of God But when we affirme that we are iustified onely by faith in such sense as hath bene expressed our meaning is not to exclude the care practise of any good work in those that are so iustified but rather by the magnifying of the grace of God to prouoke our selues others so much the more earnestly to the studie performance of al obedience for declaratiō of our true thankfulnes to God And for many other weightie causes to wit for the assuring vnto our selues the truth of our owne faith the certaintie of our election for the quiet peace of our cōsciēces also for the good exāple of others that they seeing our good works may be moued to glorifie the name of God our heauenly father lest otherwise we should imbolden any to speake euil of the Gospel or at the least grieue the rest of the brethren if we should be vnfruitful in good works c. We teach also as we haue learned out of the word of God that the faithfull seruants of God truly iustified are likewise truly sanctified yea so as through the renewment regeneratiō of the H. Ghost they haue a certaine measure of true inherent practike righteousnes in dying to sin the actions thereof in liuing to righteousnes all the good outward works fruites of the same And therefore are they vsually in the holy Scriptures described by this as by a speciall propertie that they loue righteousnes and that they are such as followe righteousnes c. So that in comparison of the vnfaithfull wicked whether more open loose transgressors or more close counterfet hipocrites they may truly be iustified that is preferred approued for righteous aboue them according as Saul was conuict euen in his own cōscience that Dauid was more righteous then himself Yea so are they renewed sanctified by the holy ghost that they are truly indeed accounted righteous inchoately in part euen before God who hath giuen them truth in their inward parts according as the holy Scriptures doe not in vaine call Noah Lot Iob and many other Iust men fearing God eschuing euill c. Gen. 7 1.2 Pet. 2 7 8. Iob. ch 1 ver 1 8. Ezek. 14 20. Luke 1 6 ch 2 25. In which respect we may truly vse the words of the Apo. Iames and say that they were all iustified by their workes that is declared to be righteous indeed in some measure of truth not in shew appearance only According also as it is said by our Sa Chr in the Gospell By thy words thou shalt be iustified and by thy words thou shalt be condemned that is it shall hereby be iustly discerned of men what manner of one thou art how thou art among them to be accounted esteemed Mat. 12 37. And as we read 1. Iohn 3 7. He that doth righteousnes is righteous to wit he is righteous indeed in truth though not perfectly righteous as he had taught before in that he wrot thus If wee say we haue no sin We deceiue our selues the truth is not in vs. Thus we doe not deny but plainely affirme that all true beleeuers iustified by faith haue as an effect thereof a generall care and practise of righteousnes begun in them though neuer perfected here in this life Neither yet do we deny but that through the same grace of God the sanctification of his holy spirit which he giueth vnto them the faithfull seruants of God may so vprightly behaue themselues toward men specially in some particular action yea in the generall intention purpose of their heart that they may truly professe that they are for any thing that men may charge them with as cleare as the child borne but yesterday Like as Dauid protesteth concerning his loiall heart toward king Saul altogether free from intending any traiterous conspiracy against him as Ps 7 3 4 5 Ps 131 2. Where he compareth himself to a yong child in respect of his innocency in that matter According also to that of our Sa. Christ Mat. 18 1 that we must all of vs as yong children be voide of pride ambition or else we cannot enter into the kingdome of heauen Like also as the Prophet Samuel cleareth himselfe as touching his vprightnes in gouernment and is iustified of the people 1 Sam. ch 12. And Paul Act. 20 33 c. And as Moses appealeth to God Num. chap. 16 15. Yea so may the seruants of God through his grace behaue thēselues in duties more directly respecting his own diuine maiestie that they may truly protest in his sight that they haue serued him in truth of heart as K. Hezekiah for his part protesteth in a good conscience Isay 38 3. And that they doe vnfeinedly loue the Lord as Peter protested Ioh. 21.17 Thou knowest Lord that I loue thee And Dauid Ps 18 1 and 116 1. And specially in some one action may they by the speciall grace of GOD so behaue themselues that they may in speciall manner bee iustified that is not onely bee allowed and approued but more then ordinarily commended therein as we haue the zealous act of Phineas set forth vnto vs for a notable example in that he executing the Lords iudgement vpon the adulterous Israelite and the Midianitish harlot it was accounted to him for righteousnes from generation to generation so pleasing was it vnto the Lord Numb 25 10 11 12 13 13 14 15 and Psal 106 30 31. According also to that which our Sauiour Christ saith of the woman in the Gospell who of singular loue toward him powred a boxe of very costly ointment vpon him Verily saith he wheresoeuer this Gospell shal be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Mat. 26 13. Thus we deny not but willingly grant that the faithful seruants of God haue their righteousnes in truth veritie through the sanctification of the spirit of God both infused or rather inspired and euen inherent in them and also actually flowing from them in the actions and duties of true righteousnes so that God himselfe being iudge and approuing the worke of his owne spirit they are found of him truly worthy to be preferred before the wicked yea to be receiued into his heauenly kingdome when they shall iustly be shut out and condemned to Hell for euer as we read Matt. 25 31 c. But with all we doe no lesse truly constantly affirme Isay 64.6 We are all as an vncleane thing or person to wit as a leaper And all our righteousnes is as a clout to be cast out of sight or nought worth c. Read also Exod. 28 38 Phillip 3 8 9. that all this their righteousnes is onely by fauour and mercy accepted of God with allowance from the throne of his grace as a fruit of their perfect iustification by faith in Christ through
