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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
perish but their owne naturall corruption and the fruit of that corruption from whom it pleaseth God to exempt his onely predestinated to saluation verie fondly do they then who confound the decree of reprobation with damnation seeing sinne is the manifest cause or the later but the will of God onely of the former Neyther also doth God for that cause make them wicked whō he reiecteth of poure out his malice on them but in his most iust though hidden and vnsearchable iudgement he doth not bestow on them the mercie which he giueth to the elect But they are punished voluntarily and of their owne malice according to that O Israll thy destruction is of thy selfe but thy saluation is of mee Osey 13.9 What are the common meanes of Reprobation The verie same whereof we spake before namely Creation in integritie righteousnesse For God did not create man in sinne For so should he be the author of sinne which God forbid 2 Mans fall who fell away of their owne accord and most freewill by which falling away they offended God 3 Mans corruption they corrupted themselues and so they drew vpon themselues through their owne fault iudgement and destruction a Pro. 2.22 Eccle. 7.30 VVhat are the particuler meanes of the execution of Gods decree for the reiecting some men Sixe likewise in number 1 An infinite increase of actuall sinnes 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie or an alienation and seperation from Christ 3 A forsaking or an vneffectuall calling or no calling at all by the preaching of the word or no inward consent to vocation for neyther hath the Gospell beene preached to all men nor in euerie age nor now also is it preached all the world thorough neyther is it graunted vnto all to beleeue Math. 11.25 but in verse 28. all are called vvhich labour and are heauie laden that is are wearie v der the burthen of their sinnes which onely is meete for them who acknowledge themselues to be sinners and flie vnto Christ 4 Stubbornnesse or hardnesse and blindnesse in sinne 5 Hence commeth a perpetuall turning away and contempt of God and proceeding from sinne to sinne 6 At length thereby followeth their most iust condemnation Iust therefore is the Lord and all his iudgements vpright Exod. 7.3.22.23 a Exod. 8.15 9.34 2. Par. 36.13 Act. 7.12.51 13.46 Is the execution of reprobation or the appointing of vvicked meanes subiect to the decree of God as faith and other meanes of saluation is to the decree of Election It is and it is not because the decree of God is said to be twofold simple in some respect the decree is called simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God willeth and approoueth somewhat simply whereof himselfe is truely properly and principally the efficient cause in his owne time from whence also the decree may bee called effectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which sort is the decree of the saluation of the Elect and of all good meanes which tend to saluation as of Creation effectuall calling faith iustification and sanctification Whereupon God Ose 13.9 Thy saluation is of mee Moreouer God is the Author and cause of the substance that I may so speake of all actions and qualities both good and euill For the action is one thing by it selfe the fault or faultie qualitie of the action is another But the decree in respect is when God decerneth and will permit somewhat to be done and that also in his due time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee doth not truly effect it himselfe but suffereth it to be done of wicked instruments not as though he beheld the affaires of men negligently and from a farre but as the ruler of all For Paule affirmeth that God prouoked Pharaoh and whom he will he can harden Rom. 9.17.18 for God is not a negligent God neyther were God omnipotent if against his will he should suffer any thing Whereupon also this may bee called a Decree of permission of gouernement or of dispensation And of this sort is the Decree of all euill meanes which tend to destruction as of the fall of man his hardening and the like for they come not to passe without the will and knowledge of God because by this meanes Atheisme or Epicurisme must necessarily follow but of all these mans will is chiefe purchasing Gods wrath heereupon is that rightly said Thy destruction is of thy selfe O Israell Ose 13.9 And neuerthelesse they are subiect to the Decree because though not by the decree yet for the decree and not without the decree they come to passe and whereof the deficient but not the efficient cause is surely purposed in God For as God createth faith in them that beleeue so when God left the wlll sinne came vpon mankind As the Sunne maketh the day of it selfe and with his owne light when it riseth and shineth and the night likewise but by the retyring of his light and the shadow of the earth Furthermore it is no decree of a sufferance of malice in that it is malice but in that it hath a purpose of goodnes For if we consider the decree of God the verie euill though bred in it selfe hath a purpose of good for what God hath determined to suffer and what he permitteth he doth it for some good end as for the euidence of his glorie and iustice Wherfore in respect of God who in determining to suffer and in permitting doth alwaies behold a good end the darkenesse helpeth forward the light and the malice which proceedeth wholy from the euill instrument is conuerted into good as the punishment of sinne and the meane of Gods glorie as that Paradox of Augustine might be verified That it is good also there should be euils for else God would not suffer euils to bee but he suffereth them not as against his will but as willing and as the same father saith truly and wisely That which is contrarie to the will of God commeth not to passe against his will What is the end of Reprobation Surely the iust condemnation of the Reprobate But in respect of God the declaring of his glory iustice and power a Exod. 9.16 Rom. 9.17 22. After what maner is the administration and application of the doctrine of Predestination to be taken in hand either of Pastors or of all men in priuate 1 We must take heed that we run not out from one extreem to another as from the decree to saluation or damnation or on the contrary neglecting the means neearer causes of saluation or destruction 2. As God descending vnto vs from his most excellent and eternal decree by the middle degrees or the means which are the effects of that decree doth lay open his glory mercy so we returning by those same degrees effects keeping the order of the effects do ascend to the certainty of our election which we shall find most firmely founded in the onely mercy of God VVhat ought to be
f Heb. 2.16 and did personally and inseparably for euer vnite a true humane bodie g Heb. 2.14 indued with a reasonable h Mat. 26.38 27.50 soule And so being true God became true man like to vs in all things i Heb. 2.17 4.15 sin onely excepted What things are we especially to consider in the person of Christ Foure 1. That Christ is God 2. That the same Christ is man 3. That he is God and man in one person 4. The phrases and the vsuall speeches which are affirmed of Christ in the Scriptures By how many and by what kind of testimonies do you proue that Christ is God By three 1. By apparant and manifest sentences of scripture wherein the Diuinitie of Christ is auerred 2. By his workes which were altogether diuine 3. By the worship and honour which was yeelded vnto Christ both of the Saints that beleeued and of the Angels Shew some pregnant testimonies whereby you can proue that Christ is God Esa 9.6 This is the name whereby they shall call him speaking of the Messias to wit the mightie God the Father of eternitie Ier. 23.6 The name whereby the braunch of Dauid shall be called shall be the Iehouah our righteousnesse Iud. 6.11 c. That Angel which appeared to the holy Patriarches cals himselfe Iehouah In the new Testament Mat. 16.16 Thou art Christ the Sonne of the liuing God Iohn 20.28 My Lord and my God Rom. 9.5 Christ being God was of the Fathers according to the flesh who is God for euer 1. Iohn 5.20 And we are in his Son Iesus Christ who is very God and life eternall 1. Tim. 3.16 God is manifest in the flesh In which places Christ is absolutely called God and the name Iehouah so giuen to him not by a trope or symbolically by reason of the presence of God as Exod. 17.15 it is giuen to the altar Psal 24.8 it is giuen to the arke Ier. 33.16 it is giuen to Ierusalem Which be the testimonies of the second sort The workes which none can doe but God alone which are ascribed to him to wit to create and preserue a Ioh. 1.3 5.17 Col. 1.16 Heb. 1.2.3 to redeeme b 1. Cor. 1.30 1. Thess 1.10 to blot out iniquities c Mat. 9.6 to search the heart d Matth. 