euen of the holyeſt1. cor. 4. 4 Rom. 4. 2 Tit. 3. 5. men, ſhoulde bée tryed by the rule of Gods wyll, that is to ſaye by the lawe: I ſaye they bée ſinnes, and albeit they bée not ſuche as fyght full but agaynſte the lawe, (ſuche as aduoutrye, ſtealinge, lyinge, and ſuche lyke bée): yet are they ſynnes becauſe they ſhrynke from that degrée of goodneſſe, whiche the lawe dooth iuſtlye exacte at mannes hand.
And therefore as I hauehave ſaide afore, wée muſt reſt our ſelues vponupon the onlye obedience of Chriſt imputed to vsus by fayth, as the only rightuouſnes that is abſolutly perfect and full in all pointes.
Queſt. Nay rather, by what right should Obiection in excuſe of mans vnablenes by naturegod exact any thing at mens hādes, whō he knoweth to be vnable to make payment, euen by nature whereof he himſelfe is the aucthor?
Anſ. That we be not able to make payment, it is not of nature, which both would and could yelde vntounto hir creator (after whoſe image ſhée was made) the thinge that both he required and ſhe owed, in aſmuch as ſhe was created to the ſame purpoſe: but it ſprange of the willinge corruption of the ſame nature, whiche bringeth too paſſe, that no man eyther wyll or …an acknowledge that dette, and muche leſſe pay it. Nay rather, all of vsus do nothinge elſe but increaſe that det. But too ſpeake euen after the manner of men: doothe anye man ceaſe to bee a detter, which throughe his owne faulte is not able tooRom. 5. 15 16. &c. paye? Furthermore where the creator maye of verye good right and dewtie, require at our handes, that whiche h… doth, yea and peraduenture ſomewhat more too: if hee take the ſame in ſo good worth at our handes that beléeue in hys ſonne Chriſt (whom he hath geuen vntounto vsus moſt liberally and fréelye) that of hys lyke liberalitie he géeues vsus fayth alſo, whereby to take the giftes y• hee offereth vsus: who would not rather honour the fathers ſo infinite goodneſſe, than ſtande in contention with him?
Queſt. To God therefore the ſouereine A ſuttle ſhift to chalenge ſome peice of rightuouſnes vn to man.good, be glory & praiſe euerlaſting. Neuertheles giuegive me leaue to aſk you thus muche. At leaſtwiſe this rightuouſneſſe that cleaueth vntounto vsus, ſo farfoorth as it hath regard of rightuouſnes, muſt nedes pleaſe God who delighteth in rightuouſneſſe.
Anſ. I perceiue the wylineſſe, not of you as I thinke, but of Sathan. For inaſmuche as he cannot bereue Chriſte quyte and cleane of the glory of our ſaluation: therefore he goeth about at leaſtwyſe to nippe of ſome péece of it: whiche thynge woulde ſurely come to paſſe, if he coulde make men beléeue that thynge whiche the filthye Sophiſters beare folk in hande: namelye that Chriſtes rightuouſneſſe dooth but ſimplye that whiche is wantinge in our rightuouſneſſe. Thus therefore ſtandeth the caſe. God beareth ſuche a louelove towardes rightuouſnes, that whatſoeuer hath any ſpark of rightuouſneſſe and cleanneſſe at all, hee alloweth it after a ſorte: but that is of his owne infinitePſal. 5. 5 Rom. 2. 10 goodnes, and not for anye deſert of ſuche maner of rightuouſneſſe, whiche is but ſhadowiſh. So allowed he the repentaunce of the Niniuites, and of Achab, although it were no trew repentaunce, but a certaine ſhrinkinge of themſelues vnderunder the mightye hand of god. For he is ſo excéedinge good, that he doth good euen too them that be moſt vnworthie, and much more too ſuche as bée by any meanes touched with the feelinge of his maieſtie. Then delighteth he muche more in the woorkes of them that bee regenerated, althoughe they bée vnperfect. But firſt I ſaye, that theſe woorkes of the regenerated doo pleaſe hym, not for anye woorthyneſſe of them, but of the méere grace of the father, who pardoneth that whiche is miſſinge of rightuouſneſſe, and accepth that whyche proceedeth of hys owne ſpirite. Agayne I deny, that our iuſtification, and ſo conſequently that life euerlaſting ſhall bee giuen too theſe workes, after one manner (that is to wit as the cauſe of them), pleaſe they God neuer ſo much through his mere grace.Rom. 1. 17 &. 6. 23. Heb. 12. 2 For this is a ſure ground, that the rightuous ſhall liue by faith, and euerlaſting life is the gift of God.