the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
bringeth nothing to God but rather presenteth a man altogether empty and forlorne in his sight that he may be replenished with Christ his grace Wherfore it is a passiue work if I may so speake whervnto no reward is due Neither doth it yeelde any righteousnes to a man which it hath not receiued of Christ before Calu. vpon Iohn 6.29 And now further that our Sauiour Christ was necessarily both to fulfill the righteousnes of the law and also to die for vs to the ende we might be perfectly iustified by him it may easily appeare if wee doe rightly consider that all of vs who stand in need of iustification by him doe not onely want righteousnes in that we can neither for the present nor shall euer be able in this life to fulfill the righteousnes of Gods law our own selues who faile alwaies euen in the best duties that we doe but also that we are infinitely guiltie of transgressions rebellions concerning the time past through the pacience of God as the Apostle Paul hath taught vs. Yea and besides all this wee doe originallie stand whollie corrupte and guiltie of eternall condemnation before the iudgement seate of God as the same Apostle hath convicted all the world both yong and olde Roma 3.19.20 and chapt 5.12 c. For the least of which our transgressions wee our selues could neuer in our owne persons haue made any iust and sufficient recompence or satisfaction to the most holy iustice of God Iâ— is necessarie therfore that wee doe in euery respect relie whollie vpon our Sauiour Christ alone and vppon the most free grace and mercie of the Lord God our heauenly Father for our Iustification and Saluation seeing it is expressâ—ly affirmed as we haue often heard and reade and cannot too often heare reade and consider out of the holy Scriptures that they are not to be found in any other but in him alone as Act. 4.11.12 This is the stone cast aside of the builders which is become the head of the corner Neither is ther saluation in any other for among men there is giuen no other name vnder heauen wherby we must be saued Our Sa Christ onely of all men is perfectly holy and righteous in life Our Sa Christ alone is of all men pure vndefiled by nature He therfore alone and no other could be that meete and worthy sacrifice euen the lambe of God without spot which God himselfe hath appointed to take awaye the sinnes of the world and to bring in euerlasting righteousnesse as the Prophet Daniel long before the performance of it did prophesie of him in the 9. chapter of his prophesie And in deede in somuch as wee in and of our selues are altogether corrupt and sinfull by nature yea and doe still so remaine in a great part euen after the grace of regeneration is begunne in vs howe may it be thought in any probabilitie of good reason that any mans owne workes should iustifie himselfe and deserue any thing at Gods hand for the merit and worthines therof as our popish false teachers doe blasphemouslie contend For whether wee â—â—te vp our eyes to God or cast them downe vpon our selues wee shall be easily yea and that with great force also cast off from all confidence this way if so be wee will vprightly weigh and consider all things For first concerning God hee is as wee knowe such a one and so infinitlie rich and all-sufficient in himselfe that whatsoeuer is giuen him hee hath nothing the more And as the holy prophet saith Who hath giuen him and it shall be recompenced him As though he should say that God is beholding to no creature but hee giueth aboundantly to all and yet hee hath neuer the lesse And secondlie as touching our selues wee want all those conditions which are necessarie to bee found in those persons that should merit or deserue anie thing at the hands of God For first wee are not out of his debt nay wee are most deeply indebted vnto him by thousands of talents as we read in the Gospell Secondlie we can gratifie God with no good thing which we haue not first receiued of him And besides that which wee are able to bring is nothing equall to that reward of euerlasting life and saluation which proud men shame not for their worthines to challenge at the hands of God Nay rather euen that little which wee bring vnto God and the same also his owne gift bestowed on vs before it turneth to our owne further benefit through the exceeding bountifulnesse of God And therfore howe much the more God vouchsafeth to accept at the handes of any their seruice and duety by so much the more they are yet more deeplie bound and indebted to him For it is of meere grace and fauour that hee accepteth any duety at all at any mans hands To the which end worthily saith Elihu in the booke of Iob. chap 35.7 speaking on the Lordes behalfe in this wise If thou be righteous saith hee what giuest thou vnto him or what receiueth hee at thy hand Thy wickednes may hurt a man as thou