9.4 Mar. 2.8 14 13. to heare our prayers e Iohn 14.14 to quicken f Iohn 5.27 to iudge g Iohn 5.22 moreouer the miracles which he wrought by his owne power according to that prophesie Esa 53.5.6 vnto which also euen Christ himselfe sendeth vs h Iohn 10.25 Mat. 11.4.5 and for the working whereof he gaue power to his Apostles i Math. 10.8 moreouer those attributes which do agree onely to the nature of God and ascribed vnto him as eternall k Mic. 5.2 Ioh. 1.1 17.5 almightie l Iohn 3.31 Phil. 3.21 infinite m Mat. 18.20 28.20 King of Kings n Reu. 19.26 Sauiour o Math. 1.21 Act. 4.12 and the rest testifie him to be God by nature Which is the third kind of testimonies The worship and honor which is performed vnto Christ namely inuocation adoration faith hope Psal 72.11 All the kings of the earth shall worship him and all people shall serue him Esa 11.10 and Rom. 15.12 All nations shall call vpon him and trust in him Psalm 2.12 Blessed are they that put their trust in him Euery knee shall bow vnto him p Rom. 14.11 Phil. 2.10 And Iohn 14.1 Ye beleeue in God beleeue also in me Act. 7.39 Lord Iesu receiue my spirit All which do proue that hee is true God Why is it necessary that Christ the Redeemer should be God For two causes especially whereof the former is the greatnesse of the euill wherewithall mankind was ouerwhelmed which could be taken away by no creature The latter is the greatnesse of the good which could be restored by none to man againe but by God who alone is truly good q Mat. 19.17 What is the greatnesse of the euill It standeth in foure things which be these The greatnesse of mans sin The infinit vnsupportable weight of Gods anger The power of death The tyrannie of the diuell which to take away to abolish to appease to ouercome none was able but God alone What is the greatnesse of the good which could be restored by no creature The restoring againe of the image of God r Col. 3.10 therefore Christ 1. Cor. 1.31 is made to vs wisedome righteousnesse sanctification and redemption not onely by reuealing and teaching of them but by performing and restoring of them ſ Luk. 1.77 2. Cor. 5.21 Mat. 20.28 Rom. 3.24 Gal. 3.13 4 5. Tit. 2.14 1. Pet. 1.18 Heb. 5.9 Why is he called the Word Basil saith because he proceeded from the mind and is the image of the Father wholy in himselfe manifesting the Father and hauing his being of himselfe euen as our speech is the patterne of all that we thinke but he as Ignatius saith is the Word of the Father not because he floweth from him but that he is the essentiall Word of the Father Or else as Irenaeus speaketh because he is the Fathers interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is called his speech as it were speaking speaking with the Fathers Or else because it is he of whom speech is made that is of whom the Lord hath spoken or whom the Lord hath promised or else because it is he who spake the word and all things were made According to which nature is he called the image of God Col. 1.15 Not according to his humane nature alone as man is said to be made after the image of God but especially according to his diuine nature but manifested in the flesh or so farre forth as God hath truly manifested himselfe in Christ a 2. Tim. 3.16 whereupon he is called the brightnesse of the glorie of the Father Hebr. 1.3 and the character or ingrauen forme of his person because he is not some vanishing representation but ingrauen and durable Proue that Christ is very man Gen. 3.15 The seede of the woman is promised which shall breake the Serpents head Gen. 22.18 God promised Abraham that in his seed all the nations of the earth should be blessed 2. Sam. 7.12 it is promised to Dauid that his sonne must sit vpon his throne and raigne for euer Esa 7.14 Behold a virgin shall conceiue and bring forth a sonne Besides all these the historie of the Gospell doth plainly proue that Christ was conceiued b Luke 1.31 borne c Luke 2.7 circumcised d Verse 21. had a true body and soule e Luke 22.20 Heb. 2.4 Mat. 26.38 was hungrie f Mat. 4.2 thirstie g Iohn 19.29 shed his blood h Iohn 19.34 that he died i Mat. 27.50 and that he had all the properties and affections of mans nature yet without sinne k
respect of that morall kinde of Lawes which takes order that the disturbers of humane societie may be punished that honest and lawfull peace be maintained that the publike safetie and quiet be preserued and that iudgement and iustice preuaile What things are Disparata i. disagreeing or of other nature then the Law The Gospell is of another nature of which we will speake in next place What opinions do oppose this doctrine of the Law 1 The error of the Manichees who say the Law is euill because it worketh wrath Rom. 4.15 whereas it doth not worke this effect properly but through the transgression of him that breaketh it 2 Of the Pelagians who thought themselues to be so disposed and able by nature as to performe it 3 Of the Antinomi and Libertines who thinke that Christians haue no more need of the morall Law and that the ten commandemens are not to be preached in the Christian Church because the faithfull are borne againe of the spirit 4 Of the Pharisees who thought the fulfilling of the law to be easie possible c Mat. 19.20 and that some of the commaundements were great commaundements as those which concerned more grosse sinnes murder adultery periurie some they thought were the least commaundements the transgressing whereof God did not regard as the inward affections wandring from the law of God d Matt. 5.19 Also that error of the same Pharisees and of the Ebionites who taught that the obseruation of the ceremoniall law was to be ioyned with the Gospell 5 Of the Papists who affirme that perfect obedience to the law may be performed by a regenerate man pro statu viatoris as he is in the estate of a pilgrime that the scripture doth ascribe to the godly diuers seuerall works whereof some are good and such as satisfie the law some euill and resisting the law that the law doth not require of men any more perfect obedience then that which may be performed in this life yea moreouer that a man may doe more then he ought if he will which workes they call Workes of supererogation and that therefore men become iust before God through the obseruation of the law and doe deserue by it eternall life 6 The same Papists foolish and peruerse imitation who bring into the Church the Leuiticall ceremonies 7 Of those brainsicke heads who will haue Christian common weales to be gouerned onely by the politicke lawes of the Iewes 8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life but that they were onely fed with the outward and corporall promises because they are said to haue beene in the law a Rom. 3.19 and vnder the law b Gal. 4.3.5 as also because it is written Math. 11.13 that the law was vntill Iohn came To conclude all errors concerning the true meaning of the law as also all sins which are against euerie of the ten commandements The twentieth common Place Of the Gospell What doth the word Euangelium signifie IT properly signifyeth a good ioyfull happie and glad tidings or message in which sense Aristophanes vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told them good tidings So in Appians writing of the murder of Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying the good newes to Anthonie 2 It signifieth a reward giuen to them who brought good tidings Hom. odyss 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let this be my reward for my good newes that when he shall returne to his house you cloath me with good apparell Ierkin and Coat 3 It signifieth a Sacrifice offered for good newes