〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed vnto wrath as Paul speaketh 1. Thess 5.6 What is Election It is the Predestination of certaine men in Christ to eternal life namely wherby God willing to manifest the glory of his grace hath of his only goodnes mercie determined out of the whole race of mankind being subiect to sinne death freely to adopt in Christ some certain men to cal them effectually to iustifie them that through him they may be partakers of the heaueÌ„ly inheritaÌ„ce and of eternall life And this Election is eternall in the purpose of God although in respect of our selues we may theÌ„ be said to be elected when God doth execute his purpose in vs. Or electioÌ„ is the execution of Gods wil or the act in separating from the rest of the worlde through effectuall calling Iustification Sanctification those on whom he hath appointed from the beginning to bestow euerlasting life What is the principall cause of Election God is the principall cause All that the father giueth mee shall come vnto me No man can come vnto me except the father draw him Iohn 6.37.44 17.9 I pray not for the world but for these whome thou hast giuen me for they are thine Ephes 1.4 God hath elected vs. And Christ because he is the same God with the father sayth that hee hath chosen vs. Ioh 15.16 And the holy Ghost sayd Act. 13.2 Separate me Saul Barnabas for the work wheruÌ„to I haue called theÌ„ What is the efficient inforciue or precedent cause thereof The inward cause is only in god that is to say his meere Charitie the only goodnes of the wil of God Eph. 1.4.5 He hath chosen vs saieth he before the foundations of the world were laid according to the good pleasure of his wil. And his free loue Ioh. 3.6 Ro. 9.13 In which place saith he Iacob haue I loued the only grace mercy loue of God b Iohn 4.10 19. 2 Tim. 1.9 he hath called vs with an holy calling not according to our works but acording to his own purpose grace which was giueÌ„ to vs through Christ Iesus before the world was I say the meer good pleasure of god only respecting it self but excluding al other outward cause which is or can be in meÌ„ a Rom. 9.16 So then electioÌ„ is neither in him that willeth nor in him that runneth but in god that sheweth mercy where he calleth the thought indeauor of the mind a will the exercise of good works a race that by suppositioÌ„ for no maÌ„ willeth or runneth of himself but it is god which worketh in you both to wil to do according to his own free goodwill Phi. 2.13 So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself as if it should be said that god considered nothing without himself wherof he might haue respect in determining or choosing cap. 2. to Tit. 3.5 Doth our election consist of our owne faith holines worthines linage or works foreseen of God or no In no wise 1. because our sure certain saluation is euidently in the singular freely bestowed grace of the merciful god acording to that It is not in him that willeth nor in him that runneth but in god that sheweth mercy Ro. 9.16 2 Because the praise glorie of our electioÌ„ is wholy due to god alone he chose vs to the praise of the glory of his grace Eph. 1.6 Moreouer if works foreseen faith or worthines might moue god to choose some the elect might haue wherof they might boast 3. Because god could foresee no worthinesse or good at all in men but what he had determined now already freely to bestow on theÌ„ by the benefit of his election who not by custom imitation but by nature are the enimies of god b Rom. 5.10 and sonnes of wrath c Ephes 2.3 dead in sin d Rom. 7.10 Ephes 2.1 vnapt euen to think a good thought as of theÌ„selues e 1. Cor. 3.5 Finallie in whome by nature there is nothing but matter of eternall death damnation f Iob. 15.16 Psal 14.3 Ierem. 10.23 7. Because then there should be no cause why the Apostle should say O man vvho art thou vvhich pleadest against god Ro. 9.20 For he might haue answered that god foresaw the desert of the one of the other yet doth he not say so but flyeth to the iudgments mercie of god Neither the exclamation of the same Apostle Ro. 11.32 of the deapth c. should take place For he might haue declared in a word that some are eâ—ected others reiected for the workes which he foresaw would be in either 5 Because our saluation is more safe and sure by gods election then by our owne workes which euermore haue a doubt annexed to them a. Rom. 4.16 6 Because then it would follow that faith is of our selues not of god or that we first loued chose god which the scripture pointeth out to be false absurd b. Ioh. 3.5 6.37 8.47 15.10 ye haue not chosen me but I haue chosen you 7 Because that place Rom. 9.11 For yer the children Esau and Iacob were borne and when they had neither done good nor euill that the purpose of god might remaine according to election not by workes but by him that calleth it wat said the elder shall serue the yonger Where the Apostle drawing forth the reiection of Esau For that he was condemned to be his brothers bond seruant as also the election of Iacob because hee was made lord ouer his brother euen ouer the first borne that Esau his seruitude was ioyned with Gods hatred Iacobs rule with Gods loue out of Malachy the best interpreter of Moses chap. 3.e. As it is written I haue loued Iacob and hated Esau So that neyther any goodnes in Iacob nor any other thing in Esau may be accounted the cause eyther of the chusing of the one or reiecting of the other doth euidently impugne this foresight of faith 8. Because there can be no goodnesse in the world vnlesse God had placed and ordeined it 9. Because naturally the efficient cause cannot bee after his effect but Election is the cause of faith and good works for wee are called Elect that we might be holy Ephes 1.4 and without blame not contrary because he foresaw that we would be such for these two are contrary that the godly haue froÌ„ their election this that they should be holy and that they should attaine the same election by meanes of their workes And Paul writeth plainely 1. Corinth 7.25 that he had obtained mercie of the Lord that he might be faithfull 10. Because the Logicians rule is manifest VVhatsoeuer is the cause of the cause is also the cause of the thing caused If then faith and workes foreseene were the cause of Election they should also be the cause of Vocation and Iustification which are the effectes
God c Mat. 4.4 Therfore neither doth Gods prouideÌ„ce take away mans deliberatioÌ„ neither his prudence seeking out of necessary means for the same prouidence of God hath decreed all these things that by them we might attaine the ends decreed by God But why doth he vse no meanes at some times To shew he is not tied to second causes and that he can worke as well without meanes as with meanes And further that when meanes faile we should not doubt of his prouidence VVhat is the vse of this Doctrine 1 That by the administration of all things we may acknowledge God such as he is namely wise good and mighty aboue all Lord of all things at whose commaund all creatures are and do addict themselues to obey him 2 That we repose all our trust in him as in our father who taketh care for vs all applying to our vse that saying Gen. 22.8 The Lord will prouide And that we securely rest in his protection to whose pleasure and disposition is subiect whatsoeuer â—arme may happen wheresoeuer it come and by whose gouernment Sathan with all his rage is kept in subiection 3 That in aduersities we lift vp our eyes not to second causes but vnto God the first cause of all things as Iobs example teacheth a Iob. 1.21 2.10 that we confesse our sinnes and amend them that we be patient knowing that God sendeth aduersities for our good not our destruction b Gen. 45.5 50.20 Amos. 3.6 Rom. 8.27 Againe that in prosperitie we should celebrate and magnifie God as the author thereof seeing it is euident that God enclineth the wils and actions of men that they should both wish well and doe well vnto vs c Gen. 31.24 32.6 33 4. Exod 3 21 as also he giueth such vertue to things void of life whereby they become profitable vnto vs d Luc. 12 15 4 That we feare and reuerence God in whose hand are all creatures and who can arme them all against vs. 5 That our hearts be possessed with a loue of God who taketh speciall care of vs. e Psal 55.23 1. Pet 5.7 6 That we maintaine charitie and mutuall loue seeing we are all in the same family of our father and so linked together as we need one anothers helpe 7 That we neglect not such means as God hath ordained if we haue theÌ„ in readinesse neither that we employ theÌ„ to other vses or put our trust in them f 2 Chron. 16 12. And when means faile that neuertheles we should put our trust in God who can do all things by his word g Mat 8.8 8 That by Gods example who neuer departeth from the administration of the world we learne to vse all diligence in our place and calling What things are opposite to the prouidence of God 1 That abuse of Gods prouidence by them who being preposterously secure neglect all maenes saying wherefore should I vexe my selfe with care and trouble God will prouide and dispose of such things as are necessarie for me Which men neglect the meanes appointed by God or wickedly make the prouidence of God a colour for their sinnes 2 That opinion of the Stoicks concerning Fate or fatall necessitie which dependeth say they vpon the continuall knitting together and that strait coniunction and ineuitable order of causes which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they thus declare In causes essentially ordered when the second worketh the first also of necessitie worketh and that neyther the first can worke without the second causes neyther otherwise then according to the nature and disposition of the second causes Yea that neither God nor second causes are otherwise caried or doe otherwise worke of their owne nature then they do worke and are caried to worke Also that of the Manichees impugneth Gods prouidence who saide that wicked men become wicked by fate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That of Marcion that sinnes are committed not by mans will but by necessitie 3. Their errour who imagined that God did onely make the world and that other things were since made by the world as hee ordained and commaunded Also that of certaine Philosophers who thought that only incorruptible things are subiect to Gods prouidence not corruptible things but only in respect of their kinds species which they affirme to be incorruptible and eternal Likewise that folly of theirs who said The Gods care onely for great things but neglect the small And that of the Astrologers who said that the heauens are gouerned by God but that all things vnder the moone are ruled by the power of the starres their influences and constellations 4. The blasphemie of the Libertines who slaunderously affirme that the sins of diuels and men so farre forth as they are sins are attributed to God and yet that he doth not sinne because hee is freed from the lawe who notwitstanding is a Law to himselfe 5 That fained imagination of barefore-knowledge and onely generall prouidence The errour of Epicures almost of all the Ethnicks who supposed that fortune and chance ruled the world and gouerned men and that all things without order and prouidence were tumbled vp and downe and that all effectes were produced by a casuall and accidentall application of the agent or working cause to the subiect receiuing the action euen like vnto motes in the Sun which by chance light one vpon another 7. The wicked error of them who dreame of an idle and delicate God who careth neither for his owne nor other matters and as for a blessed life after this painfull life they esteeme it a fable The fifteenth common place Of Sinne in generall and especially of Originall Sinne. What is the reason of the word Sinne and of the Latine word Peccatum PECCATVM a peccando The Latine word Peccare signifieth to sinne and it is as Cicero in the third Paradox defineth it to passe and ouergoe those lines or limits within the coÌ„passe whereof you ought to keepe your selfe Of the Latines Vitium Malitia are vsed of the euill qualities of the minde Error delictum of other outward and smaller offences Flagitium facinus scelus of outward outragious and notorious faults Crimen and Culpa are names of the guilte of the sinne Of the Hebrewes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata This word signifieth to misse the marke you propounded to your selfe or to wander decline from the right to wit the rule of Gods Lawe In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. an offence a falling an errour namely when we fall beyond the right line of Iustice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to touch a thing rashly with the hand oft missing it It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt Mat. 6.12 and
or lesse from the ordinances of God and as the obiects varie as it is a more grieuous sinne whereby a man offendeth against God immediately then against man and it is a greater sinne whereby we sinne against our parents then that whereby we sinne against others On the contrarie he sinneth lesse that stealeth being compelled by hunger then he who prouoked by lust committeth adulterie with his neighbours wife a Prouerb 6.20 Also sinnes differ in degrees as to be angrie or to couet an other mans wife is a sinne but it is a greater sinne to kill or to commit adulterie b Mat. 5.21.22 27 28. Also they differ according to the varietie of circumstances and causes c Mat. 11.22 24. Moreouer the law it selfe distiguisheth the workes of the first and second table d Exod. 34.1 And Christ saith to Pilate Iohn 19.11 He that deliuered me vnto thee hath the greater sinne therefore also are they not to be punished with equall punishments How farre therefore may that diuision be admitted Not in respect of the qualitie of the sinne but in respect of the persons which sinne insomuch as they eyther beleeue or not beleeue For that is mortall sinne which maketh all who beleeue not guiltie of eternall death And such are the sinnes of all men vntill they beleeue that is vntill by faith they receiue remission of sinnes But veniall sinne is not that which doth deserue pardon but that which freely is forgiuen pardoned for Christs sake to them which beleeue such is the sin of all who truly beleeue For that which of it selfe and in it owne nature is mortall becommeth veniall in the beleeuers by the grace and mercie of God whilest it is pardoned and forgiuen them according to that Rom. 8.1 There is no condemnation to them which are in Christ Iesus for they come not into iudgement but haue passed from death to life Iohn 5.24 In a word to the elect all their sinnes euen the greatest are veniall and pardonable through Christ e Ioh 5.16 but to the reprobate no sin there is which is not mortall f Rom. 6 23 What is the third diuision Some sinne is said to be Pardonable some Vnpardonable What sinne is Pardonable Euerie sinne which is committed against the Father and the Sonne g Mat. 12.31 that is euerie transgression of Gods law which is repented of which is remitted of God if the transgressor cease to sinne and flie to Christ the Mediator otherwise not therefore it is called Pardonable from the euent not because of the nature thereof How doth remissible or pardonable sin differ from veniall sin Remissible or Pardonable is that which may be forgiuen to al that beleeue Veniall is that which is actually remitted to the beleeuer What things do oppose this doctrine 1 That distinction of the Papists of sinne into mortall and veniall which is vnproper except in the diuers respects of the elect and reprobate 2 That Paradoxe of the Stoicks who did therefore make all sinnes to be equall because sinne is that thing whatsoeuer is not lawfull We grant indeed the vnlawfulnesse to be alike in all kindes of sinne ⧠The seuenteenth Place of sinne against the holy Ghost VVhat is the sinne which cannot be pardoned IT is a kind of sinne so deadly that eternall death ensueth it without any hope of pardon or forgiuenesse or it is the sinne which is not repented of How is it called It is called the Sinne against the holy Ghost blasphemy of the holy Ghost that is against the holy Ghost a Mat 12 13 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinne which is vnto death b 1 Iohn 5 18 But what is this sinne That we may the better vnderstand it testimonies of Scripture are to be gathered by which we may vnderstand both what it is and what it is not First therefore commeth to our hands that saying 1. Ioh. 5.17 All vnrighteousnesse is sinne but not vnto death VVho so knoweth that his brother sinneth a sinne which is not vnto death let him aske and life shall be giuen him which sinneth not vnto death there is a sinne vnto death I say not that thou shouldest pray for it Heere sinne vnto death is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse which is the transgression of the whole law Hence therefore I gather that the sinne against the holy Ghost is not any transgression of the morall law neyther vniuersall nor particular eyther of ignorance or infirmitie or of malice committed against the law 2. That place of Mathew is to be remembred Mat. 12.31 Whosoeuer speaketh against the son of man it shal be forgiuen him and of Paule 1. Tim. 13. He confesseth that he was a blasphemer of Christ a persecutor a violent man but yet notwithstanding that hee obtained mercie because he did it of ignorance through vnbeleefe From whence I gather that blasphemie persecuting of Christ of his gospell which proceedeth of ignorāce is not a sin against the holy Ghost 3 Hence commeth to our consideration Peters deniall of his master who denied Christ and that when his owne conscience cried against it and with an execration a Mat. 26.69 but this was done through the horrour of the danger at hand neither did his iudgement consent with his tongue and that faith for which the Lord prayed it might not faile b Luc. 22.32 was not extinct but laboured and boyled within him otherwise he would haue ioyned himselfe to the persecutors of Christ when on the contrarie weeping bitterly he flung out of doores From whence I conclude that the deniall of Christ proceeding from infirmitie and not from a purpose to forsake Christ but so that a man may finde out some way for his own safegard is not the sinne against the holy Ghost although nothing commeth neerer it then this deniall c Marc. 3.28 Luk. 12.10 4 Let vs consider that saying of our Lord Mat 12.31 and in the verses following where he obiecteth to the Pharisees blasphemie against the holy Ghost who not onely despised Christ and his Gospell but also said that Christ cast out diuels by Beelzabub the prince of the diuels when as notwithhāding they knew Christ by the Prophets his owne doctrine and miracles and were not ignorant that those works of Christ were done by the power of the holy Ghost Hence therefore I gather by the place a concreto that the matter or generall difference of sinne against the holy Ghost is To denie Christ being knowne and his holy Gospell and against a mans owne knowledge and conscience to ascribe to Sathan that worke which is proper to the holy Ghost And this is one manner and one kinde of sinne against the holy Ghost which was the Pharisees sinne Such is theirs who haue knowne the truth haue neuerthelesse not submitted themselues to the truth but reuile and slaunder the truth calling it hereticall erroneous and diabolicall Lastly consider we of
plainely appertaining to law For by being iustified the Apostle meaneth that a man is accompted iust being by the sentence of the heauenly Iudge acquited from condemnation and guiltines Which appeareth by the opposition of Iustification and Condemnation which Paule setteth downe Rom. 8.33 VVho shall lay any thing to the charge of Gods children It is God that iustifieth who shall condemne Iustification therefore according to the meaning of Saint Paule is a certaine pronouncing of sentence and as I may so say indeed rather a pronouncing iust then a making iust How many waies is a man said by Saint Paule to be iustified Onely two waies a Rom. 10.3 4.5 eyther by his owne righteousnesse that is to say by works or by the law as Rom. 2.13 The doers of the law if there be anie must bee vnderstood shall be iustified which is called Legall iustice or the righteousnes of the law Or else by faith or by the righteousnesse of another namely Christ that is to say by faith Rom. 5.19 VVe are iustified by faith which is called Euangelicall iustice or the righteousnesse of the Gospell VVhat doth this signifie to be iustified by workes Not as some thinke to get a habit of righteousnesse by iust works or to be made iust by workes but to be iudged and pronounced iust by reason of obedience yeelded vnto the lawe Or he is said to be iustifyed in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God after which sort Paule teacheth that no mortall man is iustified Rom. 3.20 By the workes of the law no flesh is iustified that is to say By the act whereby the law is performed or by the performance of the law no flesh shall be iustified Which sentence though in Greeke and Latine it be particuler yet in Hebrew it is vniuersall because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe VVhat doth this signifie to be iustifyed by faith To be iustified by faith is to be acquited from sinne for Christs sake apprehended by faith Or he is said to be iustified by faith who being excluded in regard of his owne righteousnesse that is the righteousnesse of works doth by faith apprehend another righteousnesse that is the righteousnesse of Christ wherewithall being cloathed he doth appeare before God not as a sinner but as a iust and righteous man a Gal. 3.27 Ephes 5.17 Apoc. 7.14 What is iustification It is not the giuing of the holy Ghost regeneration or the infusion of a new qualitie or the preaching of Iustice or if wee shall speake Philosophically not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or a motion toward the attayning of righteousnesse but it is the sentence of the heauenly Iudge whereby he doth in respect of the merit of Christ of his owne meere grace and fauour not impute vnto the sinner his sinne vnto death but imputeth the righteousnesse of Christ offered in the Gospell to his owne glorie and life eternall Or it is a free discharge from sinne and death both at once and an imputation of righteousnesse vnto life eternall and to the glorie of God and that for Christs sake and his righteousnes with both which being clothed wee appeare before the tribunall seat of God holy and vnblameable What be the parts of Iustification Two The former part is Remisson or Absolution and that twofold first from sinne secondly from death For first God from his tribunall seate pronounceth vs free from sinne for although sinne be in vs in deed yet because all that sinne how much soeuer it be is couered with the righteousnesse of Christ and therefore is not set before the eyes of God the Iudge God doth pronounce vs to be so freed from the same as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death namely sin he doth also acquite vs from the punishment and death it selfe which is the wages of sinne Rom. 6.23 The later part of Iustification is Imputation whereby the heauenly Iudge doth iudge vs to be iust by the merite of another and doth adiudge vs vnto life eternall for th merit of another And this later is a kinde of effect of the former for hee that is iudged iust it must of necessitie follow that he be adiudged vnto life The Prophet Dauid 9.24 Seuentie weeks are determined vpon thy people and vpon thine holy Citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse And Paule Romanes 3.4.5 By the first parte our debt is taken away and by the later our want is prouided for Also Remission healeth the guilt of sin the imputation of the righousnesse of Christ healeth the corruption and euill it selfe wherewithall the nature of mankinde laboureth and is laden VVhat is the efficient cause of Iustification Not man eyther from himselfe or from any other conferring any thing for that in the act of iustification man doth only behaue himselfe as a subiect and sufferer but God is the efficient cause who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme Esa 43.25 I euen I am he that take away thy iniquities for mine owne sake I wil remember thy sinnes no more Which principle of Diuinitie the Iewish Scribes did also acknowledge as true Marke 2.7 VVho can forgiue sinnes but God alone and Rom. 4.5 But beleeueth in God that iustifieth the vngodly that is to say him that in himselfe is wicked he accompteth righteous in Christ And Rom. 8 33. God is he that iustifieth who is it that condemneth And hereupon it is that it is called the righteousnesse of God Rom. 1.17 3.21.22 Not that essentiall iustice of God whereby he is iust in himselfe neyther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit but it is so called of the efficient cause namely because God doth freely impute or accompt the same vnto vs and partly also from the obiect because it alone is able to beare the rigour of Gods iudgement and to stand before his tribunall seat and therefore it is called euerlasting Dan. 9.24 because it was decreed by him from euerlasting VVhat is the cause of iustification working together with God Christ who by his merit and obedience hath purchased Iustification for vs. Rom. 5 9. VVe are iustified by his bloud and 2. Cor. 5.18 VVe are reconciled by Christ VVhat is the precedent cause Not the foreseeing of good works to come or of faith nor the estimation of works present but onely the grace of God not that which is freely giuen or infused whither it be faith or whether it be charitie but grace freely giuing that is to say the good will of God or the good pleasure of God a Ephes 1 9 and his loue toward vs men
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
He renounceth his owne righteousnesse which is by the Law resteth vpon the righteousnesse which is by the faith of Iesus Christ or from God by faith Why is the exclusiue particle alone added in this proposition We are iustified by faith alone That it might be vnderstood that the promise of saluation is receiued by faith alone and doth not depend vpon any worthinesse or merit of our worke Can this exclusiue particle alone bee prooued by Scripture Yes it may for Mar. 5.36 it is in expresse words where Christ comforting Iairus saith vnto him Feare not only beleeue In which words Christ doth plainely declare that hee looketh for nothing but faith alone without which it is impossible to please God Heb. 11.6 2. There is asmuch in effect Gal. 2.16 Where Paul saith that men are not iustified but by faith adding expresly not by works R◠3.28 without works for he that taketh away righteousnesse from works doth soundly enough ascribe it vnto faith alone The same thing the word freely Rom. 3.24 confirmeth For this word excludeth all maner of merit and desert from him to whome is done either good or euill as Ps 35.19 They hated mee freely vvithout a cause that is without any cause of hatred proceeding from me 3. The Apostle Rom. 10.3 pronounceth that the Iewes were therefore not subiect to the righteousnesse a Gal. 3 2. of God because they would establish their owne righteousnes together with the righteousnesse of faith And Phil. 3.7.8 hee affirmeth that although hee were vnrebukeable concerning the Lawe before men yet he did account it as dung that hee might obtaine that righteousnesse which is of God through faith shewing that it is not posible that faith and workes should be set together as parts or causes of righteousnesse 4. The necessitie of maintaining the honour of Christ and of comforting an afflicted conscience in the combat doth require the exclusiue particle onely 5. To the Scripture may bee added the opinion of the fathers for Gennadius the interpreter of Paule saith In his exposition vpon the 3. chapter of the Epistle to the Rom. For righteousnesse is euen to beleeue onely And Ambrose They are iustified freely because working nothing neither doing asmuch againe they are iustified by faith alone VVhat then is it that the particle onely or alone doth exclude in that sentence wherein wee are said to be iustified only by faith or by faith alone Not the causes concurring which are without vs but onely the causes of the same kinde and rancke with it selfe which are within vs that is to say not the grace or mercie of God that iustifieth nor the merit of Christs death which is imputed vnto vs for righteousnesse but only the workes or qualities of vs our selues and of the saints Wel therfore is it said that faith alone iustifieth because it is the onely instrument sole facultie in vs by which we receiue the righteousnesse of Christ So God iustifieth as the efficient cause Christ by his obedience as the meritorious cause faith alone as the instrumentall cause But vvhy doth Paule adde Rom. 4.6 VVithout the vvorkes of the Lavve Not because hee would not haue them perswaded but as denying them to be causes of mans Iustification But what vvorkes are they that Paule doth here exclude 1. Not onely ceremoniall workes as our aduersaries would haue it but euen morall workes also as appeareth by those sentences which hee alledgeth for the proofe of his assertion By the workes of the Lavv shall no flesh be iustified because by the Law came the knowledge of sinne Rom. 3.20 and therefore not righteousnesse And. Rom. 4.15 The Law causeth wrath inasmuch as no man is able to performe it and therefore it causeth not righteousnesse And Rom. 7.7 out of the Decalogue or morall Law hee citeth the tenth commaundement I had not knowne lust to be sinne if the Law had not said Thou shalt not lust Gal. 3.10 Cursed is euery one that abideth not in all things that are written in the booke of the Law to doe them And vers 12. The man which doth these things shall liue in them 2. The Apostle doth not only exclude those morall workes as the same our aduersaries would make vs beleeue which men as yet not regenerate do performe literally or by the meere light of nature without the grace of Christ inasmuch as the man vnregenerate being out of Christ can neuer do any thing well but the Apostle excludeth also euen the good works of the very regenerate men or the works of grace or those that proceed from faith For Abraham who is registred as an vniuersall patterne of all Iustified men was both iustified and regenerate when he performed those good workes for the which he obtained praise with men But with God he was not iustified but when he had many yeares excelled in holinesse of life God imputed only his faith vnto him for righteousnes Rom. 4.2.3 Neither doth the Prophet Habacuck speake of the faithles but of the faithful when he saith Chap. 2. vers 4. The iust shall liue by his faith And Dauid after he was regenerate cryeth out of himselfe and of other godly men Psal 32.1 Blessed are they whose iniquities are forgiuen And Psal 143.2 Enter not into iudgement vvith thy seruant O Lord for in thy sight shall no man liuing be iustified Yea and the Apostle himselfe 1. Cor. 4.4 I know nothing by my selfe yet am I not thereby iustified And no maruell for that indeede good workes are the effectes of Iustification and not the causes thereof 3. Our good workes are fewe imperfect and alwaies polluted and stained with some blemishes and spots that they receiue from vs. Esay 64.6 And 1. King 8.46 There is no iust man vvhich doth good and sinneth not For seing the forme of inherent righteousnesse is not thoroughly let in because after the sence of our aduersaries Iustification consisteth in motion it followeth that the contrarie qualitie which is sinne is not thoroughly let out and shaken off and so in that which is imperfect the reliques of sin do stil remaine And whereas Bellarmine maketh inherent righteousnesse to be perfect in respect of the habite and imperfect in respect of the action it is but a fond deuise of his owne braine for in truthe the perfection and imperfection of the action dependeth vpon the perfection and imperfection of the habite according to that of the Philosopher The best habit hath the best action Yea euen our former righteousnesse is put out of remembrance by our later sinnes Ezek. 18.24 4 Saint Iames saith Chap. 2. verse 10. He that faileth in one point is guiltie of all that is to say he is iustlie and worthily condēned of the breach of the lawe in generall for that he that breaketh one title hath offended against the Maiestie of the law giuer Whereupon commeth this rule The whole law is one copulatiue and that the breach of one commaundement draweth with it the