art and thy righteousnes may profit the sonne of man c. Howe then may it be thought that it is in any mans power to benefit the Lord and to deserue anie thing at his handes whereby hee should be beholding or indebted vnto him Blessed be the Lord our God therfore who hath of his most gratious goodnesse inlightened his seruants to see and vnderstand the truth of this most holie and comfortable doctrine of our free iustification by faith and to discerne the vanitie and wickednesse of the false doctrine of mans merite by his owne works To the which end it shall be to our comfort as I trust to call to minde some holie testimonies which the seruants of God haue giuen vnto it from time to time Among whom that faithfull Martyr and minister of the Gospell of Christ M. Patrick Hamelton M. Patrick Hameltâ—â— â—n his bâ—â—ke 〈◊〉 stated out of latin mâ—â— English 〈◊〉 I Fâ—yâ—h set downe by M. Foâ—e Aâ—t and Moâ—um pag. â—â—â— c. hath with great sharpnes and dexteritie of holie vnderstanding expressed it wher hee affirmeth and confirmeth from the holie Scriptures that to speake exactely no manner of workes doe make vs eyther righteous or vnrighteous good or euill and that they neither saue nor condemne the children of God Hee expresseth his meaning thus and it is very true that vntill a man be iustified by faith and so be by faith allowed of God to be a good man he can not possiblie doe any good thing acceptable to God neither can any good deedes make him a good man For in deed without faith he can doe no good worke well Likewise also as he saith further euill works are not the cause that any man is euill but hee himselfe beeing euill first afterward worketh that which is euill Finallie as hee truely saith workes doe not saue but faith whence spring all good
works Neither do euill works simplie and in themselues considered condemne but rather infidelitie which is the root of all euill For to him that beleeueth Christ hath by his passion obtained forgiuenesse of all sinnes c. Read also the answere of Iohn Lambert another faithfull Martyr to the 31. Article obiected against him Good workes saith he make not a man iust but a man once iustified doth then good workes And so hath Augustine said of more ancient time that good works doe not goe before in him that is to be iustified but follow after his iustification He disputeth also that onely infidelitie is Peccatum damnans the sinne that doth vtterly cast men away Whereas faith is a generall medicine that healeth all sinne which the child of God may fall into These Christian paradoxes or strange sentences as they may seeme to be they are no other then our Sauiour Christ himselfe hath taught and namely by the similitude of a tree Mat. ch 12 33 34 35. Either make the tree good and the fruit good or else make the tree euill and the fruit thereof euill for the tree is known by his fruit O generation of vipers saith our Sa Christ to the proud Pharisies that iustified themselues made a great outward shewe of holines how can ye speake good things when ye are euill For of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things Now it is faith onely which maketh a man like the good tree and infidelitie which maketh a man like the euill tree c. Wherfore well saith an other learned man Beza in his Annotations vpon the 2. Chap. of Iames. Who would euer haue thought that men could haue bene so vntoward as to say that good fruit doth make the tree good to the end they might bring in the iustification of mans own works and not rather to confesse that the tree must first bee good before it can bring forth good fruit For this verily as he truly saith is no lesse absurd foolish then if a man should be of this minde to think that the cause should come of the effect And thus insomuch as we must be iustified by faith in Christ before we can doe any good worke it followeth that neither any workes before nor any good works after can iustifie vs in the sight of God For we are herein altogether preuented by our Sauiour Christ who alone is our perfect righteousnes before God as hath bin sufficiently declared Wherein it may iustly be delightfull to euery true beleeuer to see mans workes defeated and abased that the works of our Sauiour Christ onely may be perfectly aduanced and established WHerefore that we may now at the last conclude this point of iustification by faith in Christ and also of saluation the blessed consequent therof let vs firmely assure our selues against al aduersaries of the grace of God that they contending for a meritorious righteousnes really infused and inherent in themselues and concurring with their faith the which also with them is no better then a morral vertue assenting generally to the truth of the Gospel without any particular assurance that the righteousnes and saluation of Christ is certainly theirs let vs I say assure our selues frō the former testimonies reasons out of the holy Scriptures that they are herein altogether most grosly deceiued in that they haue not learned or rather if wee speake of those that professe learning among them that they haue hardened their hearts against the euident instructions of the word of God which as wee haue seene both plainely and plentifully distinguisheth betwixt the righteousnes of works and that which is by faith yea in this doctrine of iustification doe oppose workes to faith as perfect contraries the one being of the iust God the other of sinfull man that according to nature this of grace infinitly aboue all naturall reason or power and reach that of mans proud challenge this of Gods most free gift onely proper to those