receiued Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered Sacrifice vpon receipt of his good newes But in what signification doth the Scripture vse this word Euangelium or Gospell 1 As the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report ioyfull things Isa 52.7 How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace and tidings of good for which word the Prophets vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to report good newes so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue termed Euangelium or Gospell a Marc. 1.15 that notable and ioyfull report of saluation procured by Christ to them that beleeue or a solemne preaching of the grace of God manifested and exhibited in Christ Luk. 2.10 I bring you tidings of great ioy that shall be to all people for this day is borne vnto you a Sauiour which is Christ the Lord. 2 By Metonymie it is taken for the historie concerning Christ concerning things which he taught and did b Act. 1.1 And in this sense we reckon foure Gospels Sometimes also it signifieth the publication of the doctrine of the Gospell the preaching and notifying of the same as 1. Cor. 9.14 Liue of the Gospell that is of the preaching of the Gospell and 2. Cor. 8.18 Whose praise is in the Gospell But what is the reason of this name Because as to malefactors condemned to a most grieuous and ignominious punishment for their offences nothing can happen more ioyfull and acceptable then that being freed from the sentence of condemnation they should enioy the libertie and glorie of kings so likewise to men cursed for their sins and condemned eternally nothing can happen better or more welcome then to heare that being free from the sentence of him that condemned them that they are reckoned and are indeed in the number of the sonnes of God What is the Gospell It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne preached by the Apostles and comprehended in the bookes of the new Testament bringing a a good and ioyfull message to all the world namely that mankinde is redeemed by the death of Christ the onely begotten sonne of God so this remission of sinnes saluation and eternall life is prepared for all men if so be they repent and beleeue in Iesus Christ VVho is the author or efficient cause of the Gospell God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption whereupon it is called the Gospell of God Rom. 1.1 A fellow cause or ioynt cause is the word that is the Sonne of God who comming out of the fathers bosome hath declared it to vs as he first pronounced the promise of the Gospell in Paradise Gen. 3.5 The seed of the woman shall breake the Serpents head By what instrumentall cause or by whose meanes was the Gospell made knowne to the world 1 By an Angell of God who soone after Christ was borne said Luke 2.10 I bring you tidings of great ioy c. For this day is borne vnto you a Sauiour c. 2 By Iohn who preached the summe of the Gospell shewing Christ and calling him the Lambe of God that is a Sacrifice appointed by God to make satisfaction for the sins of the world In which
afflicted consciences and refresh them whereupon it is called the good word of God e Heb. 6.5 6 To heale them who are sicke in spirit therefore it is called the wholsome word f Tit 2.8.6 7 To quicken them who are dead in their sinnes therefore it is called the word of life g Philip. 1.16 8 To pacifie troubled consciences therefore it is called the Gospell of peace h Ephes 6 5 9 To establish the kingdome of God therefore it is called the Gospell of Gods kingdome 10 To turne vnto death to the vnbeleeuing but vnto life to thē which beleeue i Marc. 1.14 for which cause it is called the sauour of death vnto death 2. Cor. 2.16 but this is accidentall and the Jauour of life vnto life As an oyntment giueth strength to the Done but destroyeth the beetle of life saith Nyssenus Finally to preserue vs vnto eternall life whereupon it is called the Gospell of our saluation l Ephes 1.13 But whence proceedeth this efficacie of the Gospell From God alone by the holy Ghost and hereupon Rom. 1.16 The Gospel is called the power of God to saluation vnto euerie one that beleeueth by a definition taken from the effect So 1. Cor. 1.18 that is it is a liuely and powerfull instrument of Gods power which sheweth it selfe in working in vs the knowledge of our saluation therefore it is named the Scepter◠of Gods power m psal 110 2 and the arme of God n Isac 53.1 But in the 14. of the Reuelation vers 16. it is called the eternall Gospell not in respect of the dispensation which had the originall in Christs time and shall make an end with this world but in regard of the efficacie and vertue which beginning from the creation of the world shal last for all eternity How many parts of the Gospell are there Two 1. Preaching Repentance 2. And promise of Iustification or remission of sinnes Luke 24.47 Is it the proper office of the Law or of the Gospell to preach repentance If by the name of repentance you vnderstand not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not contrition and sorrow for sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauing conuersion to God by faith it is the dutie and office of the Gospell being taken for the whole ministerie of the New Testament not of the Law 1 Because that which offereth us grace to that also it belongeth to inuite vnto repentance but the offer of grace is made by the Gospell Therefore Christ will haue repentance to be preached in his name Luke 24.46 2 Because Baptisme which is a visible preaching and marke of repentance which consisteth in mortification of sinne and raysing vp of the new man a Rom. 6.3 is not a Sacrament of the law but of the Gospell b Mark 16.16 3 Because true repentance cannot be without regeneration but no man is regenerated c 1 Pet. 1.23 but by the Gospell the holy Ghost working within him by faith b Mark 16.16 4 Because faith and repentance are vnited by an inseparable coniunction but faith is preached by the Gospell and is infused into men by the meanes thereof and is wrought in our heartes by the holy Ghost d Iohn 17 20. Thererfore also repentance 5 Because the Law worketh death 2. Cor. 7.10 therefore it worketh not that griefe which is according to God and therefore not true repentance neither 6 Because repentance and forgiuenesse of sinnes are ioyned together by an vnseparable bond e Luk. 24.46 7 Because that which Luke 9.6 calleth to preach the Gospell the same is expounded by Marke to preach that men should repent that he may teach vs thus much that the Gospell is the preaching of repentance and of forgiuenesse of sinnes in Christs name Notwithstanding we confesse that the law is a preparation to repentance and that it detecteth the sinnes knowne to it f Rom. 3.20 but the Gospell onely inuiteth vs to the true and sauing repentance for them What opinions are against this doctrine 1 A sinister and peruerse exposition of the words of Augustine De fide operibus cap. 9. That the proper doctrine of the Gospell is not onely concerning faith but also concerning the works of the faithfull Of Ierome in his preface vpon Marke saying that there are foure qualities of the Gospell 1. Precepts commaunding to decline from euill 2. Commaundements enioyning vs to do that is good 3. Testimonies shewing vs what we must beleeue concerning Christ 4. Testimonis of examples which shew perfection as Learne of me for I am lowly and meeke Mat. 11.29 2 The blasphemie of the wicked who say the Gospell is a firebrand of sedition and a foule puddle and sinke fraught with many mischiefes The one and twentieth common Place Of the agreement and difference of the Law and Gospell Are the Law and Gospell doctrines one opposite to another NO but onely diuers and seuerall so as in some things they agree in others there is a great difference In what things doe they agree 1 In the efficient cause For one and the same God is author of the Law and Gospell 2 In their last end for God doth require the verie same thing in the Law and Gospell if we consider the last end namely ful perfect and spirituall righteousnesse which leadeth to eternall life for without perfect righteousnesse that is entire obedience to Gods law no man entereth into life and looke what things the Law requireth namely