Queſtion.
But if they pleaſe, they ſeme worthyA purſewing of the former obiection. to pleaſe at leaſtwyſe in ſomme behalfe?
Anſwete. Moſt falfe is this conſequence. For God cannot (no not euen of couenant) allow any other rightuouſnes, as worthye of that name, than ſuch as is fully anſwerable to the law in all pointes, except he wilbe repugnant too himſelfe, which thynge were a ſinne to ſay. Thus therefore oughteſt thou too hauehave gathered. The woorkes of the regenerated do pleaſe God though they bee vnperfect: …rgo God is exceeding mercifull.
Queſtion.
Beſydes this there is mention madeHire, wages, reward and recompence euerywhere of hyre, wages, reward, requiting, and recompence,
An. The name of Wages hath a larger ſcope than the name of euerlaſtinge life. And it is certain, that God of his paſſinge liberality, rendereth temporal bliſſinges euen too the vngodly, be they neuer ſo vnworthy. Againe whither you referre the name of wages too eternall life, or too other benifites: yet doth it not folow, that the ſame is payde as dewe det. But rather this dooth moſt of all commend Gods mercy, that he vout-Rom. 4. 4 ſaueth to geue the name of Wages, or hyre too the vndew reward which he beſtoweth vponupon vsus of his owne mere grace in Chriſt, too the end y• we, although we bee but vnprofitable ſeruantes, (for whoLuk. 17. 10 is able too beſtow any thing vponupon god?) might notwithſtandinge perceiue, that wee hauehave not loſt our labour. Finallye although this wages be promiſed fréely, and geuen fréely: yet is it geuen too hym that woorketh and therefore it is called a wages or hyre.Of geuing to the worker.
Queſt. If it bee geuen too him that worketh, ergo it is geuē him for his works.
An. Nay rather if it bée geuen, wée bee ſure it is not payde as a dewtye. Agayn there is farre difference betwéen geuing too a woorker, and geuinge for workes. I may well ſay therefore, that eternall life is geuen to them worke, (bicauſe faith ſhall bée eſteemed, by the frutes of it and rightuouſneſſe by faith,) but not payde them for theyr works ſakes. And after this manner muſt that text bée expownded2. Cor. 5. 10 where it is ſayde: EueryEvery man ſhalbee iudged accordinge to the thinges that he hath done in his body, and ſuche other like ſentences.
Queſt. VVhy ſo?
Anſ. Bycauſe good woorkes make notwoorkes make not men rightuouſe. Math. 7. 17 18. men rightuouſe, but folowe him that be leeueth and that is aredy becom rightuous in Chriſte: like as good fruytes make not a tree too bee good, but a tree is knowen to be good by the good fruites of it.
Que. But alitle afore, you fetched good works, not out of iuſtificatiō, but out of Sanctification.Ro. 15. 16
An. I graunt it. For there is no man iuſtified by imputation of Chriſtes rightuouſnes, but he is alſo ſanctified by his ſpirit.good works bee needfull to ſaluation.
Queſt. Say you then that good woorkes bee needefull to ſaluation?
An. If faith bee needefull too ſaluation, and woorkes doo of neceſſity accompany tre…e faith, as whiche cannot bee ydle: ſurely the other foloweth alſo, that good woorks bee needefull to ſaluation, how beeit not as a cauſe of ſaluation, (for we bee iuſtified and therfore alſo do liue by faith only in Chriſt) but as a thinge that of neceſſity cleaueth vntounto trew faith. So ſaith Paule, that thoſe bee Goddes childrē, which are led by gods ſpirite, & Iohn Rom. 8. 14. 1. Iohn. 3. 7ſaith that thoſe be rightuous which work rightuouſnes: And Iames alſo declaring, not by what meanes we be iuſtified, but wherby trew faith & inſticatiō are diſcerned,Iam. 2. 21 22. proueth by Abrahams exāple, y• thoſe are not iuſtified which vtter no workes of faith. For in ſuch wiſe muſt. Iames be made to agree with Paule, too the ende it may playnely appeere, how they bee but brabblers which condemne the neceſſity of good workes for falſe doctrine.