whom God maketh newe creatures to himselfe by regeneration in Christ euen such to whom onely he giueth this speciall grace that in the deniall of themselues they humble themselues in themselues and reioyce onely in that righteousnes which God hath brought to light exhibited in our S C. Let vs therfore be specially wel aduised take heed that we neuer abolish true humilitie out of our hearts by mis-vnderstanding the reioicing of the Gospell as they do whosoeuer stand conceited in the merit worthines of their own workes For doubtles the magnifying of mans owne works ariseth from that proud and arrogant opinion which men haue first conceiued concerning the worthines of themselues and their owne persons how vnworthie soeuer in truth they be And whereas they would seeme to borrow the merit of their owne workes from the merit of Christ this being altogether without warrant from Christ it is to be accounted no better then a cunning shift euen a meere deuise and vizard to couer and shadow their pride withall For if they meant in good sooth to magnifie Christes merit and worthines they would according to the doctrine of Christ rest wholly and solely in the same as being most perfect and entier in it selfe Out of all question whatsoeuer is more then this it is of wicked and diuellish pride how goodly a glosse soeuer any shall put vpon it It is but poison in a glittering cup. Let it for euer suffice that our Sauiour Christ hath by his owne hand pulled off the counterfet vizard thereof as was alledged before Luk. 18. vers 9. c. where the proude Pharisie as we haue seene is reiected of God for trusting in his owne righteousnes though he pretended to be thankfull to God for those his imagined vertues whereof he boasted himselfe but the poore sorrowfull sinfull Publican is iustified before God Let popish Iusticiaries therefore following their elder brethren the Pharisies boast and glory in their own works as they lust we for our parts wil by the grace of God humble our selues with all the faithfull seruants of God in the sight of our sinnes vnworthines and reioyce only in the Lord and in the multitude of his free grace mercy only in and by our Lord Iesus Christ according to the tenure of his owne most holie word promise Isai 45.25 The whole seed of Israel shall be iustified and glorie in the Lord. According also to that 1. Cor. 1.30.31 and Ephe. 2.9 as was alledged heretofore VVhat Repentance is NOw let vs goe forward You haue already answered to two of the things last propounded to wit what is meant by the word to Iustifie and also what this other word to Saue doth signifie The third thing yet remaineth that is what Repentance is The which though it was touched in our entrance into the doctrine of
gradu At in Christo qui sine vitio pasâ—iones omnes nostras animales inanerat sine vitio imperfectione ista sicut reliqua ipsius tum dicta tum facta fuerunt Homil. 32. in Historiam Passionis That is first of all saith hee let this be agreed vpon that these wordes containe not in them any waywardnesse of an vpbrayding or angry minde as though Iesus Christ should contend with his Father and vrge him to giue an account why hee should thus deale with him for then hee would not haue betaken himselfe vnto him as to his God and that by doubling of the word his God but that they are a dolefull speech of a mind most deeply distressed yea euen of a Sonne most obedient to all the commaundements of his Father Yet so as while he considereth himselfe being in this agony hee thinketh that vnlesse some helpe be yeelded vnto him more then his owne that he shal be altogether vnable to beare so great a burthen and to perfit those things which were imposed vpoÌ„ him and to bring them to their desired issue as though he should speake to his Father in these words Behold O Father I am heere yea euen willingly in that estate wherein it is thy good pleasure that I should be but the sense and feeling of thy exceeding great anger doth forcibly draw from mee these complaints insomuch as I cannot but maruell howe it should come to passed that I should perceiue no presence of thy fauour and assistance and the rather because without it that which it is thy will to worke by me and wherevnto also I am willing and desirous readily to obey thee in all things can neuer attaine the kindly issue of it So then from this pure and entire fountaine hath issued the present complaâ—nt which long since was vttered by Dauid in the same words he speaking of himselfe in respect of those exceeding great straites which he was in Psal 22.1 Yet as a type of Iesus Christ as it is manifest from the rest of the Psalme Wherein notwithstanding we are to obserue by the way that there is a great inequality betweene the figure the truth it selfe For the state of Dauid who wrote this Psalme though being very full of affliction and calamity yet was it by infinite degrees lesse then those sufferings which Christ indured vpon the Crosse wheâ—her we consider the cause or the measure or the effect therof And beside Albeit Dauid did not powre forth those his prayers without faith and hope yet as it falleth out in the best works of the most perfect among the children of God hee made some humane failing or slip so that there might easily be some remainder of fault seeing our faith is alwaies mixed with vnbeliefe and our hope with some spice of doubting But in Chriâ—â— who tooke vpon him all our humane passions without sin these things weâ—e without all sin and imperfection as all other of his speeches and actions were Hetherto Beza in his 32. Homily vpon the Historie of the Passion of our Sauiour