satisfaction for both the fault and punishment and most perfect obedience these doth the Gospell bring to them which beleeue in Chtist and so by the Gospell the Law is established not destroyed Rom. 3.31 But wherein doe they differ 1 In the manner of knowledge for the Law is knowne in some sort by nature for as it is said Rom. 2.15 The Gentiles shew the worke of the Law vvritten in their hearts But the Gospell is not perceiued by no sharpnes of reason But of it it is said Ioh. 1.18 No man hath seene God at anie time the sonne vvho is in the bosome of the father he hath reuealed him to vs. And Ephes 1.9 a Colos 1.16 2 Tim 1 10 The Gospell is called a Mysterie that is a secret hidden from euerlasting and made manifest by the ministerie of the spirit And 1. Cor. 1 23. We preach Christ crucified foolishnesse to the Gentiles and a stumbling blocke to the Iewes And 2.7 We speake the vvisedome of God in a mysterie euen the hid vvisedome vvhich God hath determined before the vvorld vnto our glorie vvhich none of the Princes of this vvorld hath knowen 2 Againe in order of the manifestation because the law goeth before the Gospell followeth by nature publication and ministerie Also in respect of the minister for the minister of the law was Moses the minister of the Gospell is Christ a Ioh 1 17 7 22 Likewise in the maner of comming to the
end which is common both to the Law and Gospell or in the manner of obtaining righteousnesse for the doctrine of the law is the law of works which preacheth of doing and giueth the reward to him that doeth the law but the Gospell is the law of faith which imputeth faith unto righteousnesse to him that doth not worke but beleeueth in him who iustifieth the vngodly Rom. 3.21 4.5 10.5 Moreouer the law requireth of man a mans owne proper righteousnes and perfect obedience to all the commandements of God which he is bound in his owne behalfe to performe Leuit. 18.5 Mat. 19.17 If thou vvilt enter into life keepe the commaundements but to him that hath not this obedience it threatneth a curse b Deut 7 2. Gal. 3 10 But seeing it is impossible for man to attaine this end by reason of the corruption of the flesh c Rom 8 3.7 the Gospell offereth vs the righteousnes of another namely of Christ to be receiued of vs by faith that they which beleeue the Gospell may haue by imputation that which the law requireth to be in a man by propertie Rom. 5.19 By one mans obedience shall many be made righteous And Christ is the fulfilling of the law vnto righteousnes to euery one that beleueth Rom. 10.4 or which commeth to the same effect we may thus say The law demādeth the sum of our debt the Gospell publisheth the remission of it 3 They differ in the forme or difference of the promises for the promises in the law of eternal life temporall benefits are conditional That is they require the condition of perfect fulfilling the law as a cause as for example If thou do these things thou shalt liue in thē where the particle If for because expresseth the cause for our obediēce is required in the law as a cause But the promises of the gospel are free are not giuē because of fulfilling the law but frely for Christs sake Therfore whē it is said If thou beleeue the particle If is not causal but syllogistical that is it sheweth a consequence neither is there signifyed by it a cause or desert but a mean instrumēt without which applicatiō of Christs benefits cānot be made Therfore the particle freely doth especially make a difference betwixt the gospel the law Rom 3.24 Being iustified freely by his grace through the redemption of Iësus Christ which grace is set forth by many parables in the gospell 4 They differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by the effects adiuncts efficacy office of either of them For first the law teacheth good works neither doth it minister strength to the auditors therof by which they may performe those works neyther changeth the minds of men for of the law Moses speaketh thus Deu. 29.4 Ye haue heard seen but God hath not giuen you an vnderstanding hart But the gospell endoweth the saints with the holy ghost which spirit doth also giue that which the gospell requireth to wit faith Ier. 31.33 I will write my law in their hearts not with inke but vvith my spirit And the Apostle Gal. 3.2 speaketh thus This one thing I vvould knovv of you haue you receiued the spirit by the vvorks of the lavv or by the hearing of faith Therfore Paul 2. Cor. 31.8 calleth the lavv the ministery of death vvritten in the tables of stone but the gospell the spirit planted in the heart and ver 9 he calleth the law the ministery of condemnation but the gospell the ministery of righteousnes 2. Againe the law sheweth the disease accuseth exasperateth and laieth open sins but doth not take them away Rom. 3.20 But the gospell couereth sin and healeth the disease by declaring and pronoūcing free pardon of sins by Christ alone for this cause no man could euer be iustified by the law but by faith of the gospell we are all iustified 3. In the law is reueiled the wrath of God vpon euery man in the gospell without the law is reueiled the righteousnes of God from faith vnto faith Rom. 1.17 3.21 5 Lastly the Law and the Gospell do differ in the application to the obiectes or degrees of men for as the Apostle commaundeth 2. Tim. 2.15 that Doctors should rightly cut the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preaching of the law properly belongeth to the impenitent and they who are not yet conuerted and those who continue in their sinnes hypocrites and secure persons as Christ Mat. 22.37 vseth the threatning of the law against a proud Lawyer Therefore saith the Apostle 1. Tim. 1.9 The law was made for the vniust But the Gospell belongeth to the repentant Therefore Christ in Luke 4.18 out of Isay 61.1 teacheth that the Gospell is to bee preached to them that are poore in spirit and of a contrite heart Therefore also Luke 7.48.50 he preached grace and mercie to the penitent woman Is it necessarie and profitable to know the difference of the Law and Gospell It is for the name it selfe doth cleeeely proue that the law is one kinde of doctrine and the Gospell another 2 Because the not knowing of this difference is a fountaine of error obscuring the light of the doctrine of Christ of the righteousnes of faith of perturbations of conscience On the contrarie by the difference of them both the office and benefits of Christ are better vnderstood 3 The Church is discerned and acknowledged from other sects and true faith and conscience is kept in great and true horrors of conscience What things are repugnant heerto 1 The error of the Papists who make no difference betwixt the Law and the Gospell but transforme rhe Gospell into a law and call it a more perfect law saying also that the old law was a law of feare the new a law of loue and that Christ hath merited and doth giue to vs that grace whereby we may fulfill the commaundements and by them attaine righteousnesse and eternal life 2 Of the Monks who cal those things which Christ Mat. 5 38. 6.31 19.11.12.21 speaketh to expound the lawe to lance the conscience and to stirre them vp to a desire of himselfe counsels onely necessary for them who desire something more perfect then the law of Moses commaundeth of this nature they faine three things chiefly to be deliuered by him 1. of not reuēging 2 of pouerty 3. of virginity but the precepts they say are necessary to al men where as on the cōtrary there is not the least word which Christ spoke which wee must not obey 3 The error of Pelagius and the Schoolemen who haue taught that the Patriarches were iustified and saued by obseruation of the law of nature the Iewes by keeping the law of Moses but Christians by obseruation of the new law of the Gospell The two and twentieth common Place Of the difference of the old and new Testament What signifieth the word Testament PRoperly it signifieth the iust and true meaning of our
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