Queſtion.
VVhat if a man should neuer beOf faith that worketh not till it be very late endewed with fayth tyl the laſte inſtant of his death? for ſo it ſeemeth too hauehave happened too the theefe that hunge by Chriſt. VVhat manner of good works …halll ſuch a one bee able to bring forth?
An. Uerely the faith of that théefe wasLuk. 23. 40 &c. vnſpeakably workful in that ſhort time: …or he rebuked the blaſphemies and wicked dooinges of the other theefe: he deteſted his owne crimes: with an aſſured and paſſing wonderfull faith, he acknowledged Chriſt for the euerlaſting kinge, euen in the reprochefulnes of his croſſe, when all his diſciples hilde their peace: he called vppon him as his ſauiour: and finallye hée openlye reprooued the mercileſſe cruelty and wicked ſpéeches of the …ewes. But, the acknowledginge of ſin, the callinge vponupon god the father in chriſt, and thankeſgeuinge, are the excellenteſt woorkes of the firſte table, whiche cannot bée vtterly ſeperated from fayth in no man. And admitte that ſome man beeing preuented with death: is able too ſhewe no woorkes of the ſeconde table: Yet is not the faith in him therefore too be counted ydle, becauſe that althoughe it hauehave not Charitie in actuall deede, yet is it accompanied with it in poſſibilitie.
Queſt.
I hauehave yet one doubt more behinde. VVhy any man ſhoulde be damned forDamninge for euill woorkes. euill woorkes, if no man be iuſtified for good woorkes.
Anſ. The reaſone is, manifeſt: namely becauſe that euen the lighteſt ſin that is, deſerueth, althoughe not the extreameſt paines in euerlaſtinge death, yet euerlaſtinge death it ſelfe, whiche generallye is the hyre of ſinne: but no rightuouſneſſe can worthely deſerue eternal lyfe, exceptRom. 6. 32. it be ſuche a rightuouſnes as the law requireth, that is to wit a perfect and ſoundRom. 3. 20. ſtate. Therefore ſhew me one that fulfilleth ye law (as there is none found which is not a breaker of the lawe) and I will graunt the foreſaide argument.
Queſt. Saye you then that there ſhalbeeOddes or difference in puniſhemēt oddes in the punishements of the damned ſort?
An. Althoughe this matter bee to be inquired of verye ſoberlye: yet hauehave I not ſpoken it vnaduiſedly. For beſides that the order of Iuſtice requireth, that hee whiche hathe ſinned more greeuouſlye ſhould be more greuouſly puniſhed, conſidering that all ſinnes are not alike heynous, ſauing ſo farforthe as they matche in generalitie: (for it is a Paradoxe of the Stoykes, & not of chriſtians, to auouch that all ſins bee equal) chriſt himſelf witneſſeth the ſame thing expreſly, ſaying y• Mat. 10. 15.the caſe of the Sodomites ſhalbee more tolerable in the day of iudgement, than the caſe of them that had reiected him.
Queſt. Then ſhall therebe oddes in theOddes in glorie. glory of thoſe that ſhalbe ſaued.
An. Verelye ſo doothe the reaſon of contraries require. And wheras the Apoſtle ſayeth, that ſuche as hauehave ſowen ſparelie2. Cor. 9. 6 ſhall reape ſparelye: it ſéemeth not that the ſame ſhoulde be reſtrained to temporall bleſſinges onelyonly.
Queſt. But of ſowinge cometh reapinge:Obiection to proue that workes deſerue. ergo rightuouſnes and life proceede of good workes.
An. Truely, ſimilitudes muſt neuer bée racked further, than the nature of the thinges that are treated of, and the purpoſe of him that vſeth the ſimilitudes, will beare. For elſe ther wil enſew moſt fond & falſe things out of nomber: which thing whē vnſkilful interpreters marke not: they muſt néedes ſetforth manye fooliſhe and falſe thinges. But in the foreſaide place, the Apoſtle ſetteth foorth the proporcionable reſemblance of woorkes and glory, and not y• cauſe of glory. For in all places he ſtedfaſtlye defendeth, that rightuouſneſſe is the mere gyfte of God, without the woorkes of the lawe, and is not payde as a dew det, but beſtowed vppon the beléeuers as a grace.