Christ And thus it may be euident vnto vs how infinitely great and grieuous the sufferings of our Sauiour were euen from the beginning in the Garden and before to the very end of the same though not in euery moment in like degree so that well might the same worthie seruant of our Lord Iesus Christ both preach and write as he hath done in the beginning of the same Homily that it is not enough for vs to know and beleeue that Iesus Christ suffered for vs vnto the death as it is onely the separation of the bodie and the soule vnlesse we doe consider this death of his after a speciall manner without which the death of Christ could not be our life And therefore as hee saith further they are exceedingly deceiued and doe still continue in errour who looke no further then vpon those griefes which be bodily sensuall and naturall in these sufferings of Christ and namely in this his death c. And a little after The death of Christ saith he was such as our sinnes doe deserue and therefore it behoued our surety and pledge to suffer not onely the dolours and vexations which are common to soule and bodie euen to the last breath but that vnto these should come also that which is the greatest of all other to wit the feeling of that horrible wrath of God euen in the soule it selfe the which the sinnes of all the elect which are haue beene and shall bee to the end of the world did deserue Moreouer whereas wee are by our sinnes made debters not onely to the first death which is a seperation of the body from the soule but also to the secoâ—d death which beside the torment of the soule for a time is a renued coupling of the body and the soule accompanied with the perpetuall curse of God and all vnvtterable torments to indure for euer He saith further that our Sauiour Christ our surety that he might deliuer vs from both hath suffered the first death accompanied with all the apprehensions and terrours of the anger of God whereby the vnbeleeuing that die passe from the first death to the second But insomuch as hee willingly indured the sorrowes of the first death ioyned with the apprehensions and terrours of the second and that also with a willing and most holy and most perfect obedience cleane contrary to the rebellion of our first parents therefore hee was freed from the corruption of the body an effect of the first death and much rather from the eternall punishments of the second Nay contrariwise by the first death he hath made a way to the glory of the true and perfect life both for himselfe and also for all those whom the Father haue giuen him c. So then hee hath most mightily and valiantly vanquished as well the first death as the terrours and apprehensions of the second and he hath appeased the wrath of God toward all his elect the true beleeuers in his Sonne our Lord Iesus Christ This vertue flowing from the head to the members not without an exceeding great wrastling of the humanity out of the which he himselfe though hee was most iust and had receiued the Spirit without measure could neuer haue gotten foorth vnlesse his Godhead had vpheld our nature in him that it should not bee ouercome And in the same Homilie speaking of that dereliction or forsaking which our Sauiour complaineth of we affirme saith hee that this word is to be vnderstood in such sort as God oftentimes is said either to come to vs or to depart from vs to know vs or not to know vs to wit in respect of his speciall fauour and presence Wherefore wee will not doubt to say that in this combate our nature remained in the Person of Iesus Christ and shall remaine for euer without any seperation from the Father and the holy Ghost but as touching the sensible fauour and speciall presence of
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his joint-ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God as Ephes 1 6. Thirdly we are iustified in such sort as the death and sacrifice of our Lord Iesus Christ may without any the least impeachment be acknowledged as it is in truth of most high value merit before God Tit. 3 5 6 7 1. Pet. 1 8 19. Finally we are iustified so as most perfect comfort may be warranted vnto vs in our greatest temptations against the guiltines of sinne and the feare of death Hell according to that of the Apostle Paul Rom. 7 24 25 1. Cor 15 57 and 2. Ep. 1 9. Philip. 1 20 21. But all these excellent comfortable effects follow iustification by faith in Christ cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof which would euen falsifie the truth of faith it selfe It followeth therfore that we are perfectly iustified in the sight of God by faith in Christ not by our owne works How thē is this word of iustificatiō to be takē whē it is applied to works as the Apostle Iames doth beeing drawen therevnto vpon a speciall occasion Verilie no otherwise as was answered but as workes may outwardlie argue and declare to others and inwardlie confirme to our selues the truth of our faith in Christ which onely is the instrument of our perfect iustification by him And so doth the Apostle Iames expresse his owne meaning chap 2.18 in that hee giueth plainly to vnderstand that it is the duty of euery Christian to shew forth his faith by his works And this is that which he disputeth in this latter part of the chap as it is further euident in that he had to deale against such as boasted that they had faith when in the meane while they were voyde of all good workes In maior annot in vers 14. ca. 2 The which place of the Apostle Iames to the end it may be the better vnderstood I will here set down the learned and diligent interpretation of M. Beza for