in contraries for as by one mans disobedience many were made sinners so by the obedience of Christ many are made righteous Rom. 5.19 5. By the effect because from iustification by faith alone ariseth peace with God that is to say securitie and tranquillitie of conscience or that ioy which commeth from a conscience excusing and acquiting vs from sinne and death peace toward God confidence and hope of the glorie of god that is of life eternall f Rom. 1.5 8 35. Tit. 3 7. 1. Ioh. 3.21 6. Because the glorie both of the exceeding iustice and mercie of God cannot stand safe and fyrme nor the merit of Christ remaine whole and sound vnlesse wee bee iustifyed onely by faith in Christ Iesus and not by workes or if we should bee iustifyed partly by faith and partly by works g Rom. 3.19.25.26.27 What is the end of our Iustification The fyrst and chiefe end in respect of God is his glorie Eph. 1.6 To the praise of the glorie of his grace and to the praise of his glorie namely that the praise thereof might not bee giuen to any man but might redound wholy and absolutely to god alone so that hee alone might bee acknowledged to bee iust and mercifull to be the iustifyer of him which is of the faith of Iesus Ro. 3.26 In which place there is mention made of a double or twofolde glorie of GOD the one which proceedeth from his iustice that hee might bee iust the second that which proceedeth from his mercie And iustifying him which is of the faith of Iesus For from the alone benefit of Iustification ariseth the manifestation of that admirable temperament of the iustice and mercie of God and from thence Gods glorie both of his iustice towarde his sonne in punishing of sinne who spared not his owne sonne being made sinne for vs and likewise of his mercie toward vs imputing vnto vs that beleeue in Christ though we be wicked and vnrighteous by nature our faith for righteousnesse 2. The declaration of his goodnesse 1. Pet. 2.9 That ye should shew forth the vertues of him that hath called you out of darknesse into his maruellous light The next end in respect of vs is that wee being made righteous by imputation might be accepted of God and iust that is might bee set free from the guilt excelling through the gift of Christs righteousnesse Furthermore that the righteousnesse of the Law might bee fulfilled in vs and that wee might enioy the fruite of righteousnesse which is life eternall Rom. 8.7 Tit. 3.7 That being iustified wee might bee made heires of euerlasting life Lastly that wee our selues might bee bettered and made righteous Gal. 2.17 If then while wee seeke to bee made righteous by Christ we our selues are found sinners is Christ therefore the minister of sinne God forbid For to this end are we iustified by faith through Christ that the old man being abolished by the power and efficacie of Christ crucified Christ might liue in vs and that wee should by our studie and labour endeauour to bring forth good workes shewe our selues thankfull to god for so great a benefit And therefore it is that the Apostle Paule almost in all his Epistles deriueth the Doctrine of sanctifycation or good workes from the Doctrine of faith or iustifycation as the cause from the effect or the necessarie consequent from the antecedent What are the adiuncts of Iustification If you respect the actions of God therein election and effectuall vocation doe goe before it a Rom. 8 31 but if ye respect man surelie not workes foreseene neither merits of congruitie or condignity For saith Augustine good workes doe follow a man alreadie iustified and doe not goe before a man that is to bee iustified as good fruites are not before a good tree but sinnes and wickednesse and the workes of the flesh b Ro. 3 23 4.5 The workes accompanying or following it are peace of conscience or tranquillitie and quiet of minde and conscience Rom. 5.1 Being iustified by faith wee haue peace toward God through our Lord Iesus Christ Moreouer the adopting of vs to bee sonnes of God our sanctification or newnesse of life the fruites wherof are described Gal. 5.22 For they that are made partakers of Christ through faith they doe with him receiue the holie Ghost the author of all holinesse from whence it is that these two benefits are indeede distinguished one from another but yet so linked together by an vnseparable bond that they can neuer bee plucked asunder and the latter is the testimony of the former both in the soule of the faithfull man himselfe and to other men also What is the effect of Iustification Free entrance and accesse to God c Rom. 5 2. our glorification d Ro 6.22.23.20 which is begun in this life and perfected in the life to come Is our Iustification perfected in this life In Iustification as wee are iudged and accounted righteous by God so wee are adiudged vnto life eternall So that in respect of Gods decree and of the sentence it selfe of life eternall pronounced by God the Iudge also in respect of righteousnes which the heauenly Iudge imputeth vnto vs our Iustification is alreadie perfected in this life sauing that in the life to come this imputed righteousnes is to be reuealed and made more manifest and to be more neerely applyed and appropriated vnto vs. But yet our whole iustification is perfected in this life in which a man may be said to bee fully and perfectly iustified Wee are the sonnes of God therefore iustâ—fied but it doth not yet appeare what we shall be 1. Iohn 3.2 But if you respect the execution of Gods decree and looke vnto the life and glorie which is adiudged vnto vs and which is to cleaue and stick vnto vs because that in this life is not perfected in vs our iustification therefore may bee accounted also imperfect in this life Can the benefis of iustification perish by reason of our sinnes No by no meanes for the purpose of god cannot bee depriued of his end And 1. Ioh. 3.9 Whosoeuer is borne of GOD sinneth not that is not vnto death because his seede that is the holy Ghost abideth in him Besides the gifts and callings of God are without repentance Rom. 11.29 When is the vse and necessitie of the Doctrine of iustification felt and perceiued 1. In the serious examination of the conscience when a man presenteth himselfe as guiltie not before an earthly but the heauenly Iudge for then being carefull and pensiue for his deliuerance he doth willingly prostrate and make himselfe of no reputation hauing first considered the great maiestie and iustice of God before which nothing is accepted vnlesse it be euery way perfect and absolute a Esa. 4 5 2. In the imperfection of his owne righteousnes Iob 4.7 18. Behold they that serue him are not faithfull and hee hath found iniquitie in his Angels how much more in
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
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
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
the rest be saued God forbid for God in calling doth so call that he turneth the will also of the elect to repentance by the spirit of regeneration and giueth and bestoweth on them true faith and perseuerance passeth by the reprobate so as they themselues also are otherwise vnwilling Besides it is contrary to the nature of the elect to abuse the decree of their election to the desire of sinning nay vnlesse they liue godly they boast of their election in vaine because as God hath predestinated vs to life eternal so hath he predestinated vs to good works Ephes 2.10 And that we might lead a holy and blamelesse life Ephes 1.4 But it neither happeneth to the reprobate to liue godly which if it might they should not be of the number of the reprobate but of the elect because the loue of an innocent and honest life cannot be seene but by election VVhat is the vse and fruit of this doctrine 1 It is auaileable for the confirmation of our faith in God for he knoweth not God aright who doth not acknowledge him to be most wise omniscient almightie and vnchangeable in ordering his creatures 2 It helpeth the assurance and sound confidence of our saluation because it dependeth not on vs or of any variable cause but of the eternall and immutable good pleasure of God a Romans 8 21. fol. 2. Tim. 2.19 3 It profiteth vs touching our comfort against the furies of the children of this world and the fewnesse of beleeuers as Christ saith Mat. 11.26 and cap. 13.14 b Iohn 12.39 And therfore could not they beleeue because saith Esay he blinded their eyes not as though God doth spread a blindnesse on them but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan and their