Cor. 1.10 All the promises in Christ are yea amen that is to say in Christ alone they are propounded to be exhibited and to be performed Doth not the merit of Christ at the least giue the vertue and efficacie thereof to our workes that they may merite and deserue the grace and fauour of God Christ hath merited for vs Iustification Regeneration and life eternall but that we our selues should merit euen any the least benefit much lesse those speciall benefits he hath not merited For then there should be some thing detracted from the meere grace of God and Christs merit if we should in any part come into participation of merit with him Therefore Paule Rom. 4.4 doth so seuer works and grace thar granting workes he denieth grace To him that worketh saith he reward is not imputed of grace And Rom. 11.6 he sheweth such a disagreement betweene works which those men call meritorious and grace that the one of them being granted the other must needs be denied But if it bee of grace then not of workes else grace should be no grace The same is to be said of Christs merit for seeing that the merite of Christ and grace do necessarily stand together Christs merit and ours can by no meanes agree together Doth not Paule in those places speake of workes done by mere naturall men before regeneration Nay but rather he speaks of good workes which cannot be done without faith a Ro. 14.23 And of the works of Abraham the father of the faithfull b Ro. 4.2.3 23. And there was neuer yet any question of the workes of the vnregenerate seeing they are all sinnes though some be more hainous then others For Eph. 2.3 By nature we are all the children of wrath to wit passiuely that is in daunger of the iudgement of God being angrie with vs and Hebr. 11.6 It is impossible vvithout faith to please God Seeing the Scripture doth commend vnto vs this rule of the iudgement to come in these vvords God will giue euerie man according to his workes Psal 62.15 Math. 16.27 Rom. 12.6 Rev. 22.12 shall sentence be giuen according to works as causes deseruing the recompence eyther of life or of death If you speake of the workes of the Reprobate it cannot be denied but they shall bee the cause of the sentence of death which shall be giuen But if we speake of the works of the elect then we affirme that God will giue sentence of life eternall and that he will rewarde the elect according to their workes yet not as causes of life and rewarde but as certaine effectes demonstrations and tokens testifying of the causes themselues But the true and onely causes are the decree of God from all eternity also vocation and iustification in time as that place proueth Math. 25.34 wherein we haue the expresse forme and manner of the iudgement to come Come saith hee ye blessed of my father take possession of the kingdome prepared for you before the foundations of the vvorld vvere laide For this calling of them by name and putting them in possession of the kingdome of heauen doth sufficiently shew the cause why the elect are put in possession of the kingdome of heauen to wit because they be blessed with all spirituall blessing in Christ Ephes 1 1.2 being freed from the curse of the law a Gal 3 14 they are the heires and sonnes of God by his free promise and therefore called and iustified For adoption vocation and iustification are parts of that blessing of God in time Whereupon those whom before verse 34. he had called the blessed of his father verse 37. he calleth iust and calleth the verie kingdome of heauen it selfe an inheritance 2 They prooue the cause of saluation to be laid in the eternall decree of God because before the foundation of the world there was prepared for those blessed ones that is which were called and iustified in time that kingdome into possession whereof he will put them 3 That particle according or euen as in those sayings doth not signifie the cause but the conformitie as in that 1. Corin. 13.12 That I may knowe according to that that is euen as I am knowne So GOD shall giue to euerie one according to his workes that is euen as hee hath done good or euill But the causes of death whereunto the reprobate shal be adiudged are placed out of themselues to wit the malediction of God and the decree of God for the king shall say Math. 25.41 get ye hence ye cursed into euerlasting fire and yet they let not but that their workes also be the cause of damnation Are not then besides those causes of the benediction and decree of God the good vvorkes of the elect in like manner the causes of saluation There is not the like reason of euill workes and of good works For euill workes are our owne and merite vnto vs but good workes are not our owne but workes of the holy ghost in vs such as we owe vnto God a Luk. 17.10 Besides euill workes are perfectly euill and euen the least euill that can be deserueth death but good workes are imperfectly good and there is nothing but that which is in euery respect absolute and perfect can procure life and that also by promise Therefore good workes cannot be numbred among the causes of saluation Adde moreouer that the Apostle doth manifestly attribute the sentence of life to faith imbracing the gospell 1 Thess 1.10 when he shall come saith he to bee made glorious in his saints and to be made wonderfull in them that beleue because faith is esteemed as our witnesse in that day Whether is there in those words Come ye blessed only a calling and adiudging them to life and then after followeth the cause taken from their works for I was hungrie and ye gaue me to eat Yea the compellation or calling and the proposition doth cōtaine the cause of the sentence and the reason is added after from the effects prouing that cause and testifieng of it as though he should say thus Enter ye into heauen because ye are blessed and ordeined vnto the kingdome of heauen For by your good workes ye haue declared that ye are blessed and from all eternity ordeined to the kingdome of heauen VVherfore will he giue sentence according to workes Because workes are better knowne to vs as the effects which be better knowne then the causes themselues now it is the will of GOD that in that Iudgment all thinges should be visible and perceiued by sense that iudgement may bee giuen of true and liuely faith by her naturall properties and true effects least we should boast of the visard of faith or the shadow of it in stead of true faith Againe not to shew the cause of saluation but to the intent wee should be stirred vp to the studie of good workes for so much as wee are certaine wee shall not lose our labour In what respect then is life
eternall called a reward In a generall signification according to the proper phrase of the Scripture whereby wage doth signifie not by relation but absolutely the extreame part or the end of any thing Also rewarde yet free yea a gift as Paule declareth Rom. 6.23 The wages of sin is death but the gift of God is eternall life through Iesus Christ our Lord. 2. Not as a cause but as a consequence because that though eternall life be giuen for another cause to wit for the merit of Christ apprehended by faith yet it is giuen also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29 Whosoeuer forsaketh houses or brethren c. For my name sake shal receiue an hundred fold and shall inherit eternall life euen as the inheritance is giuen to the sonne not fot doing his duetie but because hee is a sonne according to that common saying As soone as the sonne is borne the portion is due as also in recompence of his obedience And why doth God promise reward to the good workes of his children Because they beleeue now they which beleeue are righteous through the righteousnes of Christ imputed vnto them to the iust life is promised and abundance of all good things To what purpose doth hee thus promise 1. That they might bee spurred on to doe their duety more cherefully 2. That they might be testimonies of Gods prouidence because the goods of this life come from him and are distributed at his pleasure according to the saying in the Prouerbs Pro. 10 20. The blessing of the Lord maketh rich and that hee will preserue his Church in this life and prouide for his wherefore Christ saith Seeke first the kingdome of God and his righteousnesse and other things shall be added vnto you Math. 6.33 3 That God might stirre vp his to beleeue to call vpon him to hope and giuing of thankes according to that Psal 50.15 I vvill deliuer thee and thou shalt glorifie me 4 That they might be remembrances and pledges of the promise of grace for which they are bestowed vpon vs. What causes ought to prouoke vs to liue vvell 1 The commaundement of God whereunto all creatures should obey 1. Thess 4.3 This is the vvill of God euen your sanctificaiton 2 Our dutie which we owe that we may declare our thankefulnesse towards him Rom. 8.12 We are debtors to God and not to the flesh neyther are we our owne men but his who hath elected vs to holines of life Luke 17.10 he hath redeemed vs from all iniquitie and cleansed vs in the bloud of Christ that we might be made followers of good works a Luk. 1.74 75. 1 Cor 16.19 20. 3 The necessitie of order of the cause and the effect for a good tree bringeth forth good fruit Math. 7.17 and they that are lead by the spirit of God are the sonnes of God Rom. 8.14 1. Iohn 3.9 Euerie one that is borne of God doth not commit sinne that is by affirming the contrarie he endeuoureth after holines because the seed of God abideth in him that is the holy Ghost so called by the effect because by his vertue as it were by a certaine seed we are made new men 4 Faith which cannot be kept where we go on in sinne against conscience 1. Tim. 1.19 Fight the good fight hauing faith and good conscience vvhich being put avvay some haue made shipvvracke of faith 5 The excellency of good workes because thorow Christ they are that worship which pleaseth God or sacrifices of thankesgiuing seasoned with faith as it were with salt kindled with the holy Ghost as it were with fire from heauen and sanctified by the merit of Christ and accepted of God thorow Christ 1. Pet. 2.5 6 Our owne dignitie For being iustified wee are the sonnes of God the holy Temple of GOD Kings and Priestes annoynted of the holy Ghost wherewith being clothed wee ought to publish the righteousnesse of God in thought word and deed and the prayses of God by confession 7 The promises of Gods blessings as well corporall as spirituall Leuit. 26.34 a Deut. 28. Esa 1.19 If ye vvill vvalke in my precepts I vvill giue you raine in due season and the free reward of our patience and obedience toward God as Moses Heb. 11.26 is said to haue respect to the recompence of revvard because 1. Timoth. 4.8 Godlinesse hath the promises of this life and that vvhich is to come 8 The good that comes by them for wee must doe good workes to further our neighbour by our godlinesse to glorifie GOD and to stoppe the mouth of the aduersaries b Luk 6.7 1 Pet. 2.12 14. c. Titus 2.8 9 That by the fruits of faith wee may be made more certaine of our election and vocation and being made new creatures may nourish in our selues the hope of life eternall 2. Peter 1.10 Iames. 2.17 Why must we auoid euill workes 1 Because they displease God Psalm 5.5 Thou art not a God that delightest in iniquitie neyther shall the vvicked dvvell vvith thee and they prouoke him to anger thou hatest all those which vvorke vvickednesse verse 6. 2 They doe dishonour the profession of the Gospell and the glorie of God Rom. 2 24. For your sakes is the name of God euill spoken of among the Gentiles as Nathan saith to Dauid 2. Sam. 12.14 Thou hast caused the enemies of the Lord to blaspheme by this meanes 3 Because they draw downe vpon vs punishments both publike and priuate warres famine pestilence c. Deut. 28.15 c. If thou vvilt not heare the voyce of the Lord thy God Leuit. 26.3 14. c. thou shalt be cursed vvhen thou goest forth into the field c. Againe Thou doest chastice the sonnes of men for their iniquities Psal 90.8 4 Because there followeth the tyrannie of Sathan into whose power the reprobate are deliuered vp in whose snares they are taken captiues and doe his whole pleasure 2. Tim. 3.26 5 Because by ill doing all spirituall exercises are hindred faith is weakened the conscience wounded calling one God disturbed and ceased the holy ghost greeued Ephes 4.30 do not ye greeue that holy spirit of God wherewith ye are sealed 6 They deserue eternall damnation as Paule witnesseth they that doe such thinges haue noe parte in the kingdome of god neither shall they possesse it Galat. 5.21 1. Cor. 6.10 Are good workes necessarie to saluation The question is ambiguous for if it be taken in this sense that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse saluation and life eternall it is false But if it be vnderstood that new obedience is necessarie so as it be a duety which we owe and an effect necessarily following reconciliation it is true 2 Because god will saue noe man without repentance and the gift of the holy ghost is necessarie to life
From the resurrection of bodies for there would be no neede of the rising againe of the bodies of the faithful if there were not a life whereunto they should rise Moreouer the articles concerning GOD of Christ of the Prouidence and of the Iustice of GOD of the soules Immortâ—â—â—â—e of the resurection of bodies of the last iudgement could not stand vnlesse this article of life eternall bee annexed vnto them 4 From the handwriting of God written in the soule of euery one for the soule it selfe often teacheth vs there remaineth a iudgment with the feare whereof they are vexed who liue wickedly and they are renued in hope who loue godlines 5 From an Argument tending to absurditie because if only in this life that is if we hope in Christ for this life sake onely so that our faith hath respect to nothing else beyond this life we were the most miserable of all men 1. Cor. 15.19 6 From the testimonies of Scripture Dan. 12.2 some shall awake vnto euerlasting life Math. 25.46 The iust shall goe vnto life eternall Iohn 10.28 I giue vnto my sheepe eternall life Hebr. 13.14 Here we haue no continuing Citie but we seeke one to come 1. Iohn 25. This is the peomise that he hath promised vs euen eternall life 7 From examples for Enoch beeing translated heere into and afterward Elias were as an earnest penie thereof a Gen. 7 24. Heb 11 8 2 Kings 2 11 So was Christ also ascending into the heauen whose pleasure is that where he himselfe is we should be with him likewise Iohn 14.3 and 17.24 8 This an article of our fath I beleeue that life euerlasting What are the Epithites whereby it is commended in Scripture 1 In commendation it is called the kingdome 1 of God 2 of the father 3 of heauen b Math. 7 21 2 Metaphorically Abrahams bosome c Luk. 16 22 by a Metaphor taken from the bosome of parents wo are said to haue and carie their little children in their bosome because the faithfull like deerely beloued children being recouered out of this miserable world are cherished and refreshed in the embracing of the father of all the faithfull and are safe and free from all the perilous stormes of this life And there is a place wherin Christ hath prepared vs a mansion as himselfe declareth Math. 8.11 Many shall come from the East and from the West shall sit downe with Abraham Isaack and Iacoh in the kingdome of heauen Augustine though where it should be Epist 99 ad Evodion confese Lib. 9 3 confesseth he knoweth not yet defineth it to bee an habitation of secret rest and affirmeth that therein liâ—â— the spirits of the blessed and there they enioy the gladsome presence of God 3 Analogically or by proportion Paradise or a place of delight and pleasantnesse e luk 23.43 by allusion to that garden planted in Eden of the situation whereof it is fond to dispute seeing it is manifest that the vniuersall earth was made waste by the Deluge 4 The house of the father a Ioh. 14.2 5 Metonymically the fulnesse of ioyes b Psal 16.11 6 The Lords ioy c Math. 25.21 7 The new holy and durable Ierusalem that shall be d Heb. 13.14 Reuel 21.10 8 An inheritance immortall and vndefiled and that withereth not reserued in heauen e 1. Pet. 1.4 9 The glorie of God because that eternall life consisteth in the communication of Gods glorie Rom. 3.23 All haue sinned and are destitute of the glorie of God 10 Our glorie for this is that alone wherein we may rest safely 1. Cor. 2.7 We speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glorie 11 Rest f 2. Thess 1.7 12 Refreshing g Act. 3.19 13 Peace h Luk. 1 79 14 So great happinesse as cannot be contained neither in the eies nor eares nor mind of any man i Psal 31 20 Isai 64 4. 1. Cor. 2.9 But why is it called eternall Because it shall neither be temporarie or determined in any certaine limits neither is it short vaine or subiect to any change as this our life is k Gen. 3 19 Ioh 14 5. and although it haue a beginning yet shall it neuer be taken away from them to whom it shall once be giuen l Math. 25 34 but shall last for euer without end What is life eternall It is a glorious estate wherein the elect being most perfectly ioyned vnto Christ their head after the Resurrection that shall be of the dead m Rom. 8 29 1 Câ—r 15.49 Phil. 3.21 Reve. 2 31 shall know God with his Angels in heauen after such a manner that we are not worthie yet to speake of and shall enioy his presence and praise him for euer hauing obtained the soueraigne good that Christ hath purchased for vs and shall be conformable vnto his likenes in bodie and soule as he is man Or it is the state of the blessed after this life wherein shall be a perpetuall acknowledgement of God perpetuall righteousnesse without sinne and death continuall ioy free from trouble griefe heauines and mourning n Ioh. 17.13 24 Isa 25 8. Reve 7.16 17 21.4 In a word eternall life shall be a certaine perfection of soules and bodies wherein there shall be nothing blame-worthie but according to the pleasure of God all things shall perfectly serue the will of Christ the Creator and Redeemer VVhat are the causes of euerlasting life The principall cause is God who of his mercie and free goodnes giueth and bestoweth it on vs through and for Christ our mediator a luk 12 32 Rom. 6 23. Eph. 1.5 2.5 luk 12.32 Iohn 6.40 This is the will of him that sent mee that euery man which seeth the sonne and beleeueth in him should haue euerlasting life and 1. Iohn 5.11 The meritorious very efficient cause is Christ onely Iohn 14.6 I am saith hee that way and that truth and that life The instrumentall offering and reuealing is the Gospell b Rom. 1.16 17 The instrumentall receiuing cavse is faith 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules The sealing cause is the holy Ghost c Eph. 1.13 14. but good workes and afflictions are not the cause of receiuing but the way of the kingdome saith Bernard And Act. 14.22 Through many tribulations must we enter into the kingdome of heauen Why is the gate called straite and the way narrow which leadeth vnto life Math 7.14 1 Because it was vtterly vnknowne and not to be found out by humane reason but Christ hath reuealed it vnto vs. 2 Because there is one onely passage vnto life through Christ not many 3 Because few enter in thereat if we compare them with the fashions of the world as the way of vertue compared to the waies of vices is narrow for that it hath but
of the Couenant whereby God doth testifie that he doth truely receiue the beleeuers into his Couenant How doe the Sacraments of the old and new Testament differ 1. By outward adiuncts and the circumstance of time For those continued vntill the time of Restitution for those things are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right which passe not with a certaine crooked turning course but are directed straight vnto their marke but these must endure vntill the end of the world or vntill the state of glorie in which all trueth shall clearely and perfectly bee made manifest and therefore there shall bee no neede of Sacraments a Heb. 9.19 2. In the manner or condition of their signifying for the Sacraments of the old Testament foretold Christ as it were to come but the Newe declare him as it were exhibited And â—â—erefore they cannot possibly both stand together seeing the time to come can neuer bee the time past and the time past can neuer make the time to come to bee more ancient b Heb. 8.13 3. In the diuersitie or qualitie of the signes or in the signes and ceremonies which differ much for there bee some signes of the Olde and other of the Newe Testament 4. In the number measure of signifying vertue and easinesse 1 For ours saith Augustine are fewer in number whereas in the Old Testament the signes were more in number because the people of Israell were as yet vnder the gouernment of the Law and therefore as children vse to bee were kept vnder more figures and rites 2. Ours were better in regard of the profit 3. More excellent or manifest not in outward shew or worldly pompe but in the vnderstanding and signification of heauenly and diuine things 4. Ours are greater in force that is of greater efficacie to confirm our faith 5. More easie to bee done for there is nothing in Baptisme or the Supper of the Lord which is hard troublesome or bloudy But Circumcision and the Sacrifices were more troublesome bloudie and required greater paines Yet all this maketh not that our Sacraments and the sacraments of the ancient fathers should not be the same in substance What Doe not the Sacraments of the old Testament differ from ours in the effect because those did only shadowe forth and signifie grace which these offer present vnto vs No because in either testament there is the same grace of Christ yea the same Christ propounded And the Apostle testifieth that the old Fathers did eate the same spirituall meat with vs and drinke the same spirituall drink 1. Cor. 10.3 I say the same with vs not as some expound it only amongst themselues which is vnderstood by the purpose of the Apostle the tenour of the text the name of Christ and the word baptizing there vsed and receiued the seale of the righteousnesse which is of faith and therfore that they were made paâ—takers of Christ which is righteousnesse to all that beleeue in all ages Rom. 4.11 And yet I grant that the sacraments of the fathers were figures pictures and shadowes of ours not in regard of the things themselues but in as much as they shadowed things more darkly and obscurely signified by them a 1 Cor. 10.6 In which respect they may be called types of ours but types not without trueth Why then doth Paul say Gal. 4.9 that the Sacraments of the Fathers were weake and beggerly and carnall Elements which were not able to sanctifie the conscience because of their weaknesse and vnprofitablenesse Heb. 7.19 9.10 1. Because he speaketh of them not simply as that they were naked elements which could offer or seale no grace but in some respect as now abrogated by Christ 2. Hee speaketh of them as he saw them receiued of the Iewes seuered from Christ and his promise that is as they are considered in themselues and by themselues seuered from the things signified in cogitation and as bare signes because the sanctification dependeth not of the signes either old or new but wholie and only of the vertue of the holy Ghost Did the Fathers eate the flesh of Christ seeing that as yet it had no beeing actually and corporally in the nature of things Yes because although it was not extant simply or actually in regard of his bodily substance yet in some respect namely as it was to bee giuen for the life of the world it was that spirituall meat which might no lesse bee eaten of them then that Lambe which was slaine from the beginning of the world is eaten now of vs by faith b Reu. 13.8 2. Because Iesus Christ is the same to day yesterday for euer Heb. 13.8 one and the same Sauiour of both Testaments In whome alone it pleased the Father to gather together all things Ephe. 1.10 3. Because those Fathers were indued with faith which maketh those things to be which are hoped for and doth demonstrate those things which are not seene Heb. 11.1 And therefore although in those ancient times the humane nature was not assumed of the word yet it was preseÌ„t to the faith of the godly in former times which did conioyne them then with Christ that should be borne So that that which had no beeing as yet in the order of nature yet neuerthelesse had euer a being by the force and efficacie of faith Therefore Christ saith Abraham sawe my day and reioyced Ioh. 8 56. But they did eate the flesh of Christ which should be giuen for them wee eate it being alreadie giuen for vs. The times are changed saith Augustine but faith is not shall bee giuen and is giuen shall come and is come in Ioh tract 4 these words differ saith hee but yet Christ is one and the same Doe the Sacraments giue remission of sins and doe they conferre or containe grace and are they ordained to iustifie and to regenerate or whether is grace tyed to the Sacraments No. 1. Because they are the signes not the causes of grace 2. That which is proper to God ought not to be bestowed on the creature 3. The subiect of grace is not the body but the spirit 4. No bodilie thing doth worke vpon spirituall things Againe not by the work done or as an efficient cause by them selues or their owne vertue working any thing or flowing from their essence as they speake in the schooles but ministerially or Instrumentally yet effectually so farre forth as they support nourish our faith Not by any inward power or vertue of their owne but by vertue of the principall agent or worker in that sence that Paul affirmeth the Gospel to be the vertue and power of God to saluation to euery one that beleeueth Rom. 1.16 1. Tim. 4.16 he saith that the remedie of the holy Scripture doth saue a man not that there is any magicall vertue in the letters syllables or sound of the words for the Apostle saith Heb. 4.2 The word profited not them beeing not mingled with faith but because