the acording of either Apostle with other In so much saith he as Sophisters wee will in our language call them Cauillers doe vrge no other place to wit of holie Scripture more stoutlie to the ende they might ouerthrow the doctrine of the grace of God and that truely in such sorte that this Epistle hath ben for the same cause refused of some as if it were contrarie to sound doctrine therfore I for my part will the rather indeuor briefly to giue some light to the vnderstanding of the same place to the end it may plainly appeare that it neither maketh any thing on the behalf of the Cauillers neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour grace To the which end as saith this excellent Interpreter the Apostles drift is principally to be considered Hee had before dealt against those that would seeme to liue holily though in the meane while they were accepters of persons and hee hath pulled away from them their false visard of holines But now hee setteth vpon another sorte of men that is vppon such as putting vppon the bare knowledge of the doctrine of the Gospell the title of faith doe so rest in that their deuise as if they were of all other most righteous men though in the mean season their whole life aboundeth in much wickednes so farre off are they from the practise of charity And this to be the Apostles drift it is so cleare that I suppose saith Beza the Cauillers thēselues wil not denie it to be so Now let vs consider after wat maner such men are to be reasoned against Paul specially in his epistles to the Romans and to the Galatians is alltogether in this to teach that wee are freely iustified by faith without workes or which is all one by faith in Christ Wherfore is he so Surelie because he bickered with them who either did set their own merites in stead of grace or else did couple ioyne them with grace It was behoouefull for him therfore first of all to discusse the right way of iustification in so much as they instituted false wayes meanes in stead of the true But as touching these to wit with whō the Apostle Iames hath to deale like as the controuersie with thē is altogether contrarie so the matter it selfe sheweth that hee was to take a cleane contrarie course in his disputation against them For they that is to say some among the Romans and Galatians to whom Paul wrote they sought to establish iustification by works these that is some among them to whom the Apo Iames did wright they did not onely remoue iustification from workes but also they tooke away euen works themselues Wherfore like as against these free iustification by faith is so defended that not good works thēselues are taken away but only the power of iustifying is withdrawn from them so here who seeth not that euen in a contrary course works are in such wise to be established that although the power of iustificatiō be not yeelded to thē yet that true iustification may be discerned by them as by the effects therof I will vtter the matter yet more plainly saith the Interpreter There to wit in Pauls epistles the question is concerning the cause but here that is in the epistle of Iames it is about the effects There Paul cometh down from the cause to the effect here Iames from the effects goeth vp to the cause There the question is how wee may be iustified here howe it may be perceiued that wee are iustified There works are excluded from beeing the cause of iustification here it is firmely determined that they are the effects of iustification There it is denied that the works of those who are to be iustified do goe before here it is affirmed that they do follow after that men are alreadie iustified For to what purpose were it for a man to prooue against these that wee are not iustified by workes seeing they are so farre from ascribing more vnto workes then is meete that they do not require them as true testimonies of righteousnes The which things beeing so who seeth not how miserablie the Sophisticall cauillers are deceiued for want of true light of iudgement in that they goe about to accord Iames with Paul as if either of them handeled one and the same question concerning the causes of iustification Hence cōmeth that their crooked distinction of workes morall and ceremoniall as though these onely to wit the ceremoniall were excluded by Paul c. Hitherto out of Beza his annotations Thus therfore hauing sufficiently as wee trust for the course of this our exercise declared the truth of this great and high pointe of our iustification by faith wee might come now to the second pointe pertaining to the explication of the former answer touching the promise of iustification
life Yea and for the better declaration of this excellent doctrine I desire that you shew which they are as each succeede other in either of the same respects Question FIrst therefore which are the former sort of those graces that belong to mortification so farre as for some orders sake we may for the present discerne of them Answere They are these which follow First a true knowledge and earnest meditation of sinne yea of that originall fountaine of sinne which is in our wicked nature How infinite also in number and how haynous in offence our sinnes are and alwaies haue beene in the sight of God How grieuous to the children of God who haue alreadie begun to repent so farre as they haue broken forth to Gods dishonour Ad how dangerous and deadly they are euen against our owne soules Secondly shame and confusion of face and conscience both before God and the holy Angels and also if neede so require before all good and godly men Thirdly remorse and pricking of conscience