owne desires and Paul Rom. 11.12 doth often vse this doctrine 4 It auaileth against temptation and all the fierie darts of Satan by making certaine account that no creature can separate vs from the loue of God Rom. 8.38 And against all affliction because all thinges aswell aduersitie as prosperity make for their good who are called according to the purpose of God Rom. 2.8.4 3 It maketh for our instruction viz. 1 To acknowledge Gods singuler goodnes toward vs who vouchsafed to elect vs vnworthie ones out of the companie of wicked and to ordaine vs for heauenly glorie Rom 1.25.2 For stirring vp an humilitie godly sorrow in vs. 3 For our thankfulnesse that we attribute the glorie of our saluation to God onely and that we celebrate his infinite benignitie toward vs in heart word and worke who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie a Eph. 1.3.5.9 4 And that we striue to make our vocation and election sure by good works 2. Pet. 1.5 He is iust that worketh righteousnes and he that is iustified is called also because righteousnes is by faith but faith by hearing Moreouer he that is called Is chosen according to the purpose of God Vers 10. Also He hath chosen vs in Christ Ephes 1.4 That we might be holy and blamelesse before God and so the vessels sanctified to honour and prepared to euerie good worke that is The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed b Tim. 2.21 What is contrarie to this doctrine 1 The errour of the Pelagians and Semipelagians who teach an vniuersall grace and so that there are none Elect and that it is in the power of man to beleeue or not to beleeue feigning the causes of saluation to be in men themselues without God also they teach that the elect may perish and fall away from the grace of the mercie of God 2 The error of Thomas Aquinas who thought the number of the Elect in deed to be certaine but the number of the reprobate vncertaine 3 The errour of certeine Vbiquitaries who 1 teach that the fall of Adam happened without the decree of God and without any ordinance of his contrarie to that is spoken Prou. 16.4 Esay 45.7 c Iam. 3 37 Amos 3.6 Ioh 12.39 2 That no decree of God concerning the sauing of the godly or casting of the reprobate consisteth of his simple will against the places Rom. 8.28 and 9.11 3 That God without doubt would not the reprobation of any against the places 1 Sam. 2.25 Rom. 9.19 He hardeneth whom he will and by consequence taketh vengeance on those whom hee wil haue to be hardened 4. Also that the reprobate may be conuerted and saued contrarie to the places Iere. 6.30 and 13.23 a Ioh. 12.39 17.9.12 19. Rom 9 22 Luke 22.20 This is my bloud which is shed for you c. Math. 26.28 For many not for all to the forgiuenesse of sinnes Ephes 5.25 Christ offered himselfe for the Church Hebr. 10.26 1. Pet. 2.7.5 That it is the purpose and will of God simply that all should be saued and that the generall promises are to be vnderstood without restraint against the places of Scripture which restraine the effect of them to the Elect b Col 1 20 25 2 Tim 2 19 Heb. 10 14. 4 The errour of the Papists who make faith foreseene or good works or a foreknowledge of merits the precedent cause of Election and that the predestinate cannot be certaine of their predestination vnlesse it be reuealed and that by some notable priuiledge and the Elect may doubt of their Election 5 The errour of them who subiect Election to the eternall decree of God but not reprobation for that it is necessarie that two opposites should be reckoned vnder one kinde 6 The errour of them who would not haue predestination to be taught in the Church against the saying of Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not search out those things that are hidden neyther to be vtterly ignorant of those that are manifest 7 The errour of them who not distinguishing reprobation from damnation doe thinke that as God hath reprobated some of purpose onely so he condemneth them of the same purpose when notwithstanding sinne is the cause of their damnation 8 The errour of the Libertines who dream that Christians may be saued without the mediation of the middle causes 9 The errour of prophane persons who wickedly abuse this doctrine to the licenciousnesse of sinning The seuen and thirtieth common place Of the last Resurrection What doth Resurrection signifie PRoperly a certain standing againe which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second standing of him that fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in composition signifieth againe But specially it signifieth the returning or restoring of bodies from death to life Figuratiuely 1. It signifieth Metonimically an immortall life a Phil. 4.11 2 Metaphorically a deliuerance from dangers vnto which by the like figure death is attributed
b 2 Cor. 1 10.11 4.14 2 The soules new birth which is when wee rise ftom sinne that wee may liue vnto righteousnesse which is also called a Repentance and spirituall Resurrection Whereof Paule If ye bee risen vvith Christ seeke those things that are aboue Colloss 3.1 and Reuellat 20.5 It is called The first Resurrection vvherein they that haue their part the second death shall haue no power ouer them verse 6. to which there is a later Reuel 20.13 which is called The resurrection of the flesh and is also called of Christ a new birth Mathew 19.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby all the Elect indeed shall beginne to liue a newe life and by Analogie an awakening or raysing vp chap. 27.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeke word that signifieth to raise vp or to awaken whereof heere we must entreate What is resurrection It is the restoring of the same humane bodie to life in the same substance taking away the mortality which by the mighty power of God shall be in the last day to the glorie of God Or It is a certaine new birth or second vnion and insoluble coupling of humane bodies and soules which before by death were seuered one from another as death being ouercome men in all points made immortall may be preserued and may liue for euer some in glory some in paine after the course of their life before led Hovv manifold is Resurrection Twofold Generall or finall which none shall escape which is reserued vntill the last day a Iob 15 12 which we confesse in the Creed I beleeue the Resurrection of the flesh Particuler or going before whereof there are singuler examples in the Scriptures both of the Old and New Testament As 1. Of the widowes sonne of Sarepta raised vp of Elias b 1 Kings 17 22 2 of the Shunamitih womans sonne which Elizaus raised vp c 2 Kâ—ngs 4 33 3 Of a certaine man at the touching of Elizaeus bones lying in the Sepulchre d Cap. 13 21 4 Of Iairus daughter e Math 9 25 5 Of the onely sonne of a widow in Naim f Luk 7 15 6 Of Lazarus the Bethanian g, Ioh. 11 43 7 Of Christ himselfe which obtaineth the chiefe place h, Math 28 6 8 Of some Saints whose Sepulchres though when the stones cleft at the death of Christ they were opened yet they went out of their graues after Christs resurrection 1. Not that they might conuerse amongst men any more to die againe as Lazarus and others but rather that they might accompanie Christ into life eternall by whose power they had risen that they might be vndoubted testimonies of Christs quickening power i Math 27 52 53. 