Que. He meaneth but the works of theA popiſh & Epicuriſh obiection. Rom. 4. 4 Ceremoniall lawe.
Anſ. A fond anſwer. For hys matchinge of duty & grace one againſte another cānot ſtand onles all ye workes of the lawe bee excluded without exception: and yet I wil ouerpaſſe other argumēts of paules, which are bent directlye againſt the very law of the tenne heſts: bent I ſay, not to… deface ye law (which is the madnes of theRom. 7. 7 Manichees) but too take away from it the power of iuſtifiyng. Again I beſech you, if works may be thanked for any maner of rightuouſnes: why ſhould yee exclude the ceremonies y• bée rightlye vſed? For truly they be comprehēded in y• ſowerth commaundement of the ten heſtes, & as longe as they were rightlye vſed, they were moſt excellent workes.
Queſt. But ceremonies be aboliſhed byCeremonies aboliſhed by chriſte the comming of Chriſt.
An. I confeſſe they be aboliſhed, becauſe they bée fulfilled in Chriſt. But the matter it ſelf declareth that where Paule diſputeth of the cauſes of Iuſtification: his reaſons tend not to proue that the Ceremonies bee aboliſhed, but too ſhew that ſaluatiō reſted alwaies in the only rightuouſnes ef chriſt imputed to thē that beleue: & for confirmation therof, among other things he alledgeth y• examples of Abraham and Dauid.
Queſt. Then may wee ſay, that paule excludethworkes of preparation. but onelyonly the good works that go before the grace of Iuſtification.
An. No leſſe fond is this anſwere alſo. For beſides that the Apoſtle alledgeth manifeeſtly the examples & teſtimenies of them that were iuſtified, namely of Abraham and Dauid: to the intent I mayRo. 4. 6. 15 …et paſſe his other reaſon grounded vppon the very nature of the lawe: what a madneſſe were it to buſie a mannes ſelf aboute the excludinge of thoſe thinges, whiche are not at all? for why? to déeme that they wiche are not iuſtified, can d…o anye good woorkes: it is no leſſe folie, than if a man ſhould ſay that a tree can bringe forth good fruite, before it be g…od …t ſelfe.
Queſt. But although the hyre of eternalObiection of reward dew by couenant. life be not dew for the worthines of the very workes: yet is it dew at leaſtwiſe by couenant.
An. What couenant meene you I beſeeche you.
Queſt. The couenant of the lawe, which is, Do this and thou ſhalt liue: And if thou wilt enter into life, kepe the commundementes.
An. How this couenant is to be vnderſtoode, it is to bée ſene by the threatning which is ſet againſt the promyſe. And that is this, by the witnes of the apoſtle: curſed is eueryevery one that abydeth not inGal. 3. 10 all the thinges that are written in the booke of the lawe, that he may kepe thē. But the law requireth perfect louelove: And no man but onelyonly Chriſt hath euer performed the law to the full: therefore life is dew to none by the couenant, but only vntounto Chriſt. As for vsus, we hauehave it giuen vsus by mere grace, from out of him, who alſo is himſelfe giuen vntounto vsus bywhy works bee called good wheras they merit not. mere grace.
Queſt. VVherfore call you them good woorkes then, if they deſerue not eternall lyfe?
An. Surely, the Latin diuines, yea euen the aūcient ſort of them, hauehave vnproperly vſed the word Merit or Deſerue, in ſted of Obtein: and the woord Deſirt or deſeruing, or Merit, for a good worke: whiche thinge ye ſhall neuer finde in the holye ſcriptures. Now although the works of y• regenerate are not ſo good as thei ſhold deſerue eternall life: yet are they good ſo farforth as they proceede from the good ſpirit of God, & from a hart y• is clenſed by faith. And agein they be good, bicauſe y• by thē the lorde is glorified, our neighbor helped, and we our ſelues alſo reape this excellent fruite of thē, that they bee witneſſes vntounto vsus of our faith, and conſequently of our election.
Queſt. Let thus far then ſuffice concerning both the partes of Sanctification. Now remayneth that which the Apoſtle ſaith alſo, namely that Chriſt is become our redemption.