in the sence of the guiltines of our sinnes and in the feare of Gods iust wrath and vengeance due to them Fourthly godly sorrow and mourning euen with salt teares of repentance from the bitternes of a mans soule in contrition as it were and brokennes of heart before the Lord. Fiftly a willing suffering and induring of all rebukes and chastisements which God sendeth at any time to the taming and subduing of our vnruly and rebellious nature But aboue all and in all a most neare application of the death of our Sauiour Christ to our wounded soules and consciences the which onely is a most soueraine plaister to mortifie and kill as it were the proud flesh of sinne and also to heale and quiet euerie soule that is troubled and distressed for the same Explication and proofe These indeede doe most immediatly goe before in the worke of Gods grace to the mortification of sinne Concerning the first whereof that is the knowledge of sinne c. it commeth as we haue alreadie learned from the doctrine of the law which God hath for the benefit of his children made as it were a seruant to the Gospell though to the obstinate it is armed as a Iudge to their condemnation And further for the meditation of the greatnes of sinne and the infinite number of them euen from our youth yea from our originall corruption of nature consider the example of Dauid Psal 25.7 and 38.4 and 40.12 and 51.4.5 and Psal 19.12 And of Iob. Cha. 9.2.3 and Chap. 13.26 And of Ezra Chap. 9 6. And for the griefe which we put the godlie vnto by our sinne consider it from the example of Lot 2. Pet. 2.8 of Dauid Psal 119. verses 136.158 of Ier Chap. 9.1 and Paul 2. Cor. 12.21 and Phil 3.18 Secondly for shame and confusion read in the same Ch of Ezra and in the beginning of the same verse where note that when the seruants of God are ashamed and confounded for the sinnes wherein other haue chiefely trespassed how much more then ought euery one to bee ashamed of his owne For the which reade further Ieremy 3.25 Wee lye downe in our confusion and our shame couereth vs for wee haue sinned against the Lord our God wee and our Fathers from our youth euen vnto this day and haue not obeyed the voice of the Lord our God Reade also Ezek. Chap. 16.68 Thou shalt remember thy waies and bee ashamed c. And I will establish my couenant with thee and thou shalt knowe that I am the Lord. That thou maiest remember and bee ashamed and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God And Rom. 6.21 What fruite had yee then in those thinges whereof yee are now ashamed For the ende of those things is death Marke heere the iust cause why we should be ashamed of sinne namely that we should euer be so foolish as to addict our mindes to follow so greedily and to delight so excessiuely as we haue done in that which without repentance would be our vtter destruction For want of this shame for sinne read a vehement rebuke Ier. 3 3. Thou haddest a whores forehead and wouldest not be ashamed And chap. 6.15 Were they ashamed when they had committed abomination Nay they were not ashamed no neither could they haue any shame therefore shall they fall among the slaine c. The Prophet speaketh of a godly shame for otherwise by the conuiction of their consciences that they doe ill in the committing of sinne the very wicked haue a certaine shame though it profiteth them not as chap. 2.26 As the thiefe is ashamed when he is found so is the house of Israel ashamed they their Kings and their Princes and their Prophets Saying to a tree thou art my father and to a stone thou hast begotten me c. There is none in the world who if they haue not by custome of sinne and hardnesse of heart as it were feared their consciences with a hoat yron as the Apostle writeth but they haue akinde of shame and blushing in their face when their sinne is found out according to the prouerbiall saying The good blood lyeth not But the shame of those that are in the way of repentance is an other manner of shamefastnesse for they doe willingly shame themselues and that euen as in the sight of God and from their very hearts in a dislike of their sinne c. Thirdly for remorse and pricking of conscience read Gen. 42.21.22 We haue verily sinned against our brother say the brethren of Ioseph c. Read also 2. Sam. chap. 24.10 Dauids heart smote him after hee had numbred the people and Dauid said to the Lord I haue sinned exceedingly in that I haue done Therefore now Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly And Acts. 2.37 Now when they heard it to wit how grieuous a sinne they â—ad coÌ„mitted in crucifying the sonne of God they were pricked in their hearts c. Fourthly concerning godly sorrowe and mourning the holy Apostle Paul writeth that godly sorrow causeth repentance to saluation neuer to be repented of 2. Cor. 7.10 The Apostle meaneth that this is one helping cause among the rest through the worke of Gods grace though not the onely cause It causeth repentance because it doth by the grace of God prouoke it not onely to beginne but also more and more to worke forth the owne worke For when a man is truly sorie for sinne hee indeuoureth to leaue it and to take a better course In which respect King Salomon Eccles 7.4 affirmeth that it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing will lay it to his heart Likewise he saith that anger is better then laughter he speaketh of that anger which a man