dying What then should haue become of man in the conclusion if he had not sinned should he haue euer liued vpon earth No but he should in the end haue remoued into heauen indeed without death which is the dissolution of the soule from the body but yet not without some change such as the Apostle speaketh of 1. Cor. 15.51 shall be in the bodies of the elect who shall be then liuing in the comming of the Lord they shall remoue hence into heauen What things be contrary to this doctrine The errour of the Pelagians who affirmed that man should haue died although he had neuer sinned against those speeches Gen. 2.17 and 3.3 Rom. 5.12 and 1. Cor. 15.21 The twelfth common Place of Mariage What thinke you of Mariage is it a diuine humane or politike constitution IT is diuine 1. because it was instituted by God in Paradise a Gen. 1.27 2.15 betwixt Adam and Eue in their innocencie they then bearing the true image of God 2. Because it was a type of that truly diuine and spirituall mariage which was to be betwixt Christ and his Church b Ephes 5.23 3. Because it was ordained for the propagation of the Church and for the further helping forwards the saluation of man It is also humane or politike or as I may say of humane constitution 1. because it was instituted for the propagation of mankind and ciuill societie vpon earth for in heauen they marry not but are like the Angels of God Mat. 22.30 2. Because for the most part it dependeth vpon the honest constitutions made by man for that purpose How proue you that mariage was instituted by God Gen. 2.18 God said that is in his most wise counsel decreed and ordained it is not good for man to be alone let vs make an helper or companion of his life like vnto him and when he could finde none for Adam before him God brought vpon him a dead sleepe and whilest he was asleepe and so being brought as it were into an extasie voide of griefe and was naturally ignorant what was done took one of his ribs and thereof made woman whom he brought vnto Adam who being led by the spirit of God did prophesie saying This is bone of my bone and flesh of my flesh she shall be called Ischa that is Vira Mannesse because she was taken out of man being as it were alter-ipse a second self For this cause shall man leaue his father and mother and cleaue vnto his wife and they shall be one flesh And after the deluge God confirmed mariage and blessed it saying Increase and multiply b Gen 9.1 At length the Sonne of God himselfe restored it being somewhat decaid c Math. 19.4.5.6 honoring the same both with his presence and miraculous gift d Ioh. 2.11 c. To conclude God not onely instituted mariage but also stirreth vp mutuall loue betweene the bride and the bridegroome and furdereth mariage e Genes 24.14 50 51. Whence it followeth first that mariages are not by chance or depending on mans arbiterment onely but are fatall and gouerned by Gods prouidence Secondly that mariage is a good and a holy thing Thirdly that it is to be vndertaken in the feare of God and inuocation for his direction But are not Moses and Paul contrary one to another where it is said Gen. 2.18 It is not good for man to be alone and 1. Cor. 7.1 g Gen. 2.18 It is good for man not to touch a woman h 1. Cor. 7.1 No for that Paul speaketh first of good which is profitable and not of honestie and he doth not oppose good vnto vice or sinne but vnto inconuenient Secondly because that in Genesis is vnderstood of the species or greatest part of mankind which wold decay if it were not continued and increased by mariage neither can a man liue chastly without mariage but Paul speaketh of certaine indiuidua or persons hauing the gift so as they can liue chastly without mariage for of others he saith It is better to marrie then to burne i 1. Cor. 7.9 But tell me whether Paul speaking of a virgin 1. Cor. 7.38 k 1. Cor. 7.38 and saying He that bestoweth her not in mariage doth better do meane that virginitie deserueth more the fauour of God then mariage He speaketh onely of some outward commodities of the single life for the present necessitie that is imminent persecutions l verse 26. and for that the vnmaried is more expedite and fit to teach to serue the Church to vndergo the dangers of his profession and the duties of piety with a better and freer mind m verse 32.34 and insinuateth more difficulty to be in mariage then in the single life as he speaketh concerning the maried Such shall haue trouble in the flesh n verse 28 and more distraction of thoughts and care for the things of this world o vers 33.34 and therfore that the single life is more profitable vnto him that hath the gift of continencie and lesse subiect to distractions and troubles and in this respect more blessed then mariage p verse 40. Notwithstanding the godly maried may also care for those things which belong vnto the Lord as Abraham Isaac Iacob Zacharias Iohn Baptists father and the like What is contrary to this doctrine concerning the efficient cause of Matrimonie The heresie of Montanus the Tatians Saturnians Manichees Marcionites Priscillianists Encratites who condemned mariage as the doctrine and worke of the diuell Pope Syricius differed not much from this heresie who called matrimonie vncleannesse of the flesh in which no man might please God Vnto all whom that saying of S. Paul is to be opposed 1. Tim. 4. 1. Tim. 4.1.2.3.4 Of the matter of Mariage Of how many and of what manner of persons ought Mariage to consist Of two onely one man and one woman for so saith the Lord Two shal be one flesh a Gen. 1.27 2.24 Mat. 19.5 and so many suffice for procreation of offspring But whenas the maried couples giue themselues mutually one to another they are both the second causes efficient and they also the matter of mariage What is contrary to this Polygamie not of hauing many wiues successiuely when one succeedeth another but of enioying more then one at one and the same time Gen. 4.19 which corruptiō of lawful mariage begun in Lamech of Cains race and was afterwards permitted vnto the Fathers not for wantonnesse but for increase of an holy seed both for that politick customes were at that time as also that God might thereby manifest his promise of an innumerable seede to spring of a few But Christ condemned it afterwards Mat. 19.8 5.32 saying It was not so from the beginning and declaring that who so putteth away his wife and taketh another committeth adulterie For that God being about to giue Adam a wife tooke not two or more but one ribbe out of
Diuortium Diuorce IT is called Repudium of refusall for a shamefull thing Diuortium of diuerting and going into diuers parts or as some thinke of the diuersity of minde because he that is the cause of Diuorce is of another minde now than when he married the Hebrews call it Cheritot or cutting off the Greekes dissolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departing cutting off as Mat. 19.8 for it was not lawfull for the wife to depart from her husband or giue him a bill of Diuorce but for an husband separating himselfe from his wife it was lawfull to giue such a Bill ſ Mat. 5.31 19.8 Deut. 24.1.2 Mal. 2.16 Is there any difference betweene Repudium and Diuortium None at all in the Scriptures Yet Modestinus saith that Repudium is betweene the bridegroome and bride but diuorce between the husband and wife after that marriage is consummated Which distinction we will obserue and first of the first Whether is mariage to be broken off by mutuall consent as it is by consent contracted No because it is not done by humane consent onely as other contracts of humane societie but by the diuine authoritie and what God hath conioyned let no man separate t Mat. 1◠6 In what cases is Repudium vsed or spousals dissolued There are seauen such cases recorded 1 If either of them fall into infamie after the betroathing for some crime 2 If either of both fall into any grieuous infirmitie of bodie or minde such as should cause the vse of mariage to be loathsome or contagious as leprosie epilepsie palsie frensie c. And indeed it were very expedient to forbid such to marie by the Laws seeing that they doe seeme to haue single life imposed vpon them from Heauen and are depriued of power to vse mariage for who can marie with a good conscience that by mariage must needes vndoe himselfe and others and beget children to perpetuall miserie and the generall hurt of the weale publike 3 If the bridegroome commit filthinesse with any of his brides kindred that mariage shall be dissolued though the party innocent be vnwilling and the incestuous person punished 4 Malitious and daily absence but yet he that is absent against his will whilst the three publishings are performed in the Church is no forsaker 5 Apostacie from the true religion and worshippe of God 6 So great offence of the mindes of the bride bridegroome as that they cannot by any meanes be reconciled and they haue not lyen together least some hainous thing might follow of such constrained mariages yet so as that they be punished for their breaking of couenant 7 If such a maime happen in the meane time as whereby the person is become loathsome prouided that they haue not lyen together Hereunto adde adultery which dissolueth the bonde both of contract of matrimonie Also contracts betweene those that are vnder age or done without parents or friends authoritie or error of person or quality as Lea for Rachel or a seruant for a freeborne or by force or feare or els vnder condition onely all which may be dissolued so that there haue beene no voluntarie coupling or consent How many waies is consummated mariage broken Two 1 When that which of it selfe and by right is none is counted for none or else is ipso iure declared to be none 2 When that which was confirmed is for lawful causes broken For whas causes is mariage declared ipso iure to be none 1 When the fault is in the contract of mariage 2 When it is in the persons contracting When is the fault in the consent or contract of mariage When the contract is either filthy or vnlawful or vniust VVhen is the consent filthy 1 When it is contrarie to the lawe of God and nature and is contracted vnder the degrees of God forbidden 2 Vnlawfull when it repugneth the edicts of Godly Magistrats But yet this difference is to be noted that wicked contracts within the degrees forbidden by Gods lawe neither can nor ought to be confirmed either by humane dispensation or Ecclesiasticall benediction or carnall copulation But contracts within degrees forbidden by the Magistrate may be permitted by some dispensation where necessitie and reason requireth it VVhat contract is vniust That which is done by children that are vnder the gouernment of their Parents against their consent and authoritie iudging well and rightly which if the Parents will by no means ratifie Mat. 19.6 it ought to be none for as Christ saith That which God hath ioyned together let no man set asunder so that which man conioyneth against or besides Gods word God will haue separated What fault is that betweene the persons which maketh mariage ipso iure to be none Wheras she that was maried for a maid is found by certain testimonies to haue bin defiled for such a one ought by the law of god to be stoned to death as an adulteresse b Deut. 22.29 Caus 29. quest 1. Can 1. Wheras the Canonists say notwithstāding that fornication following mariage only hurteth 2 If either of thē hauing som natural impotēcy be vnfit for mariage or if either of thē haue concealed some defect or incurable disease which was not knowne before mariage as to be an Eunuch either by nature or other casualty Mat. 19.12 such a defect forbiddeth mariage when one erreth the other deceiueth according to that rule Errantis voluntas nulla an erring will is no will and that contract of good faith where craft hath beene cause is ipso iure none And forasmuch as God reprooueth deceipt fraud and errour he is not to be called the author of such mariages How many waies is mariage made said to be dissolued By two 1 By death as the Apostle reasoneth a 1. Cor. 7.39 Rom. 7.2.3 Mat. 22.30 against Tertullian Montanus and Hierom. And Christ teacheth that in heauen they neither marie nor giue in mariage 2 Mariage is dissolued by Diuorcement Doth it agree with Gods Lawe for a man to put away his wife Not simply for it is neither simply commaunded nor forbidden but permitted by giuing of a bill of Diuorce for hereof Moses hath a politike but not a morall law b Deut. 24.1 But the reason of this Lawe seemeth not so much to be necessary as of rash leuitie and hardnesse of heart There was indeede some reason of necessitie in respect of the wiues for it was fitter for them to be once dimitted than to be alwaies in ill handling or els in danger of life Therefore the Lord appointed for such as would not be perswaded to keepe their wiues not Diuorcement but a manner of Diuorcing to wit to giue a bill of Diuorce for the wiues safety against her husbands crueltie and that not without his owne infamie But the rashnesse of husbands exceeded which for euerie occasion sought to be diuorced and this rashnesse was to be bridled Whereupon Christ saith Moses suffered you to put away your
are ignorant of the true causes and looke onely vpon the inexpected euents a thing may be said to come to passe by fortune So Numb 35.29 There is a law of murthers by chaunce which that they come not by chaunce to passe it may be gathered out of Exod. 21.13 Where GOD is saide to giue him into the hands of the slayer who is slaine in this manner Yet are they said to be by fortune in the iudgement of men because they are not done of vs by premeditate aduise Where notwithstanding we must remember the saying of Basil that Chaunce and Fortune are words of Heathens and as of Augustine It repented mee that I haue vsed the word Fortune Is not Free-will taken away by this vnchaungeable prouidence of God and administration of all things No in no sort because God ruleth and gouerneth mans will according to the nature thereof But it is the nature of mens wil that whatsoeuet it willeth eyther good or euill it willeth it freely and of it owne accord not against the will and by constraint otherwise it should be no will but a Nilling For example Matth. 27.1 Herode Pilate and the Iewes condemned Christ of their owne free-will and of set purpose yet the Apostles say they did nothing but tbat which the hand and counsell of God had decreed to be done Actes 4.27.28 Doe not these places of Scripture seeme to make against Gods prouidence where it is said It repented God Gen. 6.6 1. Sam. 15.11 and those abrogations of his decrees which are recorded Ioan. 3.4.10 Isai 38.1.5 No because in those places the Scripture descendeth and applyeth it selfe to our capacitie and describeth God not such as hee is in himselfe but such as we vnderstand him euen as when the same Scripture saith of God that he is angrie But those denuntiations of iudgement doe containe a condition not expressed Gen. 20.3.7 Is it not vnseemely for the highest Maiestie of God to abase it selfe euen to take care of these lowest things No for as it was no disgrace to create them no more it is to take care of them being created What is the peculiar prouidence of God That whereby God by his grace or holy Spirit liueth and raigneth in his Church gouerneth and cherisheth the godly worketh in them both the will and the deed he maketh them to walke in his precepts a Ezech. 36 27 defendeth them terrifieth restraineth and vanquisheth their enemies Shew me some testimonies of this Psal 1.7 God knoweth the way of the righteous Psal 34.16 The eyes of the Lord are vpon the righteous And the whole Psalm 91. He that dwelleth in the secret of the most high c. To this purpose serueth that place Math. 10.30 Euen all your haires are numbred Math. 16.18 The gates of hell shall not preuaile against the Church 1. Tim. 4.10 God is the Sauiour of all men especially of the faithfall And innumerable others like to these Doth God gouerne all things by himselfe alone without meanes or by meanes and second causes Neyther simply but partly by himselfe without meanes yea often against or besides ordinarie means he bringeth things to passe As without meanes he sustained Moses fortie daies in the mount b Exod 34.28 and the Prophet Elias c 1 Reg 19.8 But against meanes and naturall causes he deuided the red Sea d Exod 14.16 as likewise by his power the waters of Iordan stood e Iosue 3.19 and the waters were deuided into two parts f 2 King 2 8 He made the Sunne to go backe g 2 King 20.11 He restrained the force of the fire in the Babylonian furnace that it could not burne the young men h Dan. 3.21.91 He turned the rocke into pooles of waters and the crag into fountaines of waters i Psa 114.8 He made the Iron to swim in the water k 2 King 6.6 Partly also he ruleth and administreth by himselfe and with meanes or second causes yet so as God is alwaies present with them and in them sheweth his speciall power according to that Deut. 8.3 Man liueth not by bread onely but by all that which proceedeth out of the mouth of God So with fiue loaues he feedeth a great multitude l Iohn 6.9.11.12 From second causes he produceth another effect then their nature and disposition affordeth and when the second causes are in action actually he hindereth their effect changeth mitigateth or maketh it more grieuous As in Elias his time it rained not for the whole space of three yeares m 1 Kings 17 1.7 Isay 5.6 I will commaund the clouds that they shall not raine Why doth God ordinarily vse middle or second causes seeing he can do all things by himselfe without meanes 1 He doth it for our cause that we may more easily perceiue God helpeth vs in them or by them for seeing we are carnall we need visible things that our faith may be the better confirmed and rest assured in Gods promises And also that he may declare his goodnes to vs whilest he maketh vs as it were fellow-workers with himselfe in ruling our selues or others 2 That he may shew himselfe Lord of all things which vseth creatures and means as he pleaseth to his glory and our saluation 3 That we should not abuse meanes as being ordained of God 4 Least in the pretense of Gods prouidence we should neglect meanes or second causes odained by God for who so neglecteth them despiseth the ordinance of God For God hath not onely decreed the ends of actions but their meanes also which meanes are therefore subiect and subordinate to prouidence as the drinking of a potion belongeth to the sicke man and bread to him that is hungrie So God promised victorie to Dauid but thus if he fought and laied ambush a 2. Sam. 5.19.24 he hath promised to nourish man but with condition if he labour b Psa 128 2 If therefore the determination of God be vnchangeable and all things come to passe infallibly by the counsell and will of God is there anie place left for our deliberations counsels comaunds prayers teaching cautions and endeuors It is certaine that to euents certaine and decred by God it is in vaine to vse and applie those meanes without which God hath decreed or hath said that he will effect such things but those meanes which both himselfe hath decreed to vse and which he hath shewed both in his word and the course of nature them he will vse and also hath commaunded vs to vse them it can not be said of these without a wicked contempt of Gods word and the order by him appointed that they are vsed in vaine For where the first cause is granted we ought not remoue or take away the second nor contrarily And as God hath made the ends so likewise hath he created and prescribed vnto vs the means wherby it pleaseth him to bring vs vnto them which meanes to neglect is to tempt
forgiue vs our debts because of the likenesse for by sinne a man becommeth debter vnto God to vndergoe punishment and also oweth recompence to be made to his neighbour For as debts do ciuilly binde to satisfie the punishment vnlesse they be remitted so sin doth ciuilly binde to satisfaction of punishmēt except it be forgiuen Likewise it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defect As 1. Cor. 6.7 Now therefore there is a weakenesse or defect amongst you Which word commeth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be ouercome to faint or yeld Also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednesse naughtinesse lewdnesse sinne scelus a 1 Cor. 5.8 Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression a Rom 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of the lawe b Heb 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse c 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodlinesse which is referred to the first table against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrigteousnesse to the second against men d Rom. 1.18 What is sinne 1. Iohn 3.4 It is there defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by taking away of the contrarie to it That is a transgression of the Lawe or a priuation of the Lawe to wit of the conformitie of our actions both of soule and bodie with Gods lawe for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth the value of two words because it consisteth of the priuatiue particle ae and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Ambrose briefly expressed it Peccatum est legis diuine praeuaricatio Sinne is a Praeuarication or going beyond the Lawe of God Augustine saith thus Peccatum est dictum vel factum vel concupitum contra Legem dei Sinne is whatsoeuer is said done or coueted against Gods Lawe Wee define it thus Sin is a rouolting a declyning or wandring from the Law or will of God binding the sinner to suffer eternall death But sometime it is vsed Metonymically for the whole man being corrupted as also for all his actions which oppose the lawe of God also for a sinne offering and sacrifice for sinne Exod. 29.36 And thou shalt offer a calfe for sinne i. a sinne offering euerie day for attonement thou shalt sprinkle the Altar with the sinne that is with the bloud of the sacrifice for sinne Leu. 8.15 2. Cor. 5.21 For he made him who knewe no sinne to become sinne for vs that is a sacrifice for sinne or a sinner not in himselfe but by the guilte of all our sinnes imputed vnto him as the opposition added in that place requireth this interpretation That we might bee made the righteousnes of God that is righteous with God and that by no inherent righteousnesse or properly our owne but that which being in Christ is imputed to vs. What be the causes of sinne They are of two sorts Outward and Inward The outward are diuerse 1. Sathan by his poysoned suggestions e Gen. 3.1.4 2. Men by their euill examples words and flattering f Gen. 3.6 Especially the fal of our first parents as it is described in that place 3. But by accident the obiects wherwith our senses meete enticing vs to the abuse of them and so to sinne g Gen. 3 6 1 Iohn 2.16 2 Sam 11.1 4. By accident also the Lawe of God it selfe which is holy iust becommeth cause of sin by forbidding those things which please the flesh commanding those which displease according to the verse The thing forbidden we most couet And that 's denyed we most loue it a Rom 3.20 4.15 5.20 7.7.8 All which are confirmed by the example of Adams first fall Gen. 3. 5 The cherishers of Sinne Idlenesse and Delicacie b Ezech. 16.49 But seeing nothing commeth to passe in the world or can come to passe without the most wise and iust prouidence of God may not hee be called thc Author and cause of sinne God forbid for hee hateth forbiddeth and punisheth it as a thing most disagreeing with his greatest goodnes According as Iohn saith in his first Epistle 2.16 Concupiscence by which name he vnderstandeth all sinnes is not of the father but of the world And Iames. 1.14.15 Euerie man is tempted whilest he is drawne away and enticed by his owne concupiscence Then concupiscence after it hath conceiued bringeth forth sinne And Ecclesiastes 7.30 This I know that God made man righteous but they haue sought to themselues many inuentions Although he suffereth sinne in his certaine counsell as we haue said in the Place of Gods prouidence What is the inward cause of sinne This likewise is of diuers kindes 1. The corruption of our nature which also is called vsually by the Apostles concupiscence Ephes 2.3 Wee haue had our conuersation in the lusts of our flesh in doing the will of our flesh and our owne thoughts 2. The consent of the will Mat. 5.28 Hee that looketh on a woman to lust after her hath alreadie committed adulterie with her in his heart 3. Ignorance by which the will is oft deceiued of which also the Apostle speaketh 1. Tim. 1.13 I thank Christ who hath set me in the Ministery who before was a persecuter and a blasphemer and an oppressor but be had mercie on me for I did it ignorantly through vnbeliefe 4. Weaknesse of minde and feeblenesse of faith whereby it commeth to passe that wee cannot alwaies resist the temptations of Sathan and the flesh but though we see that which is better and approue it yet in the meane while being ouercome we followe the worse as it came to passe in Peter a Mat. v 6.69 the verses following when hee denyed Christ and to Dauid when he committed adulterie b 2. Sam. 11.2.4..5 5. The wilfull and set malice of man of which Ieremie speaketh The heart of man is euill and vnsearchable who can knowe it Ierem. 17.9 Such was the sinne of the diuell 1. Iohn 3.8 Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning In which place to commit sinne signifieth not simply to sin but of purposed malice to endeauour to sinne and to be led with a desire of sinning As Iudas the traitor who heareth that said to him That thou doest doe quickly In such maner the faithfull commit not sinne 1. Iohn 3.9 VVhosoeuer is borne of God sinneth not or committeth not sinne that is doth not favour sinne otherwise If we say we haue no sinne wee deceiue our selues and the trueth is not in vs. 1. Iohn 1.8 6. A habit or custome of sinning is not the least cause of sinne as Ephes 2.2 Yee walked in your sinnes according to the course of this world 7. Sinne it selfe is the cause of sinne according to that Iohn 8.34 He that committeth sinne is the seruant of sinne How many waies commeth it to passe that one sinne is cause of another sinne Fiue waies 1. When as one sinne being committed the grace of the holie
might manifest his iustice and mercie 2. The primitiue or outward cause mouing vnto it the calamitie of mankinde and the tyranny of the Diuell ouer mankinde 3. The antecedent or inward cause mouing here vnto was the vnspeakeable loue of God the father towards his creature as it is said Ioh. 3.16 So God loued the world that hee gaue his onely begotten sonne c. 4. A fellow cause working voluntarily and with election and obeying the father was the sonne of God himselfe who as Paule saith Phil. 2.7 Made himselfe base taking on him the forme of a seruant became obedient to the father euen vnto the death of the crosse For hee deliuered himselfe into the hands of his enemies voluntarily and readily according to the prophecie Esai 53.7 He was offered because he would and Heb. 10.4 out of the Psalm 40.7.8.9 Because it was impossible by the bloud of Buls and Goats to take away sins therefore Christ entring namely into the world said Sacrifice and oblation thou wouldest not haue burnt sacrifices for sins thou wast not pleased with then I said Lord I come in the beginning of the book it is written of me that I may doe thy will O my Lord. Sathan also is a chiefe cause of Christs death because with an ancient hatred he persecuted the seed of the woman and when hee could do no more hee bit his heele as it was foretold Gen. 3.15 All men are causes of Christs death and to them it must be imputed because of the guilt and the sinne wherein euery one is entangled The helping or instrumentall causes of Christs death were Iudas and the high Priests who counted to Iudas the 30. siluer pieces a Mat. 26.15 Annas also Caiphas Pilate and the people which cryed Away with him away with him b Ioh 18.15 And the Roman souldiers who were his executioners which instruments notwithstanding God so vsed as he finished by them a worke most holy to wit the redemption of mankind but the cursed instruments for none but the most vile and wicked could endure to betray condemne and murder an innocent he did punish with most iust punishments seing they sinned not by constraint but of their owne accord and most of them against their owne conscience What is the subiect oft this passion The Lord himselfe the verie sonne of God being made man But whether was the passion a suffering of his whole person or of one of his natures onely The passion was of the person because that person which suffered was God and man but he suffered not in his diuine nature for it cannot be that an immutable thing should suffer an immortall thing die but in mans nature which hee tooke vpon him and which was subiect to suffering Therefore Paule in respect of the person saith Act. 20.28 That God purchased to himselfe the Church by his bloud And in respect of the humane nature 1. Pet. 4.1 the Apostle affirmeth that Christ suffered in the flesh And in the Epistle to the Hebrewes 2.14 the author saith That the sonne of God was made partaker of flesh and bloud that by death hee might destroy him who had the power of death Therefore although the passion and death of Christ be properly of the flesh according to nature yet according to the person it belongeth to the word because it is one and the same person both of the flesh and the word What was the formall cause The suffering both of the bodie soule both which sufferings are described by the Euangelists in certaine degrees and parts What was the suffering of his soule The inward torment of the soule which Christ felt especially after the administration of the Supper and that ariseth by certaine degrees 1. For first in the garden hee feeling the anger of God kindled against our sins out of his great trouble of minde cryeth Mat. 26.38 My soule is verie heauie euen vnto the death and Father if it be possible remoue from mee this cup by which cup according to the Hebrew phrase he vnderstandeth the anger of God and the punishment for our sinnes yet notwithstanding he addeth a condition Not as I will but as thou vvilt Mark 14.26 Whereby he signifieth not an opposition but a diuersitie of wils which is not of it selfe faultie especially where the wil of mā is subiected to Gods will so a man is ought to be sorie at his friends death yet doth he willingly yeeld to the purpose of God 2. This torment was so increased that hee sweateth drops of bloud through the grieuousnesse thereof Luk. 22.44 At last vpon the Crosse as though he were oppressed by these griefes and forsaken of god he cryeth out My God my God why hast thou forsaken me Ma. 27.46 not as though God were separated frō the humane nature but because it is as Bernard saith a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie neither any shewing of Maiestie which complaint was the complaint of one not despairing or distrusting for he calleth God his God but of one wrestling with a most grieuous temptation Caluin calleth this sanctam desperationē an holy desperation For this cause Dauid prophecying of Christ Ps 18.5.6 saith thus The sorrowes of the graue haue cōpassed me about that is I haue suffered horrible griefes such if as these griefes should haue bene indured by an angel yea al the Angels they would haue bin brought to nothing altogether oppressed of thē And He. 5.7 it is thus said of him Who in the daies of his flesh did offer vp praiers supplycations with strōg crying tears vnto him that was able to saue him frō death and was also heard in that which he feared or was deliuered from his feare that is from that terrour astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God But what was the cause of such torments in Christs soule Not one but many 1. The thinking vpon the tyranny of sinne death and Sathan which made hauock of mankind 2. The meditation of that horrible infamous and cursed punishment a Gal. 3.13 which he foresawe he should suffer in his most holie bodie as also those contumelies which should be cast vpon him 3. His thinking vpon the ingratitude of the greatest part of the world 4 Especially the sense of Gods horrible wrath which hee sustained for our sins for which he tooke vpon him to make satisfaction Whereupon Iohn 1.29 Hee is called the Lamb of God which taketh away or which beareth the sins of the world What was the suffering of the bodie His outward suffering which befell to him besides those griefes which in his soule hee sustained which may bee diuided according to the subiectes or places in which he was diuersly afflicted as the garden Caiphas his house or the Cōuocation of the Priests the Pretorie or towne Hall the place without the citie where theeues were punished