9 Of Tabitha the woman of Ioppa at the word of Peter k, Act 9 40 10 Of Eutychus railed by Paule l Cap 20 10 May the generall Resurrection be declared by Phylosophicall arguments No for to the Philosophers it alwaies seemed ridiculous strange and hard to be beleeued m Act. 17 18 20 and to Festus the President madnes n cap. 26 24 2 Because if we consider the efficient cause and meanes it is a supernatural action which exceedeth the whole power of nature Neyther are the principles thereof first and by themselues knowne in nature 4 And those things which are beleeued cannot be knowne by nature for faith is the euidence of things not seene Hebr. 11.1 Lib. de Resur carnis Whereupon Tertullian saith The hope of Christians is the ResurrectioÌ„ of the dead Moreouer there are many arguments effectual apparantly enough But if they be diligently sifted they are probable argumeÌ„ts onely and not necessarie if we consider naturall things On what foundations then doth the faith of the Resurrection consist 1 On the wil of God that is in the will of god laid open in the wâ—itten word or on the infallible immoouable certainty of the whole Scripture albeit common sense reason nature likewise be altogether contrarie therunto that is by the manifest testimonies of Scripture such as among many other these are 1 Gen. 3.15 The seede of the woman shall bruise the serpents head that is shall destroy the works of the diuell 1. Iohn 3.8 And therefore shall abolish sinne and the wages of sinne which is death which could not be if the dead were not raised vp 2 Iob. 19.25 I know that my Redeemer liueth and he shall stand on the earth in the last day and though after my skinne wormes destroy this bodie yet shall I see God in flesh whom I my selfe shall see and mine eyes shall behold and none other for me that is I my selfe shall rise againe in the qualitie of my person and in the veritie of eyther substance 3 Esay 26.19 Thy dead shall liue and thy slaine shall rise againe c 4 Ezech. 37.12 Behold my people I wil open your graues and cause you to come out of your Sepulchers and will put my spirit in you and ye shall liue for although figuratiuely vnder the resemblance of the resurrection he describeth the restoring of the people out of the habitacles of captiuitie yet euen thereby doth hee prooue the Resurrection For that must needs first bee to it selfe that is compared to another For a similitude of that vvhich it vvast and idle fitteth not a parable of no bodie doth not accord of nothing there is no metaphor and allegorie saith Tertullian 3 Dan. 12.2 Many of of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt that is All indeed shall rise but many of them to life many to eternall death or the Prophet speaketh so because all of vs shall not die but wee shall bee all changâ—d But Christ that is priuie to the will of God and the interpreter thereof prooueth it by a firme argument Math. 22.32 That God was not as though they now were not but is euen yet and for euer the God of Abraham Isaacke and Iacob and that truly of the whole person not of the one part thereof viz. the soule onely for so doth he assure those that are his that we will saue both bodie and soule and will not giue them an halfe but a full and perfect saluation Therefore doe they liue and God hath care ouer them and they shall liue For though God be not the God of the dead according to the Sadduces argument who thought that their bodies should neuer rise againe because he cannot be called a God in respect of them who neither are nor euer shall be yet God is Lord ouer the dead Rom. 14.9 according to the argument of Paule namely for that dead bodies are not quite brought to nothing And Christ in his due time shall quicken them againe for euer being ioyned againe to their soules that he may be true in the couenant made with those Fathers For how are they happie saith
their hands and that he shall be our Iudge whose brethren we are and the members of his bodie who is a most louing Iesus that is a Sauiour Patron Aduocate Redeemer and Intercessor for vs who laid downe his life for vs and who hath solemnly promised euerlasting life to all them that beleeue in him Rom. 8.32 VVho shall condemne It is Christ that maketh intercession Whereupon we haue good cause to wish for that day according to the saying of Christ When these things beginne to come to passe then looke vp for your redemption draweth neere Luke 21.28 So that it is a merueile which Tertullian in his Apolegetic cap. 38. writeth that Christians were wont to pray for the deferring of the end seeing we daily desire the comming of Gods kingdome 3 It terrifieth the wicked because him whom now they refuse for their Sauiour they shall finde to be their iudge who shall adiudge them to eternall torments VVhat is contrarie hereunto 1 The heathens opinions of the worlds eternitie 2 The Decree of Origen and the Chiliasts that at length a thousand yeares after the Resurrection all shall be saued 3 The errour of them who beside the iudgement that ensueth presently at the first seperation of soule and bodie thinke there doth not an other vniuersall iudgement remaine And of others who thinke that the soules of the godly are not rewarded in heauen nor the soules of the vngodly punished in hell before the day of iudgement 4 The wicked opinion of those mockers who denie or contemning that iudgement or scoffingly asking when that shall be which is so long deferred 2. Pet. 3.3 who so soone as they heare that the last iudgement shall bee cauill As the Epicures and Stoicks cauilled Act. 17.32 following Manilius who saith The fathers savv no other neyther shall posteritie beheld any other 4 The curiositie of them who eyther vpon some fained Reuelation as the Circuncellions the Anabaptists the Enthusiasts who were wont to spread their prophecies amongst the common sort and to set downe the verie certaine yeare moneth and day of iudgement or vpon some position and aspect of the Starres or on some imaginarie supputations of numbers and times or on Arithmeticall calculations as this Platonists or are giuen to iucidiall Astrologie or on common prophecies or on humane authority dare define that time as they who repeat I know not what Rabbines dreame as if it were a diuine Oracle pronounced by Eâ—ias Six thousand yeares the world shall last two thousand years before the Lawe two thousand vnder the Lawe two thousand â—fter the Lawe and then shall the end be which saying may by the Historie it selfe be confuted as vaine because there was two thousand fiue hundred and thirtie yeares before the Lawe and fewer by many then two thousand yeares under the Law and it is manifestly contrarie to the saying of Christ Act. 1.7 For the end of the world doth depend neyther on the Law of nature or on course or any other cause but on the pleasure and secrete will of God onely The nine and thirtieth common Place Of Eternall life How many kindes or differences of life doe the Diuines make THree 1 There is a life of nature which the Apostle calleth an Animall life of the naturall soule being the better part of man a 1. Cor. 2.17 15 47 whereby the good and bad doe in this world one among another liue are quickened doe perceiue and vnderstand which may also be called a Bodily Temporall Naturall and Present life Whereunto the first or naturall death which is a dissolution of the bodie and the soule is opposed 2 There is a life of grace which Gods children onely in the spirituall kingdome of Christ doe enioy in this world which by way of excellency is called The life of God not so much for that it is from God as all the other three kinds of life also are as because God liueth in them that are his that this life he sheweth and approoueth b Ephe. 4.18 and it is called for the same respect The life of Christ because Christ liueth in his through a supernaturall faith and spirit and they liue vnto God and conforme their life vnto his will c Gal. 2.20 and it is called a new life a Christian life and a Renewing of the mind will and affections and it is also called a new creature a new man supernaturall and spirituall which is opposed to death in sinne and to the old man a Col. 3.3 3 There is a life of glorie whereby the soule being ioyned againe to her owne bodie shall lead a life which the Apostle calleth spirituall not in respect of the substance but of the qualities 1. Corinth 15.44 whereby the faithfull shall liue for euer and it is laid vp in Christ and in the end of the world shall be disclosed a and which is opposed to the second death and is called eternall whereof only here we are to intreat But how manie waies is aeternall life taken Two waies 1. Metonymically both for the way that is in the meanes and manner of comming to the inheritance of heauen Iohn 3.36 He which beleeueth on the sonne hath aeternall life And Cap. 17.3 This is eternall life that they acknowledge thee to be the onlie true god and whome thou hast sent Christ Iesus where by the way we may note Thee and whome thou hast sent Christ Iesus to be the subiects in this proposition and the only true God the praedicates of either subiect Also for Christ himselfe 1. Iohn 5 20. This is the true God and life eternall