Anſ. By the woorde redemption, thewhat is mēt by redemption. Apoſtle meeneth in that place, not the verye act of redeeming, but the effect of it: that is too ſay, the end whervnto the ſayde Iuſtification and Sanctification lead vsus, the which is this: that being redeemed from ſynne and death by Chriſt we ſhould alſo be made partakers of eternal life in him, whoſe pledge and earneſt penny wee hauehave euen in this lyfe, that is to wit the holy Ghoſt by whom we bee ſealed vp.
Que. But Dauid groūdeth this redemption and bleſing in the releaſe of ſins. VVhy then adde you alſo the imputation of the ſanctificatiō that ſticketh in Chriſt, and his fulfilling of the law?
An. What if I ſhold incounter thee with theſe textes: Bleſſed are the cleane in hart, bleſſed are the blameles in y• way, and ſuche other like? woldeſt thou gather here vponupon, y• the releaſing of ſinnes is excluded? I think not. So now & then ſanctification is ment by the terme of iuſtification, bycauſe theſe twoo go neuer a ſunder. And why maye I not make anſwer thus alſo? that ſomtimes there is mention made but onelyonly of y• releaſing of ſinnes, not to the ende to exclude all other pates that make men bleſſed, but by cauſe the reſt are couerfly comprehended vnderunder it? And if thou wilt vrge mee yet further: I may alſo fitly anſwer, that a… the other are ment by y• releaſing of ſins. For who can denye, but that euen originall ſin hath néede of clenſinge? Ergo it is comprehēded in the releaſinge of ſins. Alſo who can ſaye that he only is too bee taken for an offender y• doth ſome thinge which he is forbiddē: & not he alſo which performeth not that which is inioyned him? Ergo not to hauehave fulfilled the lawe is alſo ſin, whiche alſo hath néede too be releaſed. Now remaine the ſinnes (that is to ſay the déedes) that are don ageynſt the law, wherof there is no queſtion but they hauehave néede too bee ſatiſfied for. All theſe are releaſed by Chriſtes ſatiſfaction whiche is imputed too vsus all. Nowe let vsus come too the name of Releaſe.
That man is properly ſaide to releaſe a dette, whiche fréely yea and vtterly diſchargeth his detter, ſo as hee reſerueth no action too himſelfe ageinſt him. Now then, wee bee all of vsus the children of wrath, not onelyonly bycauſe we be corrupted, or bycauſe wee fulfill not the lawe, or bycauſe wee doo the thynges that are forbidden vsus: but alſo bycauſe wee ought too appeare pure béefore God, ſuch as he made vsus: and not only not too be tranſgreſſors of the law, but alſo to be performers of the law. Therfore too ſhe ende that we, who elſe muſt periſh, may hauehave full & perfecte releaſe of all ſinnes: this foreſaide releaſe muſte of neceſſitye matche with the other releaſe wherof we ſpake afore, which taketh awaye but the one parte of our ſins. And we hauehave found both theſe releaſes in Chriſt whom wee hauehave taken holde on by faith: who not onlie hath ſuffered for all thoſe ſins of ours, but alſo hath fullye ſanctified our nature in himſelfe for vsus, & fulfilled all rightuouſnes therein for vsus, ſo as wee not only bee ſet free by hym from death, but alſo obteine the rewarde of euerlaſtinge lyfe in hym.
Queſtion. You conclude then, that all thinges neceſſaryeThe concluſion of the things afore ſaide for our ſaluation are founde in Chriſt alone, too whom wee cleaue by faith, ſo as ther is no damnation for thē that be greffed in Chriſt.
Anſ. I conclude ſo in déede: yea and alſo that the ſame is the onelyonly knowledge of ſaluation.
Queſt. You ſay alſo that this faith is theActs. 16. 14 Ephe. 2. 8 Phil. 1. 29 gift of god beſtowed vpō vsus of his owne mere grace, & therfore that the firſt enterāce of it is of god & not of our ſelues.
Anſ. I ſay ſo.
Queſt. Then I pray, let vsus ſerche to whō To whom faith is giuēit is geeuen. For the thinge it ſelfe wytneſſeth, that it is not geuen vntounto al men in aſmuch as the beleeuers hauehave alwayes bin ſo feawe.
An. Yet doth it not folowe, but that it is offered vntoo all men. And therefore it ſéemeth y• we ſhoulde firſt ſéeke whither it bee offered too all or no. Whiche demaunde wyll leade vsus to the very headſpringes, that is too witte too prouidence and predeſtination.