remembrance Looke vpon his wounds when he hung on the tree his bloud vvhen he died the price vvherevvith he redeemed vs. Hee hath his bodie so placed on the crosse as he bovveth it to kisse thee his armes spread to embrace thee his vvhole bodie giuen vs to redeeme thee Consider hovv great things these are vveigh these things in the ballance of your heart that he may be vvholy fastened in your heart vvho for your sakes vvas vvholy fastened to the crosse Hovv is the passion of Christ applied vnto vs By the word by faith and the Sacraments for by the word he is offered as by the hand of God by faith he is receiued as by the hand of man by the Sacraments he is sealed vp vnto vs. What opinions are against the sacrifice and passion of Christ 1 The blasphemy of the Marcionites and Manichees who affirmed that Christ did not suffer truly but imaginarily and in appearance to men 2 The blasphemy of the Papists whereby they affirme that Christ is still offered daily vnto the father by priestes in the Masse and that really for the quicke and the dead contrarie to that which is said Heh 10.14 vvith one offering hath he consecrated for euer them vvhich are sanctified 3 The righteousnesse which is of works Pardons Inuocations of Saints that forged Purgatorie and whatsoever men deuise thereby to make satisfaction for sinne The foure and twentieth common Place Of the buriall of Christ VVhat is buriall or burying IT is a proceeding of death and so also a confirmation of death for not liuing but dead men vse to be buried The Latine word Sepultura Buriall is deriued a sepeliendo or a sepiendo because the corps is enclosed and fensed with earth stone or some other matter and is laid vp in the graue or tombe But Funerare or Pollincere is to make readie the bodie for buriall by washing anointing and the like complements a Gen. 50.26 Math. 26.20 Mat. 27.60 1 Cor. 15 4 Wherupon Pollinctores were a seuerall sort of men from Libintiarii But what was the buriall of Christ It is a part of Christs abasing whereby after death his bodie being seuered from the soule was laid in a Sepulchre according to the fashion of the Iewes b yet so as this was a preparatiue and enterance to the glorie of his resurrection VVhat is the chiefe cause thereof God who not onely hath engrauen in the minds of men the custome and manner of burying according to that Gen. 3.19 Earth thou art and to dust thou shalt returne as the auncient examples of the Saints who were buried doe testifie c Gen. 23.4 15. 49.29 50 13. 2 King 13 3 Tob. 4 3 and the depriuation of buriall which is reckoned amonst the signes of Gods wrath d Psal 79.3 2 King 6.35 Ierem 14.16 22 19. but did also specially ordaine all things which were done about Christs buriall VVho were the ministers and meanes of this burial Noble and rich men who were of the degree of Senators Ioseph of Arimathea which some thinke to be the same with Ramathaim e 1. Sam. 1.1 and Nicodemus who were the Disciples of the Lord but in srcret through the feare of the Iewes f Ioh 3 2 19 38 and who as gratefull Disciples performed to their well deseruing maister the honour of buriall when as there appeared no danger or but very little whom whilest he liued he durst not confesse For when the open and professed Disciples of Christ were dispersed and hid themselues for feare they then stirred vp confirmed by God tooke the bodie of Iesus being giuen them by Pilate that it should not fall into the hands of the rascall executioners who were wont to cast the bodies of theeues into stinking pits whereby it appeareth how great the power of Christs death was who made these men so coragious as they feared not to attempt an enterprise most base and daungerous namely to take downe from the crosse a man condemned by the authoritie of the whole councill and the President and by this their deed to accuse their iudgement of iniustice and impietie whereby also they incurred extreame danger for his sake and in the extremest ignominy which Christ suffered what time he was hanged betwixt two theeues they professed themselues his Disciples how much more doth it now become vs so to doe when he raigneth in glorie What was the manner of his buriall Ioseph as it is recorded Mat. 27.58 went with a bold courage to aske Pilate the bodie of Iesus of whom he obtained it after he had vnderstood certainly by the centurion that hee was dead Mark 15.44 so God vseth to blesse those who earnestly and vprightly go about his busines which pertainineth to the publike weale and benefit Nicodemus in the meane while prepared a mixture of myrrhe and aloes which things do preserue bodies from putrefaction to the weight of an hundred pounds Ioh. 19.39 And so they both come and openly with their owne handes take the naked bodie of Christ from the Crosse and wrapped it in cleane linnens with those pretious odours after the maner which the Iewes vsed with their Nobles in hope of the resurrection and also hereby to signifie that Christ would rest in a pure minde well seasoned and spiced with sweet smelling vertues Yet it was annointed because they could not do it by reason of the shortnes of time For the Sabath was at hand on which day it was not lawfull to do any worke and the women a Ioh 20.1 Mark 16 when the Sabbath was ended came to the Sepulchre to annoint Iesus but he was now risen againe Yet those spices were which thing belongeth to God types of that quickening odour which ariseth from Christs death And God would by this glorious buriall declare the innocencie of Christ and abolish for the most part the ignominie of the crosse according as Esaias had foretold and his sepulcher shall be glorious cap. 11.10 VVhat are the subiectes and adiuncts of Christes buriall The place the time the shutting vp and keeping of the Sepulchre Where vvas the Lord buried 1 In a garden planted with herbs and trees next vnto the place where he was crucified in which place Ioseph had his Sepulcher that in the verie place of his delights he might be admonished of death by the beholding of the monument 1 Because the first Adam died spiritually in a garden 2 Because as Cyril saith there is prepared for vs a returne into Paradise by the death of Christ 3 To shew the plentiful fruit which should grow to all that beleeue from his death and buriall 4 Because from the crosse there is a passage to Paradise Againe he is buried in a Sepulchre 1. Hevven out of a rocke least the aduersaries should cauill that the Lordes bodie was stolne by his Disciples through some vaults vnder the ground 2 In a new one that we might know how that the condition of death is chaunged
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
female sexe 3. To the two Disciples Cleophas and his fellowe as they were going to Emaus c Luk 24.13 31. of whome when hee was not discerned at the first because their eyes were held from discerning him hee was afterwards knowne of them in the breaking of bread their eyes beeing then opened and againe hee vanished from them not in respect of himselfe absolutelie but in respect of his Disciples and therefore it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them that is hee ceased to bee seene of them who notwithstanding in himselfe was visible Which came to passe either because of his sodaine departure from them or because their sight was againe dimmed that they could not see him 4. To Simon Peter alone Luk. 24.34 d 1. Cor 15 d 1 Cor. 15.5 5. To the Apostles the eleuen as Marke hath it e Mark 16.14 or as Paule the 12. f 1. Cor. 15.5 they being so called because of the cōmon title of their society fraternity being gathered together all saue Thomas at Ierusalem Vnto whome he entring Iohn 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates being shut not through the gates being shut but after the gates were shut and no man opened to him seeing the wall or gates by the almightie power of God might in one moment make entrance to his bodie which pierced them in a moment and the creature shall giue place to the Creator he stood in the middest of them and when they doubted whether it were hee hee gaue himselfe to bee seene and handled of them And proued his bodie to bee a true bodie and tooke away all suspition of spirituall entrance penetration of dimensions incircumscription inuisibilitie illocability and lastly of the appearing of a Ghost g Mark 16 14. Luk. 24 26 Iohn 20 19 seq What appearances made hee in the daies following Sixe 1. On the eight day after the resurrection he appeared to his Disciple Thomas being present when he entred againe to them the gates being shut h Iohn 20 26. 2. At the sea of Tyberias he appeared to seauen of his Disciples who were fishermen a Iohn 21.1.2.3 3. To eleuen Disciples at once in a certaine mountaine of Galilie as he had appointed with them b Math 28 16 4. To more then 500. brethren at once c 1 cor 15.6 5. To Iames by himselfe d Ibid v 7 concerning whom the testimonie of Paule is sufficient for vs. 6. On the verie day of his ascention hee appeared to the Apostles on mount Oliuet when he was taken vp into heauen out of their sight e Luk 24.50 Act. 1 6 12 Why doe not the Euangelists and Paule 1. Cor. 15.5 keepe a like order in rehearsing his appearances but some haue not some some other appearances That not so much the order of the appearances which might bee also greater as the trueth of his resurrection in which our saluation standeth might bee regarded and that varietie might euidently proue that the Euangelists did not agree and deuise amongst themselues to write those Histories but that they might shew that the Lord rose againe truely But why appeared he not to all or at least to the chiefe Priests and Elders of the people 1. Because as the kingdome of Christ is not of this world a Io. 18.36 so neither doth it depend of mans patronage 2. As with God there is a time of mercie so also there is a time of iudgement 3. Because the resurrection of Christ was foretold by the Prophets publickly preached by the Apostles proclaimed to all nations and confirmed enough and more then enough by testimonies which followed the ascension as First by the visible giuing of the holy Ghost in the day of Pentecost 2. By the gift of tongues 3. By the admirable audacitie and confidence which appeared in the Apostles 4. By the efficacie of the Gospell in conuerting very many 5. By the miracles done by the Apostles by inuocation of Christ f Act. 2.2.43 3.6 4 13.31.33 6. By the appearance of the Lord himselfe vnto Stephen when he was stoned g Act. 7 55 and to Paule when he went to Damascus h Ac◠9.3 1 Cor 15.8 17. By the preseruation of the Church according to Christs promises Mat. 16.18 The gates of hell shall not preuaile against it 8. By Baptisme and the Supper of the Lordi. 9. Lastly by the feeling of Christ dwelling in the hearts of the godly and by the earnest of the spirit 4. Because the condition of Christs kingdome which is of grace is this that it is not manifest to bodily eyes but to the eies of the minde and faith according to that Iohn 20.29 Blessed are they who haue not seene and beleeue 1 Rom 6 4 How differ the Resurrection of Christ and of other dead men 1. In the efficient cause for Christ rose againe by his owne power that which no man besides himselfe could euer do 2. In the end for others who haue beene raised vp haue risen againe subiect to the miseryes of this life and being to die againe But Christ first swallowing vp mortalitie and laying away at once all the infirmities of mans life rose againe vnto immortality a Rom. 6. ◠3. By the effectes What manner one was Christ when he rose againe Wholy glorious 1. In respect of the Diuinitie for whereas before it was hid in Christ now it was fully manifested and reuealed 2. In respect of his humanitie because all infirmities and accidentall properties with which Christ was borne as also all aduersities and miseries and all necessities of hauing meate drinke sleepe c. being laid away it was fully and to the highest degree of perfection adorned with new qualities but such as were created aboue besides the common order of nature as in the soule wisdome ioyfulnes c. In the bodie incorruptibilitie subtilitie nimblenesse brightnesse and shining through the power of the Godhead dwelling in it by which also it was exalted farre aboue all creatures b Psal 45.7.8 But the essentiall properties of it being still kept so that his body being now in glorie is still according to the ordinarie dispensation of nature to be seene and felt composed of instrumentall parts finite and conteined in place as Christ himselfe after his resurrection teacheth See ye my hands and my feete for it is euen I my selfe For a Spirit hath no flesh and bone as yee see me haue Luk. 24.39 For whome did Christ rise againe Onely for and to the elect for the vngodly shal rise againe not because of Christs resurrection but by the iust iudgement of God they shall rise againe vnto eternall damnation and by the force of that sanction and decreee which was added to the commaundement giuen to Adam Gen. 2.17 In what day thou shalt eate of the tree of the knowledge of good and euill thou shalt die the death namely as well the first as
in the word and sacraments or faith is the organ instrumēt or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits and is vnited vnto Christ and liueth in him The Apostle Heb. 11.1 describing faith saith thus Faith is the substance of things which are hoped for the euidence of things that are not seen And Paul Ro. 4.20.21 painting out faith as in a map bringeth in the example of Abraham the father of the faithfull and saith Hee doubted not of the promise of God through vnbeleef but was strengthened in the faith gaue glory to god being fully assured that hee which had promised was also able to doe it Is that discription of faith Heb. 11.1 differing from the rest No forasmuch as therein there is exact mention made both of the forme of faith which is declared in the words Substance and Euidence also of the obiects namely things hoped for and things not seene For by the word Substance hee meaneth not a person as in the article of the Trinitie a Heb. 1.3 but the ground and as it were the prop whereupon a godly minde must stay and relie it selfe to signifie that faith is a certain sure safe possession of those things which are promised vnto vs by God As Psal 39.8 My Hypostasis or substance that is to say My hope is euen in thee And Heb. 3.14 We are made partakers of Christ if we keepe sure vnto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning wherewith wee are vpholden or vnderpropped Some translate the word Hypostasis existence or subsistēce because faith in some respect causeth things to haue a beeing as if they were which in trueth are not that is to say it setteth things before vs as if they were present which onely are in expectation Budaeus translateth it Strength or Courage In which signification it is vsed 2. Corinth 9.4 Least wee should bee ashamed 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. In this constant boasting Cha. 11.17 By a word deriued from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sustaine to except not to giue placc to violence Hereupon it is that a souldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bolde and hardie and turneth not his backe to his enemie but goeth to meete him and resists him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnes whereby a man standeth stoutly to it and without stirring his foote receiueth his aduersarie that inuadeth him And surely this notable signification doth well agree with faith For in the act of beleeuing wee haue neede of strength and patience we must resist the flesh we must conquer reason we must withstand our owne conscience sinne the wrath of God and all other things whereby the consent of faith is hindered and oppugned Wee had neede to be armed with such a strong shield that wee may receiue and quench all the fyrie darts of the diuell Ephe. 6.16 and ouercome the world 1. Iohn 5.4 As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Euidence it is not a refutation or a reproofe but an argument demonstration that is an assurance wherby the minde being conuinced by diuine testimonies doth most stedfastly embrace the diuine promises But by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not seene is vnderstood the Gospel those things which are offered in the Gospel namely fellowship with Christ forgiuenesse of sins iustification Resurrection and life eternall For these are the things we hope for and which doe not appeare and of themselues are not conformable vnto our reason and so are they the misteries of saluation in themselues and in their owne nature inuisible But those things which we see with our minde and in hope we do behold them in the word of God and doe accompt them as if they were done accomplished and present before vs. How many sorts of Faith are there Not many sorts but only one faith Ephe. 4.5 One Lord one Faith one Baptisme Now faith is one not in respect of the subiects for after that sort there are as many faiths that is to say giftes of faith as there are beleeuers but faith is and alwaies hath been one in Specie that is in respect of the thing beleeued and of the obiect whereupon it rests And this is the only obiect of faith namely the grace and mercie purposed and ordained for all beleeuers in Christ from the beginning of the world What is the efficient cause of Faith God himsefe working freely and giuing faith to whome hee will euen of his owne free good will Iohn 6.29 This is the worke of God that yee beleeue in him whom he hath sent Act. 16.14 God opened the heart of Lydia so that shee attended vnto the things which Paule spake Rom. 12.3 God hath dealt to euerie man the measure of faith Phil. 1.29 It is freely giuen vnto you for Christs cause not onely to beleeue in him but also to suffer for his sake The causes together with God the father are the son and the holy Ghost for as it is said in another place The workes of the Trinitie without are diuided Luk. 24.32 Christ opened the minde of his disciples that they might vnderstand the Scriptures And Heb. 12.2 Looking vnto Iesus the author and finisher of our faith 2. Cor. 4 13. We haue the spirit of faith that is to say we haue faith by the inspiration and gift of the same holy spirit The workmen together with God are the ministers of the worde 1. Cor. 3.5 Who is Apollo and vvho is Paule but the Ministers by vvhome that is by vvhose preaching ye beleeued The instrumentall cause of faith is the hearing of the word of God by the which word the holy Ghost vttereth his power Ro. 10.17 Faith is by hearing hearing by the word of God Esa 57.19 And Act. 10.44 VVhile Peter spake these vvords the holy Ghost fell on alll them which heard the vvord Furthermore another instrumentall cause is the beholding and vse of the Sacraments And to this end God ordained a ministerie in his Church yet so as no force is to be attributed either to the Ministers that speake or vnto the words themselues or to the Sacraments forasmuch as they haue no other effect but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God but the force and power of them a Mark 16 20 1 Cor 12 6 commeth onely from God and there is but one and the same installer of man into life eternall who was the Creator of him vnto this life temporall 1. Cor. 3.7 Neither hee that planteth is any thing neither he that watereth but God vvhich giueth the increase And Cha. 15.19 I haue laboured more then they all yet not I but the grace of God which is with mee or which vvas present vvith mee And so the voice of
Ghost such is the excellency of the Gospell 3 Of those things which are reported as spoken by God some are so indeed but some other are fained like vnto them by those that doe foolishly vnderstand the Scripture When therefore God doth directly affirme a thing we must simply beleeue him but when men speake we must not without all iudgement and enquirie beleeue euery thing bur rather trie all things and examin them according to the analogy of faith Rom. 12.6 and keepe that which is good now good and true are all one 1. Thes 5.21 What is the subiect of faith wherein it is The soule of a man and that both in the minde a knowledge or vnderstanding a luk 24.45 Ephes 4.23 and a iudgement and consent resting in the word and promise of God and likewise also in the will and heart an apprehension or embracing of the same Act. 16.14 The Lord opened the heart of Lydia that she should attend the things which Paule spake and Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is the subiect of faith to whom faith is giuen Not all for all men doe not heare the Gospell b act 17.30 neither doe all that heare it receiue it with a pure heart as it is in the parable of the sower Math. 13.3 Neither doe all obey the Gospell c Rom. 10.17 for the Prophet Esay 53.1 saith who hath beleeued our report Faith therfore belongeth not to all but onely to the elect d 2. Thes 3 2 Iohn 8.47 He that is of God heareth Gods word you therefore heare not because you are not of God and Act. 13.48 As manie as vvere ordained to eternall life beleeued 2. Tim. 1.1 Paule an Apostle of Iesus Christ according to the faith of the elect of God From whence wee gather that faith is vnto vs an vndoubted argument of our election And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ as those Temporizers Luc. 8.13 Simon Magus Act. 8.13 yea are endued with a temporarie taste of hauenly gifts e Heb. 6.4 yet they haue not a liuely and sauing faith in as much as they haue not the spirit of adoptiō bestowed vpon them that so they might with open mouth and a full confidence crie Abba Father Gal. 4.6 But they haue onely an hypocriticall and temporarie faith Haue infants actuall faith No indeed not that fayth which commeth by hearing seeing to them the Gospell is not preached For it is playne that those little ones which beleeue Math. 18.6 Are so described by Christ not in respect of their age but of their small vnderstanding forasmuch as hee disputeth of them who may be offended in word or in deed which thing cannot befall vnto infants being as yet of no vnderstanding Although it must not be denied that they are gouerned by a certaine peculier prouidence of God and that there is a certaine seede of faith infused into the infants elected Is there one faith without forme and another formed So certaine schoolemen will haue it who call faith without forme such an assent whereby euerie man euen he that despiseth God doth receiue that which is deliuered out of the Scripture without any godly affection of the heart And they call faith formed when to that assent there is added a godly affection of the heart namely Charitie but this is but foolish For faith rather belongeth to the heart then to the braine Rom. 10.10 With the hart a man beleeueth vnto righteousnesse 2 Seeing faith proceedeth from the spirit of adoption it embraceth Christ not onely vnto righteousnesse but to sanctification also and a fountaine of liuing waters a Iohn 4 14 3 Charitie or the affection of Godlinesse doth no lesse accompanie faith then the light doth accompanie the Sunne And as Gregorie saith Looke how much wee beleeue so much we loue And therefore faith is not without forme neyther can be any way seuered from Godly affection vnlesse it be hypocriticall which is not to be called faith vnlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by aequiuocation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abusion but rather a shadow and likenesse of faith But seeing it is said Gal. 5.6 Faith working by Charitie is not Charitie the forms of faith No more then the bodie is the forme of the soule in that the soule worketh by the bodie And this is but fondly spoken inasmuch as one qualitie is not the forme of another qualitie And if it were yet Charitie doth not forme faith but on the contrarie fayth formeth Charitie for that Charitie is an effect of fayth For Charitie fetcheth his ofspring from faith and not on the contrarie faith from charitie 1. Tim. 1 5. Charitie out of a pure heart a good conscience and faith vnfained Now the cause is not said to be formed by the effect And therfore by that speech true liuely faith is distinguished from a dead counterfeit and barren faith by the marke and effect thereof namely that it is an effectuall working and fruitfull faith which bringeth forth good workes And faith Iames. 2.22 is not called perfect whereunto nothing is wanting for as long as Abraham liued he caried about him flesh and therfore stood in need of that prayer Lord increase my faith but it is said to be perfected by works as the first act is said by the Philosophers to be perfected by the second act namely because by working it doth shew and manifest it selfe which before it began to worke lay hid as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit For inasmuch as by the effectes we iudge of the cause therefore by the proportion of the effects the force of the cause doth seeme after a sort to be increased or diminished VVhat is the forme of iustifying faith Trust in the mercie of God through Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firme confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion of the grace of God the father towards vs whereby any man doth as it were with a full course striue toward the marke VVhich be the adiuncts or properties of faith 1 That it be certaine and without doubting 2 That it be continuall and neuer faile 3 That it be liuely effectuall and working How prooue you that certainty belongeth vnto faith 1 Iohn 3.2 The faithfull know themselues to be the sonnes of God but being rather confirmed in the perswasion of the truth of God by the holy Ghost then taught by any demonstration of reason 2 By the consideration of the truth of the promises and power of God For Psal 18.31 The word of the Lord is a tried shield to all that trust in him And Rom. 4.20 Abraham did not doubt of the promise of God through vnbeleefe but was strengthned in the faith and gaue glorie to God being fully assured that he which had promised was also able to doe it 3