Efficiently indeed as he is God but as he is man and died for vs in part materially because sinne which is the cause of death was purged in his flesh in part also efficiently but by a secondarie meanes namely by his intercession good will and vertue of his sacrifice by the communication of his flesh with vs and of forgiuenes of sinnes and of life eternall which is therein partly also instrumentally because the deity quickeneth vs by reason of the substantiall vnioÌ„ through the flesh And after this sense is life aeternall begunne in the faithfull in this life 2 Properly for the estate of the blessed after this life whereof Iohn in the same 3. chapter 16. verse whosoeuer belieueth on the sonne can not perish but hath euerlasting life And. 3.7 to Tit. 9. We are heires according to the hope of eternall life By what arguments doe we proue that there is a life eternall 1 From the nature of God for seeing there is a god and the same is liuing and eternall it followeth necessarily that there is a life eternall whereby god liueth and is eternall 2 From the condition of the soule for seeing that it is immortall it followeth that there doth remaine an other life after this wherein the soule liueth by it selfe though seperated from the body and in which life she acknowledgeth and praiseth god highly 3
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
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
the vse of Baptisme Lib 1 de resur carnis did answere being demaunded Whereupon is that saying of Tertullian The soule is not established by washing but by answering But when the Infants of the faithfull are to bee baptized neither actuall faith which is by hearing nor confession of faith ought to be required of them which God himselfe neither demaundeth of them neither are they able to haue it or expresse it by reason of their age Therfore these words Doest thou beleeue I beleeue Dost thou renounce I renounce are vnfitly transformed from the Baptisme of them in yeares to the Baptisme of children if wee consider the Infants themselues Are Infidels of yeares requiring baptisme to be baptized If the question be of Turkes or Pagans or Iewes who sometimes for ciuill Causes and for lucre and gaine require baptisme because baptisme ought to bee the Sacrament of Regeneration not a vaile or couer of hypocrisie and filthy lucre they are not to be therefore baptised but if they testifie sincerely 1. That they account not gaine godlinesse 2. That they renounce Mahumetisme or false Iudaisme or Paganisme 3. That they vnderstand embrace and professe from the heart the doctrine of Christ and beleeue in Iesus crucified and in the meane time their life and saith being well considered they giue good hope vnto the Church then at length they may bee baptized So Philip did answere the Eunuch requiring baptisme If thou beeleeuest with all thy heart thou maist be Baptized And hee answering said I beleeue that Iesus Christ is that Sonne of God which words containe a manifest forme of confession which in the Apostles times was drawne from them who were baptized when they were come to yeares of discretion Act. 8.37 Are the little children of Infidels manifestly strangers from Christ straight way to be baptized if they be neglected of them and taken vp by Christians No vntill they be of yeares and well instructed in the Doctrine of Christ declaring a true confession of their faith and doe so testifie that they are endewed from God with grace and selected out of the world and sanctified by the right of Gods chidren therefore in the ancient Church all Infidels that were of yeares were first catechized before baptisme which being done baptisme might not be denyed them at any hand Are the children of those which are in the Church but by the vncleannesse of their life declare themselues indeed not to be of the Church to be baptized They are because the iniquitie of the parents ought not to defraud the children borne in the Church Ezech. 18.4.20 The Son shall not beare the iniquitie of the Fathers 2. Neither is the impietie of the next Parents to bee considered so much as the piety of the Church in which they are borne and which is as it were their mother as likewise their ancestors who liued godlily Vnto which appartaineth that which Paule saith Rom. 11.16 If the roote bee holy that is the first parents then the branches also that is the posteritie Therefore Circumcision was not denyed to the children of the wicked Iewes Hence it is that euen they which are borne in adultery although the Parents repent not Epist 75 ad Aurilium Episcopum yet being offered to Baptisme by others then their parents are not to be reiected of the Church as Augustine teacheth where hee concludeth If any be borne of excommunicate persons yet such a one cannot be partaker of the excommunication seing he is not of the cryme Are the children of Papistes to bee admitted to the Baptisme of the true Church They are 1. Because it is presumed and that rightly that the Church though hidden doth yet continue vnder the dregs of the papacie in regard of the elect who in their time get forth for 2. Thess 2.4 it is said he which opposeth himselfe that is Antichrist sitteth in the Temple of God not in the Temple at Ierusalem which neuer shall be built againe as Christ witnesseth but in the Church according to that 2. Cor 6 16. You are the Temple of God As also because the earnest of Christianitie although blemished with many spots is notwithstanding retained in its substantiall forme yea the verie doctrine of the foundation of Christianity in that which belongeth to the trinitie and the person of Christ yea a residue of the Couenant continueth there on Gods part as Paule speaketh of the Iewes Rom. 3.3.4 a and. 11.25 and it is said to beget children vnto GOD but such as she exposeth to Moloch and defileth with false worshippes As it is said of the Church of Samaria and Israell which retained the signe of circumcision and professed the Law but in title onely and withall obserued Idolatrous worshippes of the Gentiles b Ezeâ—h 16 10. 23.4 Therefore the children of the Papists are not in my opinion to bee kept from Baptisme if any of the parentes require it or if anie bee present which will promise for their right education Are infantes alwaies to bee baptized seeing it is no where commaunded to Baptize them They are because it is no where forbidden and although it bee not commaunded expresly and literally yet it is commanded by proportion and good consequence 1. Because excepting the difference of the visible Ceremonie the Analogie or reason of Baptisme and Circumcision is all one the inward and spirituall thing and signification all one that is to say forgiuenesse of sinnes and mortification of the flesh The thing figured one and the same to wit Regeneration both of them a badge of the ingraffing and adoption into the family of GOD the same Christ promised in circumcision and declared in baptisme the same Couenant also the same will of God continueth ratified for the sealing of that Couenant and baptisme succeeded Circumcision by which all male children were commaunded to bee circumcised vpon the eight day a Gen. 17.12 Col. 2.11.12 Now the condition of Christian Infants in as much as coÌ„cerneth their age is not made worse in the Newe Testament for then it must needes bee that by Christs comming the grace of God is made more obscure more straight and lesse manifest to vs then before it was to the Iewes which is contumelious against Christ Truely if there was nothing in the commaundement of God for circumcising of Infants reprouable neither can there bee any absurditie noted in the baptizing of Infants But because that part of the Couenant which concerneth infants was now knowne to the Apostles by reason of Circumcision Therefore Christ was contented with a generall commaundement for Baptisme and did not iudge it needfull to commaund any thing peculiarly for Infants 2. Because they are in the Couenant as were the children of Israell to whom was the promise of the Couenant I will bee thy God that is hee that will haue mercie and saue thee and of thy seede after thee In which wordes is contained a promise of the fatherly fauour of GOD of the
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