Repentance The most proper signification of all which answereth to the true exposition of the Hebrew word and is more rightly called Resipiscentia aftervvit then poenitentia forethinking What manner of thing is it It is a true conuersion of our life vnto God proceeding from a sincere and serious feare of God whereby the sinner leauing the foolishnesse of sinning returneth to himselfe or rather to GOD and changeth the former opinion of his minde for the better VVhat call you conuersion or turning to God The transformation or renewing of the soule it selfe not touching the essence as Illyricus dreamed but concerning the qualities inherent in the same whereby putting off the oldnesse thereof it bringeth forth fruites of workes answerable to the renewing of it which they call regeneration or spirituall renouation wherby the image of God being defiled in vs by sinne and wanting nothing but the vtter blotting out is againe reformed and fashioned anew in vs. Eph. 4 2◠Bee ye renewed in the spirit of your minds and put yee on the nevv man vvhich after God is made that is after the example image of God created in righteousnesse and true holines Col. 3.9.10 Put yee of the old man vvith his vvorks and put on the new man vvhich is renevved in the knovvledge of God after the image of him that created him Also the Scripture calleth it the circumcision of the heart Ier. 4.4 Breake vp your fallovv ground and sovv not among the thornes And Be circumcised to the Lord and take avvay the foreskinnes of your hearts And Eze. 18.30.31 Bee conuerted and repent of all your iniquities and make you a nevve heart and a nevv spirit VVhat is the efficient cause of Repentance It is God himselfe Lament 5.21 Turne thou vs O Lord and vve shall bee turned and shall bee saued Ier. 31.18 Turne mee O Lord and I shall bee turned for after I conuerted I repented Eze. 36.26 I vvill giue you a nevv heart and I vvill put a nevve spirit vvithin you Act. 11.18 The Church praiseth the goodnesse of God because hee had giuen repentance to the Gentiles vnto saluation And Paule 2. Timoth. 2.25.26 commaunding the Ministers to bee patient towarde vnbeleeuers saith If at any time GOD vvill giue them repentance vvhereby they may come to amendment of life out of the snare of the diuell And Ephe. 2.10 wee are saide in respect of Regeneration The vvorkmanshippe of God created vnto good vvorkes vvhich hee hath prepared that vve should vvalke therein For hee treateth heere of grace and not of nature against Pelagius and against the Semipelagians who faine that nature onely weakned is helped by grace 2. The Holy Ghost who affecteth and moueth the hearts a Act. 15.18 Whereupon also hee is called the spirit of regeneration and sanctification Tit. 3.5 Not by the vvorkes of righteousnesse which vvee had done but according to his mercie hee saued vs by the vvashing of the nevv birth and the renevving of the holie Ghost that is which the Holy Ghost bestoweth and effecteth 3. The administring or fellow working causes are the ministers of the word Act. 26.17 I send thee saith Christ to Paule to the Gentiles that thou maist open their eies that they may turne from darknesse to light And. 1. Cor. 4.15 in Christ Iesus I haue begotten you through the Gospell 4. The instruments are the Word and Sacraments Ier. 23.29 Is not my vvord euen like a fire saith the Lord and like an hammer that breaketh the stone Is Repentance the effect of the preaching of the Lawe or of the Gospell Wee must distinguish betweene the accusation of sinne and the preaching of repentance for the former appertaineth vnto the Lawe and maketh a preparation for the latter and the latter is proper to the Gospell for remission of sins But vvhich is the Antecedent invvard immediate and nearest cause of repentance It is the feare of God through the meditation of Gods iudgement to come before which we must all appeare Act. 17.30 God admonisheth all men euerie vvhere to repent because hee hath appointed a day in vvhich hee vvill iudge the vvorld in righteousnesse 2. Also by the punishments alreadie inflicted or present wherby sinners are admonished that worser punishments doe hang ouer their heads vnles they repent betimes as it is said 1. Cor. 11.32 When we are iudged wee are chastised of the Lord because we should not be condemned with the world And Luk. 3.9 The axe is now laid to the roote of the trees Euery tree therefore that bringeth not forth good fruite is cut downe and cast into the fire 3. But chiefely the feeling and consideration of the goodnesse of God doth stirre vp in vs that sorrow which the Apostle calleth sorrow according to God or godly sorrow 2. Cor. 7.10 Which sorow breedeth repentance vnto saluation whereby we abhorre not onely the punishment but euen the sinne it selfe wherby we vnderstand that we displease God A notable example whereof are the teares of Dauid euery where set downe in the Psalmes VVhich are the principall causes of repentance i. what things ought to prouoke vs to the hastening of our repentance 1. Their certaintie of our life we must therefore watch pray because wee know neither that hower nor that day least wee bee sodainely ouerwhelmed with Gods iust iudgement Matth. 25.13 2. By the dangerous delaying of repentance there is gathered together a storehouse or heape of our manifold sinnes and of the wrath of God and of punishments Rom. 2 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God 3. The offence of the Angels for as they reioyce at the repentance of sinners Luc. 15.7.10 So without doubt they are grieued for their impenitencie 4. The dangerous alienation from God and finally induration for the longer repentance is deferred the more difficult it becommeth Pro. 22.6 A young man walking according to his way euen when he is old will not depart from it And late repentance is seldom true repentance 5. An euill conscience then which nothing is more grieuous nothing more miserable 6. The stumbling block wee lay befoe others and the guilt of their sin Hence is that commination of Christ Luk 17.1 Wee be to the man by whome offence commeth 7. The depriuation of the ioyes of the holy Ghost and of spirituall comforts 8. The delights of Sathan For the sinnes of men as one of the auncient writers hath saide are the delicates or dainties of the Diuell 9. The thinking of the tragical examples vpon the impenitent as the Angels that fell the Sodomites the Egyptians the Iewes the Churches of the East and other impenitent sinners How many parts are there of repentance or regeneration The Apostle 2 Cor. 7.11 reckoneth seauen 1. Care namely of amendment 2. Defence or excuse or clearing our selues frō other mens guilt 3. Indignation of the sinner namely against
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
neglect and contempt of both tables yea and of the lawgiuer himselfe because there is but one and the same lawgiuer of all the precepts and the bodie of the law is entire and vnseperable 5 The person is not accepted and taken into Gods fauour for the workes sake but on the contrarie the works doe then please god when the person hath firste found grace and fauour in Gods sight And for this cause it is that it is written Gen. 4.4 that god had respect vnto Abell and his sacrifice And Hebrevv 11.4 By faith Abell offered vnto God a greater Sacrifice then Cain 6 Saint Paul 2. Cor. 5.18 testifieth that the preaching of free reconciliation with god is perpetuall in the Church so that the faithfull to the end of this life haue no other righteousnesse then that which is there described VVhy then doth Saint Iames Chap. 2 verse 21. say that Abraham vvas Iustified by vvorkes Because he speaketh not there of the cause but of the effect whereby iustification may be discerned For when Abraham had offered Isack his sonne vpon the alter he was Iustified through workes saith he that is he was found to be iustified euen before that time by faith that by his works as testimonies of his iustification And so a man is iustified by workes that is by the holinesse of his life he is approued to be such a person as is iustified by the obediēce of Christ which holinesse doth follow iustificatiō as an effect therfore is also a testimonie witnesse of the same After this sort also god is said at the latter day that he wil iustifie his elect by their workes For whereas there are two beginnings of things one of existence the other of knowledge Faith as the beginning of Existence causeth vs to bee iust and workes as the beginning of knovvledge make vs to be knowne to bee iust And therefore the Lord at the last day will propound the beginning of knowledge of the righteousnesse by faith which shall appeare in the eyes of all creatures Mat. 25.34 Come yee blessed of my father c. For I was an hungred and yee gaue mee meat c. VVhat vvas the state of the Question concerning Iustification in Saint Paules time or vvhereof was the controuersie in old time Of the efficient and meritorious cause of Iustification namely whether it were the satisfaction of Christ apprehended by faith or else our workes And the reliques of that controuersie remaine yet in poperie For although the subtiller sort of Papists doe ascribe the beginning of iustification that is the first iustification as they call it onely to the merit of Christ yet the progresse and proceeding in iustification which they call the second iustification that they attribute to the merit of workes But now by the subtiltie of the diuill the whole nature of iustification is called into question For indeede in the Apostles time the question was not whether iustification were a naturall motion as it were from inherent vnrighteousnesse to inheren◠righteousnesse or whether iustifycation were seated in the sentence of the Iudge pronounced which is the question at this day but the state of the question thē was whether iustifycation placed in the sentence of the iudge pronounced vpon the guiltie person were in regard of workes or by reason of Christ By vvhat arguments or reasons doth the Apostle Paule take avvay from workes the cause of Iustification 1. Because wee are all sinners and from an impure nature it cannot be that there should proceede pure and perfect obedience toward God to whom nothing is acceptable vnlesse it be euery way sound absolute not spotted or stained with any corruption which neuer yet could nor euer shal be found in any man 2. Because the Scripture pronounceth that there is no man righteous by the works of the Law no not one And this sentence remaineth euer firme and stedfast Cursed is euerie one that abideth not in all things that are vvritten in the booke of the Law to doe them Gal. 3.10 But there is no man no not the holiest man that euer was that could satisfie the whole law of God as appeareth by the complaint of the Apostle Paule Rom. 7. 3. Because if righteousnesse be by the Law then Christ dyed in vaine Gal. 2.21 and. 5.2 4. Because God will haue no man to glorie in himselfe Least anie man should boast Eph. 2.8.9 Rom. 3.26.27 5. Because by the Law came the knowledge of sinne and the Law causeth wrath that is to say it denounceth death and Iudgement against them that doe not performe perfect obedience in their works and actions a Rom. 4.15 6. Bec use the law was giuen after the promise of iustification and life eternall b Gal. 3.17 7. Because the inheritance or life euerlasting is of free gift and not of merit c Ro. 6 23 Gal. 3.18 Eph. 2 8 8. Because all our sufferings are not worthy of the glorie which shal be reuealed shewed vnto vs therfore our actions are not worthy of it Rom. 8.18 And 2. Cor. 4.20 Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie By what arguments doth the Apostle confirme the righousnesse of faith 1. Because it alone hath the witnesse of the Law Prophets d Ro. 3 21 Gen 3.15 22 28 the end of the Law was Christ Ro. 10.4 Circumcision was the Seale of the righteousnes of Faith Ro 4.11 The Sacrifices Ceremonies did prefigure Christ the righteousnesse which is by faith Haba 2.4 The iust shall liue by his Faith Psa 32.1 Blessed are they vvhose iniquities are forgiuen And on the contrarie Psal 132.2 In thy sight shall no flesh be iustified namely by the obedience of the Law Act. 10.43 To Christ giue all the Prophets vvitnesse that through his name all that beleeue in him shall receiue remission of sinnes 2. From the comparison of like and equall things because Abraham the father of the faithfull in the example and excellencie of faith was iustified by faith e Gen 15 6. Ro. 4.13 14. and not by the Law Now God is alwaies like himself and the case is alwaies alike of the beleeuing father and the beleeuing children 3. Because saluation is not promised vnto him that fulfilleth the Law for that were a vaine promise and so our saluation alwaies doubtfull and vncertaine because no man doth fulfill the law and wee our selues should be also vncertaine whether wee had sufficient good workes for the attaining of this righteousnesse but it is promised to the beleeuer Therefore the inheritance is by faith that it might come by grace and the promise might be sure as relying wholy vpon mercie for that which proceedeth from the grace and fauour of God through Christ is firme and stedfast but so is not that which proceedeth from vs and from our workes Rom. 4.16 4. By an argument of the like
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
the holie ghost which is called the Spirit of Christ nor the flesh that is whatsoeuer reliques of corruption remaines in vs or the new and the old mā haue indeed either their distinct seates in our soule or seuerall operations but are mingled together one with another in all those faculties neither yet doe these qualities so contrarie one to another so well agree together that with mutuall consent they should produce a mixt work but doe so wrastle together in one and the selfe same work striuing one against another that one penetrating the other then proceedeth a mixt action from them both from theire mutual not consēt but conflict which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh The instrumentall cause is faith not by her owne vertue efficacie or operation but so farre forth as shee doth as an instrument apprehend that her obiect to which shee is caried namely Christ in respect of whom alone the holy Ghost doth renue vs creating in vs both the will and the deed and therefore whereas faith is termed the mother or the fountaine of good works by a Metonymie that is attributed to the instrumentall cause which doth properly belong to the principal efficient cause as Rom. 1.16 The Gospell that is the preaching of the doctrine of the Gospell is called The power of God to saluation that is spoken both because of the vnseparable coniunction common dependance of faith and good works For without faith it is impossible to please God Hebr. 11.6 And VVhatsoeuer is not done of faith is sinne Rom 14.23 Therefore Hebr. 11.4 and so forward all the worthie acts in th Olde Testament are ascribed to faith By faith Abell c. VVhat is the matter of good workes The things themselues where about such works are conuersant and which the moral law of God doth intreat of and prescribeth VVhatsoeuer things are true honest iust pure to be loued of good report if there be any vertue If there be any praise thinke of such things Phil. 4.8 VVhat is the forme of good workes As the essence and forme of sin and an euill work is Anomie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swaruing from the law so conformitie of our actions vnto the commaundement of God is the forme of a good worke And therefore not the traditions or commaundements of the Church but the word of God wherunto to add any thing or to detract is an horrible sinne is the onely square and rule of good workes a psa 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works in the sight of God which are grounded on the bare will of man Math. 15.9 In vaine doe they worship mee with the doctrines of men And Ezech. 20.18 VValke ye not in the precepts of your fathers but in my precepts walke ye Whether is it sufficient that some worke should be good and agreeable to the law of God if that it be done according to the law of God in outward shew No but 1. There is also required the inward synceritie of the minde which proceedeth from faith whereby the heart is purified a Act. 15.9 2 That we be certainely perswaded in our mindes out of his word that that which we doe pleaseth God For Rom. 14.23 whatsoeuer is done without faith that is whatsoeuer we take in hand with a doubting conscience whether it please God and therefore whether it be commaunded of God or not it is a sinn 3 It is required that we haue respect vnto god and to his glorie alone as the cheefe end of a good worke For the pharisaicall Hypocrite giueth almes the publican not iustified geueth also but his is abominable in the sight of God because he desires to be seene of men b mat 6.1 But this mans almes is a good worke not onely because it is commaunded but also because it is done with sinceritye of the heart and in faith to the glorie of God And therfore vertues are to be discerned from vices not so much by the skill mouing them as by the ends VVhat then are good workes Such as are done in true faith according to the law of god are referred to his glory alone c Tim 1.5 Deut. 4.2 1. Cor. 10.31 Colos 3.17 VVho are they that doe good workes Onely the Regenerate For whereas the law of God doth especially require that fountaine of syncerity in the heart d Mat. 3.33 and from thence the respect of Gods glory truly the worke of the vnregenerate although it appeare verie glorious yet cannot simply and properly be called by the name of a good worke because that which is good is not well done of them that is in faith to the glory of God And therefore the worke is not liuing but dead as a figge leafe a Gen. 3.7 couering onely the inward vices for an euill tree cannot bring forth good fruite Math. 7.18 and Cap 12.33 whatsoeuer is done by the impure is impure b Iob. 14 4 Tit. 1.15 yet it may be called good but in vse not in worship But a man now already regenerate to wit who hath recouered some parte of the synceritie of his heart by faith according to the measure of integrity and sinceritie of his heart which he hath recouered is fitte in part to performe good workes Are not Cornelius his workes praised before he vvas baptised and belieued in Christ Act. 10.4 He is called a deuout man and one that feard God verse 22 Therefore now before he receiued the Sacrament of Baptisme he was conuerted vnto the acknowledging of the true God neither was he vtterly without faith in the Messias Besides he is said to pray continually and his almes were accepted and his prayers are said to be heard of God But it is impossible for any man or for any mans worke to please God without faith Heb. 11.6 Therfore hee had the beginnings of faith in Christ and therefore was now iustified and regenerate although as yet hee was not instructed in the full cleere knowledge of Christ and yet knew not that he was come For which cause Peter was sent vnto him who should more fully teach him Are the good workes of the regenerate pure and perfectly good and blemished with no fault No 1 Because the Scripture speaketh to the contrarie c Esa 64.5 Ia. 3.2 2 That any worke be pure and in euery respect good it is not sufficient that that which is done be not done without the holy Ghost and without faith but also it is further required that the first beginnings of a good worke in man to wit the vnderstanding will and affections doe most fully obey the spirit of God which is granted to no mortall man Christ alone excepted But there doth euer remaine in vs and in euery facultie of our soule the new and and the old man spirit and flesh the law of the mind as it is
renued by the spirit of GOD not as it is of nature and the law of sinne and the inner man is renued daily and the flesh striueth against the spirit so long as wee carie this mortall bodie about vs as the Apostle witnesseth Rom. 7.23 I see another law in my members rebelling against the law of my minde Therefore seeing the naturall faculties of our soule which are the nearest causes of humane actions are not altogether spirituall and regenerate neyther the flesh that is the corruption of nature is not fully wiped away of them neyther is the faith perfect neyther the spirit and the flesh although distinct yet haue their seuerall seates and abode in vs or worke a sunder seuerally but mixtly It followeth that there is no work of any regenerate man though neuer so excellent which is fully pure or in euerie part thereof is pure from all defilement of the flesh and in some other part altogether vicious and is not wholy mixed with something of the flesh although comparatiuely it be to be iudged a good worke wherein the spirit resisting the flesh doth preuaile as they are euill workes wherein the flesh doth ouercome whereupon Paule saith of himselfe being regenerate I doe not the good that I would but the euill vvhich I vvould not that I doe Rom. 7.19 Hovv then are they said to be perfect a Gen. 6.9 Psal 7.9 Luk 1.6 And easie to all that be borne anevv b mat 11.30 Not because of the perfection of degrees that is the extreme rigour of the law requiring perfect fulfilling thereof in the highest degree but first for the perfection of the parties that is the integritie of obedience conformed according to all the commandements of God and not some onely 2 Because of the synceritie of the heart being void of counterfaiting and hypocrisie 3 Because of the presence of Christs spirit wherewith the regenerate are led a Rom. 8.1.2 4 Also by grace wherby they be deliuered from the curse of the law 5 Lastly because of faith vvhereby all that is borne of God ouercommeth the vvorld 1. Iohn 5.4.5 Seeing that vvhich is good onely in part cannot satisfie the lavv of God and therfore that cannot please God vvhich hath the least imperfection in it hovv then doe the good vvorks of the regenerate please God Not by reason of the worthines of the worke in it selfe or for the excellency order or condition of the man for they are altogether vnworthie in themselues to appeare in the sight of God because they are not the fulfilling of the law But 1 by meanes of the person by faith reconciled accepted and pleasing God and iust thorow Câ—rist euen as Gen. 4.4 The Lord had respect to Abell and to his sacrifice but to Cain and his sacrifice he had no regard And Hebr. 11.5 The person of Enoch pleased God and therefore his works also and because the person pleaseth GOD by faith they are imputed vnto righteousnesse that is they are esteemed as iust as it is written of the zeale of Phinebes when hee thrust thorow the fornicators b ps 106.33 2 They please God because they are brought into light into the sight of God with the couering and vaile of the merite and most perfect righteousnes of Christ applied by faith wherewith the blemishes and defects of our good works are couered 3 Because God doth mercifully approue and crowne them not as they are in themselues but as the works of his owne spirit in vs and as the testimonies of our faith 4 So farre forth as he doth consider them not as they are in themselues but as they are presented in the obedience of Christ our Mediatour in whom being most seuerely punished and in his bloud purged he beholdeth all those things which did make discord betweene vs and him 5 Our obedience being but begun doth please God as it were in the children of obedience not of themselues or their owne worthines but thorow Christ according to that 1. Pet. 2.5 Offer vp spirituall sacrifices acceptable to God thorow Christ For which cause also the regenerate are sometimes called perfect a gen 17 1 Saints and vndefiled in the way b psa 119.1 Iust without rebuke vnblameable vnreproueable c Luk. 1.6 1 Not legally but euangelically not simply and absolutely but by way of comparison or comparatiuely namely so as perfect are opposed to rude 2 By imputation because the person is accompted iust holy vnblameable perfect before God thorow Christ 3 Also inchoatiuely because the new life is begun in them 4 In affection not in action I say in affection vnto godlines not in the perfect action of godlines in the sight God vnlesse it be by imputation VVhat are the Adiuncts or the appurtenances of vvorks There be two merit and recompence or reward VVhat is merit In generall it is an accident of workes which respecteth eyther the reward of a good deed or the punishment of an euill deed Hovv manifold is merite Two fold the merit of punishment which is vsually called the guiltinesse or binding ouer to punishment and the merite of reward which retayneth the generall name of merite and it is a dutie or good turne not due profitable for him to whom it is performed and which doth respect a iust recompence or reward a Ro 47 VVhat is recompence It is the fruit which is giuen to him that worketh for his work and respecteth the desert and by another name it is called vvages and it is double eyther rewarde or punishment VVhat is the proper adiunct of wages Due or debt for wages properly is nothing else but that which is giuen of due or debt for that which is giuen is generall but it is restrained as it were by these differences Grace and debt For that which is giuen is giuen eyther of fauour and is a free gift or else it is giuen of debt and is wages properly so called but in generall wages is vsed for that which is giuen whether it be giuen of fauour or of debt And so there is a double reward or wages one is due the other is not due or freely giuen as it appeareth Rom. 4.4 To him that worketh the wages is counted not of fauour but of debt Whereby it is gathered that by the name of wages is signified in the Scriptures euen a free gift For that which is called Math. 5.46 VVages Luke 6.32 is called fauour or free gift So as the schoolemen doe vainely dreame of a mutuall relation betweene merite wages out of Math. 6.1 For that reward alone which is due of debt doth put on the merit of works but that which is not due debt or free doth not And we doe freely confesse the good works of iust men haue a most liberall remuneration or recompense both in this life and also in the life to come but by fauour not of debt What is debt It is that which a man is bound to pay and it
is double debt by order of iustice for the payment whereof a man is bound by reason of the excellencie and worthinesse of the benefit bestowed vpon him and this properlie is called debt But improperly that is called debt which is due by couenant and free promise or because it is so couenanted and agreed vpon Out of all which it followeth that that properly is a merite or a meritorious worke whereunto by reason of the excellencie therof something is due by order of iustice VVhat then are the good vvorkes of men meritorious in the sight of God If you speake of euill workes wee affirme that they are meritorious taking the name of merite properly and punishment is due vnto them taking the name of debt properly for the vvages of sinne is death Rom. 6 23. But if wee speake of good workes wee denie out of the promises that any good worke no not of the most most excellent creature doth merite at the handes of GOD because the scripture expresly teacheth it Rom. 4.4 To him that vvorketh c. And Chap. 11.6 If it be of vvorkes then not of grace a Eph. 2.8.9 2 Because Christ hath sufficiently by his owne merit deserued eternall life for vs b Mat 20.28 Ioh 16 2 1 Ti. 1.10 Heb 9 12 3 Because all our boasting must be taken away c Eph. 2 9 1 Cor 4.4 4 Because the nature and condition of a merite doth require these three things 1 That that worke whereby wee merite be free not due from vs to him to whom we doe performe that worke of ours But whatsoeuer good we doe it is onely some part of our dutie towards God which wee owe vnto him a Luk 17.9 10. c Ro. 8.12 and who hath giuen to the Lord first and it shall be restored to him againe Rom. 11.35 2 That the selfe same worke of ours and gift which is offered be profitable and commodious for him of whom wee merite but no action of ours brings any profit to God Psal 16.2 My good dooing reacheth not vnto thee Iob. 22.2 For the Lord hath no neede of any thing of ours Psal 50 11.12 3 It is required that the thing wee offer bee proportionable and in price and worthinesse equall to that thing which wee doe receiue of another and wherewith another doth recompence vs e Ro. 1 27 But no good workes of ours are worthie that is proportionable to saluation and life eternall which wee receiue of GOD because there is no proportion betweene our good workes and life eternall f Rom 8 18 Therefore to conclude our good workes merite nothing at the handes of God and for this cause eternall life is called the free or gratious gift of God Rom 6.23 Further wee deny that simplie God oweth any thing to a good worke if the name of debt or wages be taken properly for neither is there any such excellencie of any good worke whatsoeuer that god should be indebted to it by the order of iustice g Luk. 17.9 doth the Lord thanke that seruant because he did those thinges that were commaunded him I trow not Although it cannot be denyed that rewarde is due to good workes by couenant free promise to wit if they be perfect Rom. 4.4 to him which vvorketh namely to him that perfectly fulfilleth the law rewarde is counted to him of debt and in the law shewing mercie to thousands of them that keepe his commaundements c. Exod. 20. Is there any thing then due to the good vvorks of the regenerate at least by couenant and promise No. 1. Because we liue not vnder that legall couenant of workes wherein God couenanteth with man vnder condition of the workes of the lawe but we are vnder the couenante of grace wherein god maketh a couenante with man vnder condition of Christes merit to be laid hold on by our faith 2 Because though we graunt that we are still vnder the couenante of the law yet according to that couenant and promise made therein God oweth not any thing to our workes but death for our workes euen in the state of regeneration are imperfect neither can they indure to be examined according to that rule of the lawe of god vnlesse you would make that law of God so holy and so perfect a leaden rule as the papists doe at this day Are there not also in the Gospell euery where promised many blessings both temporall and eternall to our good workes In deed they are promised as Psal 84.12 He will not depriue them of good thinges that walke in innocencie 1. Timoth. 4.8 godlines hath the promise of this life and of that that is to come Math. 5.12 your rewarde is greate in heauen Luc. 6.38 Giue and it shal be giuen vnto you Math. 25.29 to him that hath it shall be giuen and the faithfull seruant shall haue rule ouer many things And. Cap 10.42 he that shall giue a cup of colde water in my name shall not lose his reward And Cap. 19.29 he that shall leaue house brethren sisters etc. for my sake shall receiue an hundred fold in this life and shall inherite eternall life Reuela 22.14 Blessed are they that keepe his commaundements that they may haue right vnto the tree of life and may enter by the gates into the City But yet not vnder condition of workes which should procure those benefits vnto vs but as they do manifestly shew vnto vs prooue as effects better knowne to vs that wee are pertakers of that condition which is in the couenante of grace whereby alone it being fulfilled those benefits are procured neither are they bestowed on vs as of debt but as free rewardes How doe the promises which are made in the gospell with condition of workes differ from the Legall promises 1 All the promises which are to be found in the gospel with condition of workes are made in Christ and for Christs sake for his merite sake 2 They be altogether franke and free therefore the rewarde is not giuen of debt or by couenante because we haue fulfilled the condition of workes but of mere grace and mercy for Christs sake and his merit But the Legal promises are not made for Christs sake nether is rewarde giuen to them of mere grace but for the condition of works performed and obserued which is impossible to man VVhat then are the Legall promises concerning the rewarde of good workes to no purpose Truly they are for they performe nothing vnlesse the condition of perfect obedience be performed do this and thou shalt liue Yet they are performed and become profitable thorow the gos in them that beleeue not because they fulfill the lawe but because they beleeuing thorow Christ are reconciled vnto god and the law thorow faith is established Rom. 3.31 both because he hath perfection which beleeueth in Christ saith Ambrose as also Rom. 10.4 Christ is the end and fulfilling of the law to euery one that beleeueth hence 2.
eternall as Christ saith Iohn 3.3 vnlesse a man be borne againe c. 3 Because faith without which it is impossible for any man to be saued cannot be without good workes and faith hath charitie euer ioyned with her though not in action yet in possibility a Gal. 5.6 4 Because Bernard saith good workes are the way to the kingdome not the cause of raigning Neither can any man attaine to life eternall but by the way of good workes which God hath prepared that wee should walke in them Ephes 1.4 2.10 What is to be obserued in the sayings of the Scriptures vvherein iustification saluation and life eternall is ascribed to workes 1 Legal sentences are to be vnderstoode of perfect good workes such as none can be found in no creature But euangelicall sentences doe alwaies include faith in our workes And we must vnderstand that by faith in the first place iustification is receiued and acceptation to life eternall afterwarde in the second place and by consequence workes are accepted as the fruites of fairh and life eternall is promised to these for Christes sake 2 In such sayings there are not brought forth arguments from the cause why the person is made partaker of eternall life but it is shewed from the effects or the adiuncts what person is partaker of remission of sinnes life eternall So Luk. 7.47 Christ plainely proueth in way of resolution by this argument that the womans sinnes were pardoned because shee loued much But twoe diuerse questions are at no hand to be confounded The one to whom life eternall is giuen the other for what cause it is giuen To them that doe well and meditate in the law of God is happines and life eternall promised a Psal 1.13 119.1.2 Math. 25.3 but yet it is giuen freely for Christes sake b psal 32 1 3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures In euery place wherein thou lightest on an obiection for an hereticks thou findest a medicine in the side thereof So the scripture wheresoeuer it ascribeth eternall life to workes as a reward calleth it an inheritance c math 25 35. Colloss 3.24 4 When as diuers effects doe depend alike of one and the selfe same cause the consequence from one effect auaileth to another because of their common dependance as Luk. 7.47 the consequence from loue auailes to proue the remission of sinnes because ech of them dependeth on faith 5 Where there is a subiect there is his proprietie and on the contrarie where there is a propriety there is his subiect So where there is faith there be workes and where there be good works there is faith 6 Seeing good workes doe spring from faith whatsoeuer is attributed to them must needs be ascribed to the roote i. faith whence they spring VVhat is the end and vse of good workes It is three fold 1. The glory of God namely that by them wee should glorifie God before men a Mat. 5.16 2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences 2. Pet. 1.10 And also that we may liue sutable to the gospell our calling Ephes 4.1 I beseech you walk worthy of the calling wherwith you are called 3 The edification of our neighbour 2 Cor 9 which is done whilest that we further him by our workes or prouoke him to doe the like b 11. 12. 13 Act. 3.14 VVhat is contrarie to this doctrine 1 Euill workes 2 The error of the papists who teach that good workes may be done without faith as also of them that thinke they are perfect which boast of the perfection and purity of workes and securely rest in them Also their error who bragge of their merits of congruity and condignity and boast of the workes of supererogation which teach that their wilworships Numb 15.39 Ezek 20.18 19 Mat. 15.19 that is worships of there owne deuising are acceptable to god Which accompt these for good workes which are done with good intent and leane only on the will and tradition of men which imagine that the violating of these is more hainous then of the commandements of God As for that which is saide that we must heare the guides euen as Christ himselfe d. Luk. 10.16 Heb. 13.17 it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge And the error of them who affirme that man is iustified before God by workes as causes sclander vs that we contemne good workes as though this were in controuersy betweene vs and them whether good works are to be done wheras we doe more carefully vrge this then they doe 3 Of the Epicures or libertines which neglect good workes as vnprofitable The three and thirtieth common place Of Christian libertie What doe you vnderstand by this name Christian libertie NOT loosenesse or in generall simply euery libertie but in some respect restrained to some certaine kinde and certaine degrees For this Epithite or title Christian or spirituall puts a difference wherby this speciall kind of libertie is discerned from ciuill and bodily libertie and from the counterfeit liberty of other sects Neyther yet is it contrarie to bodily and ciuil libertie a Eph 6.5 1 Cor. 7 22 or to that seruice that we owe to God and to iustice b 1 pet 2.16 Rom. 6.18 1. Cor. 7.22 Hee that is called being free is the seruant of Christ that is he ought to serue Christ Againe whereas we speake of Christian libertie we must put difference betweene the libertie of the will whereof we haue spoken in the common place of freewill and the libertie of the person wherof here we are to intreat In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.17 for where the spirit of the Lord is there is libertie .. In Latine it is called libertas libertie or setting free not that it it is done by force as in old time when the Lord deliuered the people from Pharaoh vnlesse it be in respect of Sathan whose power and kingdome Christ hath destroyed neither is it obtained with the leaue of our enemies as when the people returned out of Babilon but by the full price paid not to Sathan but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle calleth the price of our redemption whereby vve are made free How manifold is personall libertie Paul sets it downe to be twofold not in the kinds but in respect of the degrees one whereby Christ hauing paide that endlesse price namely his bloud wee are redeemed that wee might be set free from the slauerie of sinne death and the Law c Ephe. 1.7 Rom. 7.6 which for instruction sake we may call the Redemption of libertie Whereof the Apostle maketh mention Rom. 6.22 Now are wee made free from sinne but are the
that Math. 21.22 whatsoeuer ye shall aske if ye beleeue ye shall receiue it For it is wondrous how god is prouoked by our distrust if we craue of him pardon which wee doe not looke for And indeed faith doth stay 1. vpon the promise or power and truth of the promiser 2 vpon the fatherly affection of God in Christs merite which is infinite 6 Vnderstanding for praier without vnderstanding of the things and words no lesse then without affection is hipocriticall and without fruite a 1 Cor. 14 15.16 7 Vnanimitie and brotherly agreement and pardoning of offences that is remission of anger and of hatred of reuenge laying aside affection and forgetting of iniuries b. 1. Tim. 2 8 c Esay 43 25 for remission of anger and of the fault belongeth to God alone and mutuall reconciliation as Acts. 1.14 The apostles continued in praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with one accord So Math. 5 23.24 the partie disagreeing the speech being fitted to the manner of that time is commaunded to goe from the altar and first to be reconciled to his brother before he offereth sacrifice to god vnanimes 8 Perseuerance if we be not wearied with praying if we giue not place to afflictions or euils as they doe which are quite out of heart d Luk 11 9 Luk. 18 2 21 36 Rom 12.12 Eph 6 18 1 Thesse 3 10 5.17 Act 6 4 Act 10 2 Habacuck 2 3. Though the lorde tarie waite for him for comming he will come and shall not stay Yet the former conditions are not so required with extreame rigour but that god here doth tolerate manie infirmities in those that be his and so that the godlie do lament and chastice themselues and by and by come to themselues striue and endeuour whither they doe not eftsoons reach doth forgiue them as is shewed by the examples of Dauid Psalm 39.13 Stay thine anger from me till before I goe hence and be not Psalm 80.5 How long wilt thou be angrie at the praier of thy seruant and of Ieremie lament 3.8 when I cry and shoute he shutteth out my prayer Which are the outward circumstances or Accidents of praier Fiue Time place Gesture speech fasting When must we pray Ephes 6.18 praying alwaies 1. Thess 3.10 night and day praying exceedingly Psal 119.62 For so great is our needinesse wee sinne so often we are pressed with so many perplexities so many temptations do insult ouer vs so great is the heape of Gods benefits vpon vs that there is cause inough for all men why they should continually grone and sigh vnto God craue his helpe and prosecute him with thanksgiuing and praises Notwithstanding the auntients had set howres of praying as the morning noone and euening not for superstition but for order sake But in the new testament their is no certaine prescript time but it dependeth vpon the qualitie of affections and causes of praying howbeit to vphold our weaknes and to stirre vp our dulnesse it is profitable that euery one of vs should appoint to himselfe houres of praying as it were ordinarie namely when we rise in the morning when we goe about worke when wee sit downe to meate when we are fed with gods blessings when we betake our selues to rest so that this obseruing of howres want superstition But especiallie we ought to pray and giue thankes as often as either sorrowfull or ioyfull thinges are offered to vs or to our brethren b Exod. 15 1 Iudg. 5 1 Psal 50.15 Ier. 6 14 But to haue publique praiers it is meete that a certaine time in euery church be appointed so that there may be prouision for the profit of all and all things may be done decently and in order 1. Cor. 14.40 VVhere must we pray God in times past to one nation had appointed one place namely the Tabernacle c Exod 25 8 40.2 in other places often afterwarde the Temple of Solomon d 1. Kings 6.4 because they were the figure and type of the onely mediator and appeaser of god Christ the true temple by whome alone god will here vs. But Christ the truth of the temple Dan. 6 10 Luk. 18.10 Acts. 8.27 by his comming tooke away the cerimonie of a holy place Therefore it is lawful for vs to pray in any place and yet arightly and orderly so that it be godly and religiously obserued Psal 103.22 praise the lord all ye his workes in all places of his dominion Iohn 4.21.23 not in this mountaine nor at Ierusalem but the true vvorshippers shall vvorship the Father in spirit and in truth 1. Tim. 2.8 The apostle will haue men to pray euerie where as need shall require whether in the temple or out of the temple lifting vp pure handes vnto god For not the qualitie of the place but rather the piety of the partie that prayeth doth sanctifie the prayer Esai 56.7 yet notwithstanding Christ allowed a publique place appointed for common prayers and holie assemblies when he saith Math. 18.20 vvhere tvvo or three are gathered together in my name there am I in the middest of them And in this respect he called the temple the house of praier Math. 21.13 And the Auncients from their lawfull use called them Oratories onely we must take heed least we account the temples to be the proper dwellings of God from whence he doth the neerer giue eare vnto vs or attribute vnto them I know not what secret sanctitie which may make the prayer more holy before god For this doth Esay reproue chap. 66.1 and god Acts. 6.48 But seeing we are the temples of God if we will call vpon God in his holy temple we must pray within our selues What is it therefore that the Lord saith Math. 6.6 But when thou prayest enter into thy chamber and when thou hast shut thy dore pray vnto thy father which is in secret He doth not simplie condemne publique prayers made in the assemblie of the Church but by an Hebrew catalepsis respectiuely comparatiuely by entring into the chamber the corrupt affection of hypocrites that is to say that vaine glorie which they dyd seeke in prayers whiles that goeing forth into a publike place they did pray in crosse waies in corners of streets in double paths and in places where three or fower waies meete where men are wont to come together rather seeking the great assemblies of men which might see them praying then a departing into some solitarie place And by that manner of speaking he teacheth that hypocrisie that ambition that vaine glorie that wandering of the minde of it selfe too slippery is to be excluded from all praier And that a solitarie place is to be sought which may so farre helpe vs that being farre from all kindes of cares tumults of men we may descend and throughly enter into our heart VVhat ought to be the gesture of him that praieth A diuerse gesture is not prescribed but yet is
will haue it to be if he would not haue it he is able to hinder it Therefore God foreknoweth what things he wil shall come to passe yet so that to his knowledge nothing is either past or to come but all things present a Heb. 4.13 There is not any creature that is not manifest in the sight of God nay all things are naked and open to his eies This vniuersall knowledge doth not inferre a necessity of the effects For neither is the verie fore-knowledge the cause of thinges simply as that because hee foreknoweth them therefore they shal come to passe but therefore he foreknoweth them because hee hath decreed that they shall be 2 In kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after an excellent manner it is wont to be taken for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknowledge which is of them by name who are Gods children whom he knoweth with affection in that māner as one freind knoweth another For this is a speciall foreknowledge not a simple knowing or foreseeing but such as is ioyned with loue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will For god is said to know those whome he approueth whom he careth for and whom he vouchsafeth his loue and not to know others whome he reiecteth Exod. 33.17 Thou hast found grace in my sight and I know thee by name b Math. 7.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also God knoweth who are his Psal 1.6 and 2. Tim. 2.19 3 It is also taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreseeing in which sense it may seeme not to be deriued from foreknowing but from praeordaining that is from foredecreeing as the iudge is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to determine and the Magistrate or commonaltie to decree that is to establish from whence is deriued that which we call a law made by the commonaltie it may also be tearmed a foreknowing and therefore it is often vsurped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Act. 2.23 Rom. 8.29 11 2. 1. Pet. 12. 1. A fore-determining that hence it may appeare that they doe not well who oppose them which are foreknowne to those that are praedistinated as though foreknowing should pertaine to the reprobate onely praedistinarion onely to the elect for that praedestination is subordinate to foreknowing for so the Apostle reckoning vp the causes of the saluation of the elect recounteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which these interpret foreknowledge in the first place Rom. 8.29 5 Praedestination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some more generallie applie as well to the good as to the bad others more strictlie referre it to the elect onely because it seemeth a hard point to them to thinke anie to be praedestinated to death seeing the case it selfe requireth that some being praedestinated to life the residue should be vnderstood as destinated to death and if those which are predestinate to glorie be called vessels of glorie the opposition of them that affirme the contrarie doth altogether require that we should interpret them which are predestinate to death vessels of wrath 2 Many vnderstand predestination to be the Purpose or decree of God in as much as it is with God from eternitie before men are borne Ier. 1.5 VVhen I had not yet fashioned thee in the wombe I knew thee of old or an appoyntment from the wombe Whereby Paule Gal. 1.15 saith That he was put a part from his mothers wombe long before he was conuerted And Rom. 9.11 12.13 of the twinnes he saith Before they had done any good or euill it vvas said Iacob haue I loued but Esau haue I hated Others take predestination for a preparing of the meanes which tend to a determined end as Augustine Predestination saith hee is a preparing of the benefits of God whereby whosoeuer are deliuered are most certainly deliuered To conclude others for the verie execution and manifesting of the Decree which in time commeth to passe as that Paule going to Damascus is conuerted to Christ and so in very deed is seuered from the vnbeleeuers a Act. 9.13 c. We after the maner of schooles do at once generally vnder the name of predestination vnderstand these three points or degrees Viz. An eternall Decree which is in God A disposition or determination and the whole course of the meanes whereby God leadeth his children to the end All which the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to determine and appoint the end of a thing before hand For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ende or compasse of a thing which is to predestinate so to somewhat as thou shouldest also purpose all the ends and limits thereof as for example the causes all meanes number time afflictions and such like whereby he who is predestinated may assuredly bee brought to attaine the thing he was before appointed to For Ephes 1.15 Wee are saide to bee predestinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to adoption and Cap. 2.10 to good works and Rom. 8.28.29 to beare the crosse or to be made like vnto Christ And vers 30. whom God hath predestinate he is said to call to iustifie and to glorifie them also whereupon the Latine name of Predestination is taken from a determined end For to determine is to purpose somewhat in the minde and with a firme decree of the mind to direct that by certaine meanes some-whither Hence to predestinate is before thing be done to dispose the same to certaine ends v Election 5 Election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Is sometimes taken generally for the choosing of some nation to be a people as when God generally chose the people of Israel reiecting others Deu. 4.39 32..8 When the most high God deuided the Nations and separated the sonnes of Adam his portion was the people of Israll the lot of his inheritance and chap. 10.14 Behold the heauen is the Lords thy God and the earth with all that therein is Notwithstanding the Lord set his delight in thy fathers to loue them and did chose their seed after them euen you aboue all people And Psal 105.6 ye seed of Abraham his seruant ye children of Iacob which are his elect But this his election is temporarie in part and not alwaies firme ratified in all but only in a remnant a Rom 11.5 for many of the posterity of Abraham are cut of as rotten members b vers 20 2 Somtime it is taken for choosing to some office as the 12 Apostles c Luke 6 13 Iudas also is said to be elected d Iohn 6 70 namely to the Apostleship 3 But specially it is taken for the electing of all those to saluation that shal be saued whom God by his decree hath predestinated to life e eph 1.4.5 wherupon they are called the elect not for any excellency of nature as the best gold is termed chosen but because amongst other the like they are chosen to a peculiar
end to another What is the proper end of Election The remote and farthest end in respect of God that electeth is his glory or praise and the declaring of his mercie Rom. 9.23 That he might make knowne the riches that is exceeding greatnesse of hss glory toward the vessels of mercie which hee hath prepared vnto glory Eph. 1.9 Hee hath elected vs to the praise of the glory of his grace wherewith hee hath made vs freely accepted in his beloued And verse 11. That wee shovld bee vnto the prayse of his glorie But in regard of vs that is nigh at hand or successiue that wee should be holy Ephes 1.4 and 2.10 Wee are his workemanship created vnto good workes which God hath ordained thst wee should walke in them And Rom. 8.29 That we might be made like to the image of God The last is our Saluation Life and Glorification a Col. 1.12.13 1 Thes 13.14 Act. 13.48 Rom. 9.23 VVhat are the markes of Election There are many markes whereof true faith in Christ effectuall through Charitie is the spring whereby a spirituall life is certainely discerned and thereby our Election is perceiued as the life of the body is by sense and motion VVhat is Reprobation A certaine execution of Gods will in casting off and refusing them which are predestinate vnto death Or it is a Predestination wherby God froÌ„ the beginning without any iniustice hath determined not to haue mercie on some that were corrupted in Adam and in his eternal iudgment to adiudge them vnto death for their sins being left to theÌ„selues that in these as in the vessels of shame appointed to destruction which is spoken not in respect of the euent but of the purpose for that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only declare the euent but the scope and purpose hee might make knowne the glory both of his iustice and power a Exod. 9.16 Pro. 16.4 The Lord hath made all things for himselfe yea euen the wicked for the day of euill b Rom. 9.17 21.22 1. Pet. 7.8 Iudith 4 Apoc. 17.8 20.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the efficient cause of Reprobation God who as he hath elected vs according to the good pleasure of his will so hath hee reiected the reprobate according to his iust will or purpose which in order goeth before all for as hee taketh mercie on vvhom he vvill so vvhom hee vvill hee hardeneth For the same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not otherwise to bee expounded either in the former or latter part of the sentence but because contraries are the consequents of contraries if it bee godly and truely spoken of God which no man denieth he hath mercie on vvhom hee vvill haue mercie Exod. 33.19 without doubt Paul spake truely and godly but vvhom he vvill he hardeneth And Ephes 1.11 God doth all things after the purpose of his will The word of Election doth approue the very same thing For in whose power it is to elect some in his power also it is not to elect others but to passe by them or to reiect them for neyther can the Election of some be granted without a reiection or neglecting nor a reiection or neglecting without the election of others And whereas it is said Ezech. 18.23 I will not the death of a sinner but that he returne from his waies and liue It appeareth to be an indefinite Proposition which differeth very much from an vniuersall and is to be restrained to them to whom is giuen the grace of repentance Which also Christ saith Matth. 23.37 Hovv often vvould I haue gathered thy sonnes and thou vvouldest not hee speaketh of the outward ministerie and as farre as he himselfe was generally promised for the saluation of this nation and as he was also carefull of it in speciall Are not some sinnes as Incredulitie c. the causes of the Decree vvhy some one is reiected No for if sinnes were the cause of Reprobation there should not one be elected because God hath foreseene that all men are sinners But onely the purpose and will of God which in euery worke of his is both iust and the onely rule of all iustice Therfore can it neither bee iustly blamed or accused by vs. a. For in these sayings Ioh 3.18 Hee that beleeueth not is iudged already And 16.9 The holy Ghost shall reprooue the vvorld of sinne because they beleeue not in me And Mark 16.16 He that hath not beleeued shall bee condemned Christ hath not appointed incredulitie the cause of the decree of reprobation but of execution thereof or of condemnation and iudgement Is not God tainted vvith the note of iniustice if his vvill only be determined the cause of Reprobation In no sort for when we entreat of this supreme will of God which ordaineth the causes of all things we must not say there must haue beâ—ne somewhat iust before God willed it but contrarie God must first haue willed somewhat before it could be iust For so is the will of God the principall rule of iustice that whatsoeuer he will ought to be accompted iust euen because it is his will but there is a deeper reason of Gods iustice then that it can be measured by any meanes of man Rom. 11.13 Rom. 5.20.21 or can be comprehended by the slendernesse of mans witb. And as he hath chiefe and free power by his proper right ouer all creatures So likewise ouer man as the potter ouer the clayc. That neither God should haue bene vniust if he predestinated none to saluation seeing he is debtor to no man and we are all borne the sonnes of wrath 2 Betweene the decree of that secret and vnblameable will of God in reiecting some and the corruption of mankind which is the true and first originall of the condemnation of the reprobate the will of the first man commeth which being created good of it owne accord corrupted it selfe and thereupon made open passage for the iust iudgment of God to destroy them to whome he vouchafeth not his mercie Moreouer although no man be condemned but whome the Lord hath reiected yet no man is condemned but he that is for certaine found to haue in himselfe iust causes of damnation Therfore it is manifest that this decree is most iust by the meanes and degrees as wel generall as special wherby the Reprobate in going on are the cause of most iust condeÌ„nation to theÌ„selues so as they can accuse none but themselues For there is one cause of Reprobation and an other of the condemnation of man albeit then that sinnes are not the causes of reprobation which was from the beginning but the iust will of God is the cause yet are they the cause of the damnation which will follow in the last time Neyther are the Reprobate condemned simply for their reprobation but for their impietie and incredulity that is that decree of God is not the cause of the damnation to them that
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
c 2. Thess 2 8 Revel 20.10 whome the Lord at that time chiefly will destroy with the spirit of his mouth that is by the preaching of the Gospel and after vtterly abolish in his glorious comming that is when he shall returne in glorie vnto iudgement which the Epithite glorious comming sheweth 4. The vnreasonable creatures also the heauen and earth and whatsoeuer is contained in them shall be iudged in their manner For 2. Pet. 3.7.10.11.12 The heauens and earth are reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the heauens shall passe away with a noyse that is from mutabilitie to immutabilitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruption and the Elements shal melt with heate and be dissolued and the earth with the workes that are therein shall be burnt vp but not as touching the Essence as if this most goodly frame of the world were to be brought to nothing for then where should Christ execute his iudgement but that it is to be restored to a better more excellent forme as touching the corruptible qualities all those things being taken away which are vnperfect and transitorie certaine filthinesse dregs of mortality being put away purged by fire as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing the vertue of cleansing as gold in the fornace as it is saide 1. Cor. 7.31 The fashion of the word goeth away not the propertie And Rom. 8.22 We knovv that the vvhole vvorld groneth vvith vs also and trauaileth in paine together vnder hope that it also shall be deliuered from the bondage of corruption into the glorious libertie of the sons of God So Act. 1.21 a restauration of all things is promised So Ps 102.72.28 The heauens shal perish and they shal all waxe old as a garment as a garment shalt thou fold them and they shal be changed namely to the better And Reuel 21 1. I saw a new heauen So Isaiah 65 17. and 66.22 New heauen and a new earth that is renewed are promised Therfore Peter addeth verse 13 We looke for new heaueÌ„s a new earth according to his promise wherin dwelleth righteousnesse but it is not reuealed in the Scriptures what manner of restauration this shall bee For vvhat things shall iudgement be giuen For the faith and vnbeleefe of euery one according to the effects of either a Math. 12.36.37 for euery idle word how much more for grieuous sin shall there an account bee giuen in the day of iudgement euen of them that doe not embrace the satisfaction of Christ Rom. 2.16 The Lord will iudge the secrets of men And chap. 14.12 Euerie one shall giue an account for himselfe vnto God 2. Cor. 5.13 Euerie ones worke shall be manifest for the day will declare it and the fire will trie euerie mans worke what it is although this day may be better vnderstood of the light of truth driuing away the darknesse of ignorance and shining in our mindes as fire And 2. Cor. 5.10 All must be made manifest that euerie one may receiue according to what he hath done be it good or euill The like Reue. 20.12 Whereupon saith Augustine In what facts euery man shall be found when he departeth from his bodie in the same shall he be iudged VVhat shall the forme of this iudgement be It cannot be declared but yet the Scripture shadoweth it vnder the figure of a most iust and royall iudgement a Math. â—4 30.31 25.31 50. follow Math 13 26 1 Thess â— 4 And it doth consist in preparation sentence and execution of the sentence giuen The preparation shall be on this wise 1 As a theefe commeth in the night so shall Christ on a sodaine come visibly from heauen from whence we are bidden to looke for him in his maiestie that is in diuine power in heauenly brightnsse in glorification of bodie in authoritie to iudge and in the guard or company of all his Angels and armed with flaming fire b 2 Thes 1.8 Psal 50.3 A fire shall goe before him he shall not then come alone humble despised neither vnto affliction as in the first comming c Math. 11.29 Isa 53.5 2 He shall sit on the throne of the glorious maiestie d Math 19.28 but what the throne may be no man must enquire yet for certaine it shall appeare corporally and visibly in the clouds of heauen apparent to the eyes of all men Act. 1.11 and Reue. 1.7 Behold he commeth with clouds and euerie eye shall see him yea euen they which pierced him thorow 3 He shall gather together by the ministerie of the Angels all nations before him so that not any how wicked and mightie soeuer can withdraw himselfe or be absent escape flie from or resist thar appearance 4 He shall separate them one from another as a shepheard doth seuer the sheepe from the goats and he vvill set the sheepe that is those who haue heard his voice and haue embraced his sheep like innocencie on his right hand but the goates that is those who despising their shepheard haue followed their owne wantonnesse and lust like goates on his lest 5 He shall giue a double definitiue sentence and that in order The first shall be most earnestly wished for of all the Elects for the King shall say to them that shall be on his right hand with a singuler affection of fauour and loue commending and setting forth the grace God and his free adoption his Election from the beginning and blessing in Christ not their merits Come ye blessed of my father and possesse for your inheritance the kingdome prepared for you since the foundations of the world were laid Whereunto he will adde a reason of the cause taken from the fruits of faith declaring the cause that is from the works of mercie performed vnto him in his members For I was an hungrie and ye gaue me to eate c. The second shall be most fearefull For turning vnto them that shal be on his left hand he will say vnto them depart from me ye cursed into hell fire which is prepared for the diuell and his Angels Whereunto in like sort he will adde the reason of the cause for I was an hungrie and ye gaue me not to eate c. 6 The execution of the sentence shall presently follow the sentence For the reprobates being expulsed by the Angels from the Lords presence shall will they nill they be compelled by his glorious strength to goe into eternall torment a 2. Thess 1.8 9 but the godly shall be taken into the ayre to meete the Lord that they may enioy eternall life and blessed immortalitie with Christ b 1. Thess 4 17 After what law will Christ giue sentence Although the godly shall be freed also from the word of the law in as much as Christ hath fulfilled it for them and by the same law which appointeth euerie sinner to eternall punishments shall the wicked be condemned yet
Sathan is not in respect of bodily affliction as some doe expound it seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe but properly vnto the soule but amongst the Iewes there was casting out from the Synagogue a Ioh. 9.22 and to be cut off from the people b Gen. 17.14 Leuit. 7.2 and to be reputed for an heathen and Publican that is for profane and altogether irreligious c Mat. 18.17 but to bee excommunicated amongst Christians is to lose the right of a Christian citie vntill he repent and to bee made a vassall of Sathan who ruleth out of the Church Who are to be cited to this censure Not altogether aliants such as this day the Iewes and Turkes are neither Schismaticks hereticks and such as haue made a secesssion altogether from the Christian Church or such as neuer did associate theÌ„selues to the true Church but those especially which yet are as conuersant in the bosome of the Church and haue not yet manifestly gone to them of a separation the Apostle testifying if any being named a brother that is which doth professe himselfe a member of the Church be an Adulterer a couetous person or an Idolater or slanderer or drunkard or an extortioner with such an one eate not nor haue any commerce with him for what haue I to do to iudge of them without doe not you iudge those that are within take away therefore the euill one from amongst you 1. Cor. 5.11.8 Who is the Author of the Ecclesiasticall censure God himselfe for alwaies from the beginning of the world this discipline was vsed in the Church of God wherby the Church in generall was not onely discerned from men which were manifestly profane as in times past before the flood the sonnes of God that is the godly which were deriued from the posteritie of Seth from the sonnes of men that is from the wicked of Caines familie d Gen. 4.26 6 4 but those which did misdemeane themselues were cast out of the bosome of the Church in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lorde And those which were of mature yeares being vncircumcised if they did neglect circumcision or being by their parents neglected was approued of them were cut off by the commaundement of God from his people that is from the societie of the Saints g Gen. 17.14 and by the law of God diuerse rites concerning pollution as of the leaprosie and other seuerings purgings and expiations a Leuit. 5 1.2 13.2.40 14.2 Numb 5 2 6 19. were appointed to the consistorian Synagogue Lastly Christ himselfe hath expresly appointed this order being as we haue learned deriued vnto vs from the Church of Israell b Mat. 18.18 and Paul himselfe at Corinth and else where hath commanded the same to be kept c 1 Cor. 5.1 2.3.4.5 c. 1. Tim. 1.20 and 2. Thes 3.14 saith d 1. Cor. 1.2.18 if any harken not to our speech by Epistle marke him e 1. Tim. 4.14 to wit with the note of excommunication Who ought to haue the power of excommunication The Bishop and the Gouernours of the Church which the Pastor ought to denounce as it is apparant 1. Cor. 5.4 saith Paul being assembled with my spirit for the whole Church ought to haue notice of the same otherwise how can she auoid the familiar society of the partie excommunicated for it is manifest wheÌ„ Christ did dispute of this thing f Mat. 18.17 that he ment the consistorie or the Ecclesiasticall Senate applying his speach to the custome of his times And the power of Ecclesiasticall iurisdiction was in their power which were called the chiefe rulers of the Synagogue g Mar. 5.22 who did also manage the affaires of particular Churches Examples heereof we haue Ioh. 9.22 h 12.42 16.2 and Paul 2. Cor. 16. saith that it is sufficient that such a man was rebuked not in priuate not publick before the whole Church but of many namely being done in the consistorie Whence it is manifest that all the excommunications of that Antichrist of Rome and all his Hierarchie are in trueth none at all How farre forth may a lawfull conuocation vse this spirituall sword Not at their owne arbitrement or priuate authority but. 1. By a precedent lawfull knowledg 2. Vpon iust causes 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ that is Gods name being called on as it beseemeth them who do not regard theit owne worke but the Lords businesse according to his worde and with the power of the Lord a 1 Cor. 5.4 6 with the spirit of meeknesse and with especiall clemencie and charity b Gal 6.9 for that which is vnlawfully and wickedly acted on earth cannot be ratified in heauen Vpon whome ought it to be exercised Vpon blaspheemers enemies of Gods glory his trueth obstinate sinners hereticks and seducers worshippers of Idols Schismaticks or Sectaries periured or faithlesse and on open malefactors as rebels to the admonitions of their superiours murtherers whoremongers vsurers railers drunkards extortioners inordinate liuers and such as are condemned in their owne conscience and after their conscience hath beene conuinced do perseuere in their obstinacie vnbridled vncorrigible despising all Christiâ—â— admonition but present not absent c Mat. 18.17 1 Cor. 5.11 2 Thess 3 1â— Tit. 3 11. From what things is the excommunicate person excluded Not only from the participation of the Sacraments for this is only a suspention but from the whole bodie and benefite of the Church and from the ordinarie conuersation speech cohabitation society of life with other meÌ„bers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee must haue no voluntarie familiar for our minde sake coÌ„mixtion coÌ„sociation or fellowship with any excommunicate person e Rom 16.17 2. Thes 3.14 couple not or consociate not your selues to him 1. Cor. 5.11 But he must be as an Ethnick and publican to vs as Christ doth aduertise vs. Mat. 18.17 neither must we eat with him neither receiue him into our house neither salute him 1. Cor. 5.11 d 2. Ioh. 5.10 but we must fly from him and yet so as our children wife subiects in respect of the magistrate be not exempted from due reuetence least there be a confusion of all neither must they for the offence of the maister of the familie bee accounted as excommunic te prouided that they do not by their conuersation with him giue any assent to his crime As for others they must auoide an excommunicate person Notwithstanding he is not to be depriued of the benefit of the f 1 Cor. 14.2 word by which meanes the offender may bee reclaimed 2. Thess 3 14 if any doe not yeeld obedience to our speech haue no fellowship with him yet saith the Apostle Admonish him as
b 1 Cor. 11 27.29 As for example Abraham and his household c Gen. 17 23 Absalon Achitophel the people d Sam. 15.12 Iudas e Luk. 22.21 Simon Magus f Act. 8.13 But they belong to theÌ„ only for whoÌ„ they are appointed and such as be conteined in the couenant of God according to his words But not to them that be without which doe not professe the name of Christ and to such too as bee liuing and present but not to the deade and such as bee absent Wherein doe the word and Sacraments agree In the Efficient cause for the same person is the Authour of the promise of grace and of the Sacraments to wit the sonne of God the head King Doctor and Priest of the Church and in the instrumentall causes for the selfe same ministers of the word be also the disposers of the Sacraments g Mat. 28.1 1 Cor. 4.19 2 In the matter intelligible or the principall subiect for the same thing is promised in the word and the lawfull vse of the Sacraments the same Christ with his benefits of saluation Therfore as the Gospell testifieth those which turne to God are washed and sanctified by the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 And that they are begotten by the Gospell and borne anewe by the worde of the liuing God 1. Corinth 4.15 h 1 Pet 1.23 1 Rom. 6.3 Tit 3.5 And that Iesus Christ is that breade of life Iohn 6.35 So the sacramentes doe testifie that those which are baptised into Iesus Christ are baptised into his death k Ioh. 3.33 36 Râ—â— â—4 23 Heâ— 11 6 Habac 2 4 and are saued by the washing of the new birth 1. And the bread which wee breake is the communion of the body of Christ 1. Cor. 10.16 3 In the forme manner and Instrument wherby we receiue the thing to saluation for the word and sacraments profit none but those which haue or shall haue faith k Ioh. 3.33 36 4 In the end common to them both For both the word and the sacraments are meanes whereby the sonne of God dooth teach and gather the Church vnto himselfe and doth in this life communicate himselfe and all his benefits to them that shall be saued yet so as he is able without eyther of them to worke in the hearts of the godly so often and when it pleaseth him 5 In the effects For as the word of life is to the godly the sauour of life vnto life to the vngodly the sauour of death vnto death 2. Cor. 2.16 So the Sacraments in themselues are to saluation to them that beleeue but vnto the vnbeleeuers they turne into iudgment and condemnation a 1. Cor. 11.29 Euen as a sweet oyntment is healthfull to the doue but it is present death to the flye And as the seed of the word preached so the vse of the sacrament doth not presently bring forth his fruit but in that time which is appointed of God 6 Lastly as the holy Ghost doth begin and strengthen faith by the word so also by the sacraments he doth stirre vp and confirme the same Out of all which followeth that there is such a coniunction and agreement of the outward and inward word as there is of the earthly signes and heauenly things Wherein do the word and Sacraments differ 1 In nature Because the word of the Gospell doth in expresse words declare to wit that we by faith are made partakers of Christ Iesus and of all his merits the sacraments doe represent them by signes or that doctrine which the word doth deliuer cleare and more manifest the Sacraments doe propound the same in a mysterie and not so expresly 2 In the instruments The word is deliuered with the mouth receiued with the eares but the rites of the sacraments are administred with the hands and they are subiect to the eyes and the other senses and doe lead vs as it were vnto the thing present as though wee should nowe in some sort touch Christ himselfe with our handes see him with our eyes perceiue him with our taste and feele him with our whole heart 3 In the subiect to whom The promises of the word are generally and in common pronounced to all alike as well to the vnbeleeuers as to the beleeuers For the word must be preached euen to the vnbeleeuers But the sacrameÌ„ts are to be communicated seuerally to them which be probably known to be members of the Church and they doe apply and restraine the promises in a speciall manner to euerie one that doth rightly vse these rites that as certainely as thou doest vse the visible Ceremonie according to Christ his institution So certainely thou mayest and oughtest to conclude that Christ also and all his benefits do belong vnto thee 4 In the measure of signifying for the word doth especially teach but the speciall office of the Sacraments is to seale and further the word doth signifie and apply spirituall things but the Sacraments doe rather and more especially represent and applie 5 In order for whereas the Sacraments are the appendices of the word which doe confirme faith it is meet that in such as bee of yeares the preaching of the word should goe before to begin and to increase faith together with a manifest profession of faith before they be rightly administred to any 6 The word is auailable euen without the sacraments as may be seene in Cornelius a Act. 10.2 3.4.44.45 But sacraments without the word are of no force For a seale without a Charter is nothing worth 7 The preaching of the word and that effectuall is required in those that be of yeares that they may bee saued For Faith comes by hearing and hearing by the word of God Rom. 10.17 Except it please GOD extraordinarily to worke in their hearts But the Sacraments are not altogether expresly nor absolutely so necessarie that without exception whosoeuer inioyes them not should therefore despaire of the certaine hope of saluation For that saying of Bernard is most true Not the want but the contempt of the Sacraments is damnable 8 Lastly the word considered by it selfe alone if it bee compared with the sacrament considered by it selfe alone is better and more excellent then it Although if the sacrament bee added to it it doth yet become more excellent and powerfull and more effectuall for the confirmation of faith Therefore we may not ascribe the greater honour to the sacraments then to the preaching of the gospell that is to say we may not attribute more to the seales then to the written Testament of Iesus Christ What ought they to doe who are depriued of libertie to come to the holy assemblies of the Church wherein the ordinarie dispensation of the word and sacraments is performed They ought to inquire for them but if they cannot find them they must then exercise themselues in daily meditation at home both because the kingdom
fulnesse of Christ Ephes 5.30 and 4.13 Of which place Zanchius in his comment vpon it discourseth most learnedly What therefore is that which is conioyned vnto vs Christ according to himselfe and according to his effect and grace that is Christ himselfe whole but yet spiritually and to bee considered in minde together with all his merits How is this vnion made whether by a reall actuall and corporall inuisible falling downe of Christs flesh into vs and by a naturall touching with ours or by a connexion contiguitie locall indistance orall perception or by an essentiall commixtion of the flesh of Christ and ours or by an ingresse of his bodie and soule or by a corporall coniunction By none of these For the veritie of the flesh of Christ and his ascension into heauen doe not suffer this Besides also out of so many substances of diuers bodies there should grow a most monstrous bodie but by a copulation or connexion altogether spirituall and supernaturall yet reall and true altogether after a diuine and heauenly manner For if the things which are vnited be respected it is an Essentiall vnion If the truth of the vnion it is reall But if the manner whereby this vnion is made it is spirituall That there is such an vnion it is truly manifest vnto vs out of the both simple sacramentall word of God but for the forme which may containe the exact definition thereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very being of it how it is which some doe importunately require of vs the Apostle by the best right calleth a great mysterie Ephes 5.32 They shall be two in one flesh The reason whereof is such that we cannot in our mindes comprehend it For it is spoken Contradictorily that any thing is accuratelie declared eyther that the forme therof or formal cause is accuratly knowne and is secret For now wee see through a glasse darkely but then shall wee see face to face Now I know in part but then shall I know euen as I am knowne And wee walke by faith not by sight 1. Cor. 13.9.12 and 2. Cor. 5.7 And it is enough in this mysterie to know the efficient cause with the finall and adiuuant causes For also in actions wee then know chiefely when wee see the beginning of the motion saith the chiefe of the Phylosophers booke third that is when wee haue knowen the efficient cause Which is the proper cause or the meanes and the Energeticall that is efficient cause of this our communion with Christ The operation efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits For as the sinewes comming from the braine are scattered into the integrall parts of the liuing bodie and doe ioyne the middle low panch armes hands feet both to the head also to the members by a conueniēt situation function of euery part remaining safe So one the same spirit of Christ comprehending vs a Phi. 3.12 doth so make vs partakers of him that cleauing fast both to Christ the head to his members more straightly and more strongly then the members of the naturall bodie to the bodie wee may neuer be separated from him and from them as Paule teacheth 1. Cor. 12.12 As the bodie is one and hath many members and all the member of the bodie which is one though they be many yet are but one bodie euen so is Christ For so collectiuely by a word taken from the head he calleth both Christ who is the head and the mysticall bodie of that head which is the Church Whereby it commeth to passe from that great bounty of our Sauiour that Christ also himselfe becommeth so neerely ours and we likewise his that before the fathers iudgement seat Christ and the Church not by a hypostaticall ioyning of substances but by a mysticall belonging to this communion are as it were one and the same subsistence and wee are taken to be one Christ most effectually For by one spirit wee all are baptized into one bodie saith the same Apostle that is that we should be gathered into one bodie of Christ and haue beene all made to drinke into one spirit that is with one liuely draught of the Lords bloud b 3.19 Wee are made partakers of his one spirit 1. Corinth 12.13 And Irenaeus saith like as of drie wheat one lumpe cannot bee made without moysture nor one bread So neyther we being many could not haue beene made one in Christ Iesus without the water which is from heauē Therefore Paule 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit with him whereupon also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The communion of the holy Ghost a 2 Cor. 13 13 And 1. Iohn 3.24 Heereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs. And Rom. 8.9 If any man hath not the spirit of Christ the same is not his Therefore like as by one and the same soule all the members of the bodie are vnited with the head and are quickened so all the faithfull although they be in earth and their head in heauen yet in verie deed by one and the same spirit issuing from the head and by euerie ioynt of the mysticall bodie yeelding nourishment are vnited with him and being knit together doe abide liue and receiue increase according to the measure of euerie part Ephes 4.16 Gal. 3.5 By what meanes doe wee in like manner communicate with the flesh of Christ Not by nature as wee communicate with the flesh of Adam nor yet by a naturall and corporall instrument but by one supernaturall and spirituall that is by faith alone created in vs by that selfe same spirit whereby Christ doth comprehend vs a Phil. 3.12 by which we doe receiue lay hold vpon and as it were by an instrumentall cause possesse Christ himselfe Concerning which manner Ephes 3.17 the Apostle saith That Christ may dwell in your hearts by faith Therfore wee are vnited to Christ by faith Therefore this vnion is made by the Spirit in respect of Christ and by faith in respect of vs. Neyther is their any other manner of vnion with Christ deliuered in the scriptures They erre therefore which say that faith is the formall cause of our vnion with Christ or of our iustification seeing that it is as it were a spirituall hand which receiueth Christ and his merits applied vnto it selfe by the holy Ghost Which are the outward instruments of this communion The Gospell and the Sacraments whereupon it is called the communion or fellowship of the Gospell b Phil. 1.5 because by the preaching of the Gospell and vse of the sacraments wee haue fellowship with Christ and his Church 1. Iohn 1.3 Is this sacramentall coniunction of vs with Christ necessarie It is being as it were the cause of all things which we haue in Chist and no other besides this for as the
branch draweth not iuice from the vine except first it groweth with the vine and the members haue not sense and motion from the head except they sticke together with the head so except we bee partakers first of all of Christ himselfe we cannot be partakers of his gifts for he saith the Lord Which abideth not in mee is cast forth as a branch and withereth c Ioh. 15.6 and how shall hee not with him giue vs all things also d Rom. 8.32 And from the coniunction of Christ and vs the same Paule testifyeth that a communion followeth of his benefits 1. Cor. 1.30 saying Of him ye are in Christ Iesus where thou hast the coniunction of Christ and of vs then it followeth Who of God is made vnto vs wisedome righteousnes sanctification and redemption where you haue in the second place the participation of his benefits When as the Fathers doe plainely affirme that Christ is in vs corporally naturally by naturall participation by corporall vnion or according to the flesh and as waxe melted in in the fire is mingled with other wax likewise melted a Cyril vpoÌ„ Ioh b. 10 Chap. 13 so by the communication of the bodie and bloud of Christ that he is in vs and we in him Whether doe they referre these sayings to the manner of the presence of the participation and vnion No. For the same Fathers doe decree that Christ is in heauen with his flesh in no other place The same doth Cyrill book 11. chap. 21. and 22. besides the manner of our vnion with Christ is spirituall not corporall but yet they looke to the terme or to the thing which is participated or to the obiect of this communication that is to the true and naturall bodie it selfe of Christ Neyther doe they vnderstand a participation which is made after a naturall manner but a true participation of the naturall bodie of Christ To whom although separated by space of places wee are ioyned spiritually by faith that wee may knowe that wholy in bodie and soule wee doe cleaue not onely to his Deitie but to the substance and nature of his flesh as members to the head and are engrafted by the bond of the spirit and by faith And also they doe teach that the foundation of this our coniunction with him is that nature by taking whereof he is made our brother and moreouer that we are vnited with Christ not only according to the spirit Nullum Simile qâ—atuor Pedibus cur rit but also according to the bodie To which also belongeth the permixtion of the waxe melted For no simile runneth with foure feete that is agreeth in all things For it is certaine that neyther our bodie nor the bodie of Christ is molten that they may be vnited together Therefore neither is there cause why wee should imagine any naturall touching but spirituall onely whereby as waxe to waxe so the flesh of Christ may be most streightly vnited to our flesh according to that They shall be two in one flesh that is to say Christ and the Church How are the faithfull said to be partakers of the diuine nature 2. Pet. 1.4 Not in respect of the nature or essence of God for he is incommunicable but of qualities and that of the greatest and most pretious gifts wherwith the regenerate are endewed by the holy Ghost which Peter calleth not the nature of God which is essentiall but the diuine nature being a created qualitie opposite to our old and vicious nature and affirmeth that it is promised of God to the faithfull and performed to them and comprehendeth those things which belong to life and religion and also that most blessed immortalitie when God shall be all in all his Whether is our soule onely without the bodie ioyned with the soule onely of Christ or also our flesh with the flesh of Christ Yea the whole person of euerie faithfull man is truly conioyned with the whole person of Christ 1 Because the whole person of Adam was coupled with the whole person of Eue. 2 Because not the soule alone of the faithfull man or the body alone is saued by Christ but both 3 Because our bodies are the members of Christ 4 Because the whole person of the Sonne of God tooke into the vnitie of himselfe whole man that is the whole humane nature not flesh alone nor soule alone but both together 5 Because whole Christ in his Deitie and humanitie that is in his soule and in his flesh is our head and our Sauiour But yet that coniunction of vs with Christ doth appertaine first of all to our soule and then it redoundeth to the bodie To which first is our minde and by consequence our flesh ioyned to the word or to the flesh First we are vnited to the flesh by faith and then zanch de incarnatione Christi by the flesh to his Deitie 1 Because as the scripture doth set forth Christ to vs first as man and then as God so first and sooner we know apprehend and vnderstand him as man then as God a Gen. 3.15 Deut 18.15 as Isaiah 7.14 where first it is said Behold the virgin shall conceiue and beare a sonne and 2. he shall be called Immanuell So the Euangelists and Apostles doe set forth Christ vnto vs first as man and then as God 2 Because like as wee are not vnited to God but by a Mediatour so neither to the Godhead of Christ but by his flesh in which hee performed the chiefe offices of a Mediatour For in his flesh was made redemption sinne destroyed the diuell conquered death ouercome eternall life and saluation obtained and the life which wholy flowed from the fulnesse of Christs Godhead as it were from a fountaine is not deriued into vs but in the flesh by the flesh of Christ as it were a pipe or instrument but yet inseâ—arably taken from the godhead by the vnitie of person a Româ— 5.12 As by one man commeth sinne So by one man righteousnesse hath abounded Iohn 6.53 Except ye eate the flesh of the sonne of man ye haue no life in you Vnlesse therefore a man doe lay hold vpon this pipe and be vnited to it truely hee cannot be partaker of the waters which flow from the fountaine Whereupon it behooueth vs in the exercise of faith and pietie to fasten and fixe the eyes of our minde immediately and especially vpon the humane flesh of Iesus Christ as it were vpon a vaile by which an ingresse was made into sanctum sanctorum that is the holy of holiest where the glorie of God shineth b Leuit. 16 2 12 Heb. 6.19 10.20 and moreouer to penetrate as it were into the sanctuarie it selfe to behold his deitie Seeing the end why we are vnited to the flesh of Christ is that being quickened by it we may liue a life eternall by what meanes is the flesh of Christ that is the humanitie quickening vs Not by habituall grace as they
〈◊〉 Regencie Burgesship ciuill conuersation a Philip. 3.20 And they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to practise policie who are in publicke office or about the common good Whence also Basill calleth the Lyturgie that is that policie which is in the Church according to God and the Gospell Ecclesiasticall policie What is Respublica or the Commonwealth It is a companie of many people vsing the same lawes and that by common consent whether they inhabite one or seuerall Cities What is the Originall cause of Commonwealthes God himselfe that author of mankind who instituted the first societie to wit the band of mariage betwixt Adam and Heuah whence by Gods blessing vpon that mariage and his reall confirmation of that word increase and multiply came an house or priuate congregation out of which anone came first children after that Families and they diuers and distinct one from another The head and chiefe of which house or family was called the Maister or Mistres of the house in Latine Pater or Mater familias These inhabiting neere together by reason both that mans nature is sociable and that they might afford each other mutuall ayde did of those diuers families collected together make Villages in Latine called vici a via of the way and Pagi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the doricke dialect a fountaine whereupon they were called Pagani Pagans who came to one fountaine or spring for water but these Villages were built in the fieldes without such walles as now Cities haue After villages walled Cities were erected to preserue the inhabitants from carnall men and wild beasts These were enuironed with a wall or ditch and were called in Latine Vrbes of Orbis a circle because as Varro saith they with ploughes made a rounde circle about that ground which they meant to wall in a Gen. 4.17 Out of one or diuers of the Cities came that societie which wee call the Commonweale But many Cities and townes hauing the same vniforme administration were called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Gens in English a Nation But the first Monarchie in which the gouernment was partly Herus a master then Rex a King was established at Babylon in Caldaea after the floud and diuision of languages b Gen. 10 8 By Nimrod a Giant or mightie man the Nephew of Cham by his sonne Cush who to make himselfe great abused his might and tyrannized ouer men as his vassals Some thinke he was after called Belus This Monarchie was both of the Caldaeans Babylonians and Assyrians For Ninus translated it to the Assyrians who made rather Niniue then Babylon the seate of his kingdome which Niniue was founded by Assur the sonne of Sem Noahs sonne c Gen. 10.11 After this Monarchie was that first of the Persians after it of the Graecians and last of the Romans Should there if Adam had continued in his innocencie haue beene vse of Ciuill gouernment There should and such as one as is fully distinguished from domesticall least diuers distinct families should remaine without an head but yet should that commonwealth haue beene guided with greatest equitie iustice and clemencie euen as there is a pollicie and certaine order amongst the companie of the blessed Angels and therefore it should haue beene farre different from these Empires which nowe wee haue after the fall Did subiects goe before and constitute them Princes or Princes goe before and create vnto them subiectes Although Princes and subiectes are Relatiues yet in nature and time subiectes were first But Princes except tyrantes were not as Fathers made by nature but by the subiectes suffragies and consentes and that vpon certaine conditions for the good of subiects Whence is that Daniell the 4.32 Know that the most high gouernes the kingdomes of men and giues them to whom he will By this it appears that subiects are not so much borne for Princes as that Princes ought to rule for the good of subiects How manifold is politicke gouernment Twofold the one lawfull which is appointed and approoued by the word of God and the generall consent of all mankinde the other vnlawfull which is condemned by the same word and by the generall voice of all men How many formes are there of lawfull gouernment Three the first in which one commaundeth by iust lawes which is called a Monarchie Regnum a kingdome or the gouernment of one the second in which Optimates or the best sort doe rule by good lawes and haue chiefe commaund this is called Aristocratia or the gouernment of the best in Latine it is called especially Respublica the Commonwealth and Politia a pollicie the third in which all that is the people themselues doe by themselues beare rule and it is called Democratia or a popular state Which is the best kinde of lawfull gouernment That which is eyther composed of all those three or at the least of two of them such as was the gouernment of the people of Israell as is plaine in the olde testament for one of these doe temper the other so as neyther one Prince or diuers great ones or the people it selfe can abuse their gouernment to tyrannize But yet that gouernment is best vnto euerie people or nation which is most agreeable to the manners nature place commerce and other circumstances of that people and nation What formes of gouernment are contrarie to these three Three other 1 To a Monarchie tyrannie which is when one ruleth vniustly and contrarie to the prescript of holy lawes 2 To Aristocratie Oligarchie that is the rule of a few and it is called faction and in Latine Duumuiratus when two rule or Triumuiratus when three rule Now this is when a few rich men dominere vniustly and besides the lawes thirdly to Democratie that is the right gouernment of the whole people is opposed Ochlocratia that is the power of the tumult or that confusion which causeth mostlye vprore and sedition whilst one will not yeeld to another and this is when the people doe vniustly rule Which are the parts of politicke gouernment Three the Magistrate the Lawes and the people or Subiectes Whence is this word Magistrate deriued Eyther of Magister a Maister which word is deriued of Magis rather as saith Pompeius whence in all things those Offices saith hee are called Magisteria Maisterships which rather cōmaund then others as the Maistership of the horse of villages townes cities whence this word Burgi-magister and magistrare in Festus is for to rule and moderate expences or else it comes of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest whence they who in Greeke are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Magistratus are by Suetonius keeping the Greeke word called Megistanes that is peeres or Maximates the greatest in the life of Caligula where he saith that Germanicus would not ioyne with the Megistanes now although there be diuers sortes Magistrorum of maisters yet vse hath obtained that
they be men of courage that is stout mightie or strong that is indued with authoritie fortitude and constancie of minde least they bee caried with perturbations yea they must be louers of all vertues especially of sobrietie chastitie and honest conuersation to this wee may referre that which is spoken of the election of Deacons Act. 6.3 Appoint yee brethren seauen men from amongst you men of good report full of the holy Ghost and wisdome whom wee may appoint to this buisinesse What titles are giuen to Magistrates in the Scriptures 1. They are called Elohim or Gods and sons of the most high a Exod. 22.28 Ps 82.1.6 not by nature but by office and dignitie that is as it were the Vicegerents and Images of God himselfe 2. Nourcing Fathers and nourcing mothers 3. Ministers of God 4. Sheepheards as Homer cals his Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheepheard of the people 5. Fathers as the same Homer cals the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gentle meeke and benigne father and the Senators among the Romanes were called patres conscripti neither was there in the common wealth any greater or more ancient honour then to bee called pater patria a father of the country Whence Zenophon saith that a good Gouernour differeth nothing from a good father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. wherefore Princes owe to their subiectes the loue and naturall affection of a father and as the sheepheard excels the sheepe so magistrates ought in goodnesse to excell the people else they are not worthy to rule ouer them in other writers they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guids which word also the Scripture vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaders because they must in vertue goe before others 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorners or orderers because they prescribe order to the multitude then which nothing is more beautifull 3. Episcopi watchmen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obseruers because they must diligently looke what each citizen doth they are called also in generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sauiours with which title they are also stiled in the old Testament and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gouernours which word is taken from shippes for as a shippe tossed in a tempestuous sea cannot come safe to the hauen without the skill of a pilote so the commonwealth must needes bee ouerthrowne vnlesse it haue a skilfull Gouernor they are called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratious Lords as Christ witnesseth Luk. 22.28 whence Pindarus saith that a milde and a good king is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratious to mortall men and a great friende and amongst the Egyptian kings two by name are termed Euergetae bountifull as Ptolomeus Euergêtes And Antiochus Euergêtes What is the office of the Magistrate 1. In generall that hee keepe and obserue both the tables of the Lawe a Sent. 17 17 and so first and principally kisse the sonne and doe him homage with due seruice and true reuerence 2. That hee erect according to the word of God and also defende and maintaine gods true worshippe and prohibit all false worship b Deut. 13 5 6 d 2. K. 23 2 4. and take away and remoue whatsoeuer may seeme to bee any hinderance to true Religion after the example of Ezechias e Dan. 3.29 Iosias and Nebuchadnetzar c 2 K. 18 4 3. Hee must bee helpefull to the Church with his counsell and substance and promote the ministerie of the word Psal 122.9 For the house sake of my God I will procure thy good and Isa 49.23 Thy Kings shall bee nursing fathers and thy Queenes nursing mothers Furthermore in humane matters he must execute iudgement and iustice that is to say hee must punishe the wicked defend and rewarde the good deliuer the afflicted out of the hands of the wicked helpe the orphane giue righteous iudgement to the poore fatherlesse and needie that haue none to helpe them f Gen. 9 6 Psal 82 3.4 72 2.12 he must bee a preseruer of peace But if neede so require he must defend his subiectes with armes and the Dominions that are committed to his trust by warre hee must bridle them that infring the peace defend his prouinces from Rapines and other annoyances and recouer those things that are iniuriously taken away So Alphonsus King of Naples his Symbole was the pellicane pecking bloud out of her breast with her bill to refresh her young ones with this inscription pro lege pro grege for the Lawe and for the Land hee must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say hee must with a fatherly affection prouide foode for his subiectes as Ioseph did g Gen. 45 48 Lastly hee must gouerne the common wealth and guide his iudgements by lawes honest and agreeable to reason Doth the care of Religion belong to the Magistrates Yea Epist. 50. ad Bonif. for as Augustine saith Herein Kings serue the Lord as they are Kings when they doe those things which they could not doe except they were Kings that is when they publish and set forth Edicts and decrees for true Religion And if the care of Religion doe appertaine to euerie housholder as the father of the familie h Eph. 64 much more then to a Magistrate who is the father of all his subiects But the care of setting vp or restoring of Religion according to the prescript of Gods word and of maintaining the same doth then especially belong to the Magistrate when the Bishops are negligent or aduersaries to the Gospell but the administration of Religion belongeth to the Ministers of the word Wee see what the Scripture requireth of the Magistrate Psal 2.12 Kisse the sonne and serue the Lord in feare and Psalm 24.7 Lift vp your heads O yee gates and bee yee lift vp yee euerlasting doores that is Open your gates O yee Princes that the King of glorie may enter in Hee calleth the Empires themselues and so also Kings Princes and Magistrates Gates because in olde time Iudgemēt was giuen in the gates And therfore when Ioas was installed into his Kingdom he had the book of the Lawe of God giuen into his hands i 2 K 11.21 according to the commaundement Deut. 17.18 And for this cause especially the Magistrate is by the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister and seruant of God k Rom 13.2 4.6 To this purpose tend the examples of Moses Dauid Iosias Ezekias Theodosius and others And these precepts belong to the whole Church and euery member thereof Mat. 7.15 Take heede of false Prophets or false teachers 1. Cor. 5.13 Take away the euill or wicked person from amongst you Gal. 1.8 If any man teach any other Gospell let him be accursed Further he is to see that all thing be done decently orderly in the
subiect to the higher powers be he an Apostle bee hee an Euangelist bee hee a prophet bee he who hee may bee for this subiection doth not ouerturne pietie and. 2. Peter 2.10 Peter condemnes them who despise gouernement and feare not to raile on them who are in authoritie The which it is plain against whom it is spoken Neither was it lawfull for princes and gouernours so to depart from their right as to exempt the Clergie from the authoritie of the magistrate neither must we looke what they did in this matter but what they ought to haue done because they cannot neither euer could annihilate the commandements of God What is the office of a good subiect and citizen towards his commonwealth 1. In generall to profit it in the Lord according to his calling both in peace and warre a 2 Sam. 2◠16 22 Heb. 11 22 2 2. To pray for it and the safety of it b Ps 122 7 Ier. 29 3. To helpe it but in a iust cause by the precept of Christ Mat. 20.27 in a word amongst Christians a good man a good citizen hath in euery thing the like office What is the office of subiects to the Magistrate 1. Obedience that all men if hee bee lawfull obey him bee he faithfull or an Infidell whither hee commaunde iustly or couetously or cruelly c 1 Sā 8 11 Ier 27 8 29 7 Ac 24 16. Tit. 3 1 1 Pet. 2.13 Rom 13.1 because not without the singular prouidence of God euen they who iniustly and cruelly rule are stirred vp to punish the sinnes of the people d EZe 29 19 Dan. 2.21 37. 5.18 Rom. 13.1 There is no power but of God Nay it is necessarie most equall to be subiect neither is it a thing indifferent or arbitrarie but such as binds the verie conscience Rom. 13.5 Because no man with a good conscience can resist him to whose power God hath made him subiect And surely subiects are bound to obey in all things but vsque ad aras not violating religion and so farre forth as Magistrates commaund not things impossible and aboue our abilitie and contrarie to the lawe of Nature or of God or forbid those things which God commandeth according to that rule of Christ Math. 22.21 Giue vnto Caesar the things that are Caesars and vnto God the things that are Gods and Acts. 5.29 It is better to obey God then men according to which rule Sidrach Misach Abednego and Daniell did well not to obey but without deliberation constantly and sincerely withstoode the vngodly edicts of the Kings both of worshipping the grauen Image and not calling vpon God a Da. 3 18 6 11 on the contrarie the Israelites are condemned who obeyed the vngodly Edict of King Ieroboam to worship the golden calfe b 1 kings 12 30 What if some Magistrates commaund things iust or vniust are the godly citizens to esteeme them as such Lawes as they are bound to keepe No surely not simply to both the termes of the Lawe because euery Lawe bindeth either to obedience which is one terme or to punishment which is another terme but they are so farre forth to esteeme them as lawes and are bound vnto them as they themselues or their country or that common wealth in which they liue can yeeld or else can willingly vndergoe the punishments appointed if they liue in that common-wealth and cannot obey these lawes for priuate men cannot violate publick and ancient Lawes though they be euill but they must either obey them or if with a good conscience they cannot they must either submit themselues to punishment or else depart out of such gouernments but the states of a Christian common wealth must either abrogate such Lawes or prouide that they be abrogated Doth Paule exempt the faithfull from obedience to these Lawes in saying 1. Tim. 1.9 The Lawe is not giuen to the righteous No but hee sheweth that the Law was not made against him who ordereth his life according to the rule thereof such a one is onely hee whom the Lord indueth with true Doctrine and the holy Ghost against such a man also the Law cannot pronounce the sentence of condemnation because he is iustified neither doth it handle him as an enemie but ruleth teacheth and delighteth him as one assenting vnto it but this Lawe is against him who hath not these fruites of the spirit which are repeated Gal. 5.13 and it confirmeth that which is Rom. 13. The Magistrate is not to be feared of them that doe well but that doe euill and thou shalt not feare the King What is the second office of subiects towards the Magistrate Honour or feare or reuerence 1. That they admire and reuerence gouernours ex animo in heart in word in gesture and feare them as Gods vicegerents such was the reuerence which Quintus Fabius Maximus yeelded to his sonne beeing Consull but Christians must goe farre higher Further that they thinke charitably and iudge honorably of the whole state a 1 king 1 23.31 that they construe euen faults in the best part and either couer them with a godly equitie or passe ouer them by a prudent dissimulation or correct them by moderate counsels and admonitions that they submit themselues willingly to his sentence b 2. Sam. 19 19 that they pardon all wrongs forbeare the least violence and in a word that they speake not euill of him c Exod 22 2.8 Act. 23 5 1 Pet 2.17 But that they Giue feare to whome feare belongeth and Honour to whom Honour belongeth Rom. 13.7 VVhat is the Third Fidelitie or that naturall requiting affection which the grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that subiects doe as much as they can by an honest and godly meanes preserue keepe and defend the safetie life right dignitie cause person and familie of their Soueraine Magistrate against all such as shall conspire against him d 2 Sam. 16 9.20.2.11 2 K. 12.2 c For if wee must giue our liues for the brethren much more for our Gouernors who are fathers 1. Iohn 3 16. What is the forth Piety to pray for the Magistrate for his safety and gouernment 1. Tim. 2. 1. Ier. 29.7 Dan. 6.21 So the Christians of the Church Primitiue prayed for their heathen Emperours wishing vnto them long life secure gouernment a safe house Tract in Apol. Cap. 30 valiant soldiers faithfull Senators good people and quiet Kingdomes Onely Iulian the Apostata was that Emperour for whom they durst not pray e 1 Ioh 5.16 Gal. 5 12 VVhat is the fift Not as Polypragmous to make an inroarde vpon the dutie of the Magistrate but rather if wee knowe any thing which may be for the good of the common weale to acquaint him with it and to craue both aduise and assistance from him a 2 Sam. 4.4 2 K 6 26.8 3. Those two verses are therefore worthy to bee remembred of all busie bodies which Iohn Functius as hee went
of Election c. Rom. 8.30 But the Scripture teacheth the contrary d. 2. Tim. 1.9 To Titus 3.5 He hath called vs with an holy calling not according to our workes but according to his purpose and Rom. 4.6 God imputeth righteousnes without workes Is the Election of all men common or generall that is doth God ordeine all men to Saluation No but special because all are not elected nor blessed in Christ a. Eph. 1.3.4 neither haue all men faith b. 2. Thess 3.2 2. Because he which receiueth all maketh no choyce But all election eyther of some one or some few must needs be out of a number of some remaining nay it is an vnsauorie contradiction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monstrous speech to say the Election of all men were generall 3. The Scripture declareth that there is a certaine crew of Reprobates both Iohn 6.44 No man commeth vnto me but whom the father shall draw And Rom. 9.18 Whom he will he receiueth to mercie and whom he will he hardeneth And 11.7 The Elect haue obtained it but the rest haue beene blinded Of what sort of men is Election Of such as are vncleane and vngodly in the sight of God For he hath chosen vs that we might be holy without blame Eph. 1.4 But whereas he chose vs before the world was made it is effected that God set before his eyes all men that euer should be and for as much as they would be vngodly and accursed hee likewise so considered them and so chose some out of the common lumpe and filth of men and those freely according to the good pleasure of his will leauing others in their sinne and curse VVherefore hath not God elected all Let vs not be too curious in enquiring if wee be vnwilling to fall into errour saith Augustine Neuerthelesse wee must not doubt that the reasons of this his secret counsell are most sufficient although they are vnsearchable c Ro. 11.33 Is not Christ the Redeemer of all men No for he is a Redeemer neither to Pharao nor Iudas neyther vnto Caiphas nor Herod neither vnto Iulian nor in briefe to all those that are damned or without hope for whom neyther he died Died not Christ for all men His death was sufficient for all say the Schoolemen but effectual onely for the Elect and them that are faithfull If we respect the vertue and force of Christs blood it is sufficient for the redemption of all but if we looke vpon the purpose and eternall counsell of God and the good will of the Mediator he died for the elect onely Ioh. 10.15 I lay downe my life for my sheepe saith Christ and 17.9 I pray not for the world but I pray for them whom thou hast giuen me Therefore hee neyther offered sacrifice for it neither did he redeeme it And vers 19. For their sakes who beleeue and whom the father hath giuen me sanctifie I my selfe And Matth. 26.28 My blood which is shedde for many for the remission of sinnes Is not the calling and promise generall Matth. 11.28 Come vnto me all ye that are weary and laden It is indefinite rather and that truely in respect of certaine circumstances as of nation and condition of age sexe and the like whereby God is moued not to choose some one Moreouer neyther doth God generally call all outwardly by the preaching of the Gospell for that it hath neuer been knowne vnto many much lesse doth hee call all inwardly by an effectuall calling And although the voyce of the Gospell speake to all men generally yet faith is rare and singular because the arme of the Lord is not reuealed vnto all Isa 53.1 a. Ioh. 12.13 How doth it then accord that God calleth them to him whom he knoweth will not come Austen answereth out of the Apostles wordes Serm 11. Wilt thou dispute with me Maruell with me and cry out O the depth Let vs both agree in feare least we perish in errour But so the kingdome of grace shall not be very large Yea very large simply in respect of the citizens members and parts of that kingdome though in regard of them that are let passe and of those that refuse the Gospell many are said to be called but few chosen Matth. 22.14 By this meanes then shall not God be an accepter of Persons Not at all for else the fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing respect of Persons would be in euery benefite wherein one is preferred before an other which is false for we may benefite whom we wil with our owne this man rather then that Moreouer respect of Persons is committed when we bestow somewhat or giue our iudgement being thereunto moued by circumstances and conditions inherent in any person which make not to the cause as if of two men alike offenders the Iudge doth free the one because he is rich or because hee is his kinseman or countryman which thing cannot fall out in God for hee findeth no such conditions in men but setteth downe what he will himselfe But God would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saued come to the knowledge of the trueth 1. Tim. 2.4 He lets them not for this is meant of all sorts of men but not of all of euery sort God therefore would haue some of euery sort and order of men to bee saued namely those who come to the knowledge of trueth that is to say all which beleeue on the Sonne of God a Mark 16 16 Ioh. 3.18 2. Generall experience it selfe whereunto the will of God agreeth conuinceth that faithfull men onely are saued 3. All that the Lord would haue done that doth he b Psal 115.3 But he saueth not all men but onely his faithfull seruants Therefore without question he would not haue all men to be saued 4. Of like things a like iudgement But in these words concerning them that shall be saued the generall experience is restrained to the faithfull Iohn 3.15.16 That euery one which beleeueth on him should not perish but haue euerlasting life And cap. 1.16 Of his fulnesse haue all we receiued 1. Cor. 15.22 In Christ shall all be made aliue And vers 28 God shall be all in all And chap. 10.13 All things are lawfull for me but all things are not expedient And vers 33. I please all men in all things 1. Tim 4.10 VVee trust in the liuing God which is the Sauiour of all men specially of them that beleeue In like sort therefore in saying Who would haue all men to be saued let vs vnderstand all beleeuers as well Iewes as Graecians priuate men as magistrates both men and women both bondmen and free as well those that are guiltie of many sinnes as those that are guilty of few but yet not all men altogether So he would not haue any to perish but would haue all men come to repentance that is the elect to whō Peter ioyneth himselfe whē he declareth that God