1. Sam. 12.24 Yea the feare of God is not onely a helping grace to this parte of repentance but it is a principall grace of repentance it selfe according as it is written Pro 1.7 and Ps 111.10 The feare of the Lord is the beginning yea as the word may well signifie a chiefe point of wisdome And Ps 2. Wee must serue the Lord in feare as we saw before That godlines hath the promise of the life both present and to come the Apo Paul assureth vs 1. Tim. 4.8 And that the meditation of these promises help forward repentance it may be perceiued by that wee read Psal 119.11 I haue hid thy promise in my heart that I might not sin against thee And in the next vers O blessed Lord teach me thy Statutes Read also 2. Cor 7.1 Seeing then wee haue these promises dearely beloued let vs cleanse our selues from all filthines of the fleshe and of the Spirit and grow vp vnto full holines in the feare of God Yea generallie that all mercies of God aswell past and present as to come ought to mooue vs to repentance call to minde that place 1. Sam. 12.24 alledged euen now For to this ende the Prophet of God exhorteth the Israelites to consider the great things which the Lord had done for them nothing doubting but it must needes prouoke all that feared God among them to settle their hearts to serue him Read also in the same 1. book of Samuel ch 15.17 and 2. Sam. 12.7.8 Isa 5.1 c. and Mica 6.3.4.5 Ro 2.4 ch 12.1 c. where and in many other places the Lord calleth reasoneth earnestly for obedience from the consideration of his mercies benefites bestowed vpon his people Beholde saith our Sa Chr to the impotent man whom he had healed thou art made whole sinne no more lest a worse thing come vnto thee Iohn 5.14 Verilie euery bit of bread which we eat euery garment which we put on euery creature that wee beholde euery flower that we smell to c they ought all and euery of them to be esteemed of vs as continuall admonitors to moue vs to hearty repentance Finallie as touching the first branche of the Answer concerning the power of our Sau Chr his resurrection read Rmo 6.4 c. and Ephes 1.19 c. and chapt 2.1 Read also 1. Pet. 3.21 These graces therfore are those which we may reckon for the former sorte of helps to stirre vp to newnesse of life Finally as touching the first branch of the answere concerning the power of our Sa Ch his resurrection reade Ro 6.4 c. and Ephe 1.19 c. and Chap. 2.1 Reade also 1. Peter 3.21 These graces therefore are those which wee may reckon for the former helps to stirre vp to newnes of life Question NOw which are those that may furthermore helpe forward the same Answere First an earnest meditation of our former vnprofitablenes yea of our offensiue and harmefull life among the people of God euen to the dishonour of the most holy name of God himselfe Secondly a like earnest desire to take a better course for all time to come Thirdly ioy and delight in well doing Fourthly earnest prayer to God for daily increase of his grace and power in vs to the same end Finally carefull meditating of all good reasons and a diligent vsing of euery good and holy meanes which God of his infinite mercy and goodnes hath ordained to further vs in the practise of either part of repentance both to the honour of God and also to the common benefit of his people Explicatiō proofe Touching our former vnprofitablenes yea harmfulnes by our euill example and by our incouraging of others to doe euill and that wee ought euen from thence to prouoke our selues to be the more carefull henceforward to walke in good duty and for the same cause also to watch for and to lay hold on all good occasions to doe euery good works wee may attaine vnto to the end we may by the daily increase of the amendment of our liues more glorifie God and also make amends among his people whom wee haue any way damnified or seduced either in soule or outward estate read Ezek 44 6. Thus saith the Lord God O house of Israel ye haue enough of all your abominations Likewise Ro 13.11 And that considering the season that it is now time that we should arise from sleepe for now is our saluation nearer then when we beleeued to wit when wee first beleeued And 1. Pet 4.3 It is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes c. For seeing we owe the obedience of our whole life vnto God principally and then for the Lords sake vnto his people the reason is plaine that by how much wee haue misspent a greater part of our liues heretofore we ought to spend the rest of it more dutifully for the time to come And therefore I cease to add any more at this time concerning the first branch saue onely that which the Prophet of God saith I considered my waies and turned my feete into thy testimonies Psal 119.59 Secondly concerning earnest desire and zeale to doe well read 2. Cor. 7.11 Where the Apostle commendeth the Corinthians for this grace that there was a great desire and zeale in them And hereunto he exhorteth all Christians Tit. 2.14 that they would be zealous of good works And Cha 3.8 carefull to shew forth good works And Reuel 3.19 Be zealous saith the Lord and amend Thirdly for ioy and delight in well doing read Gal. 5.22 Ioy is a fruit of the Spirit And 1. Cor 13 6. Loue reioiceth not in iniquitie but it reioiceth in the truth Read also Prou 21.15 It is ioy to the iust to doe iudgment And Psal 119 14. I haue had as great delight in the way of thy Testimonies as in all riches And verse 16. I will delight in thy statutes and will not forget thy word And verse 97. And Rom 7.22 I delight in the law of God concerning the inner man And againe Psal 119.32 I will runne the way of thy commandements when thou shalt inlarge mine heart Verily we ought to take more delight in godlines then euer wee tooke in sinne Fourthlie for Prayer to this ende Reade Psalm 19.14 Let the wordes of my mouth and the meditation of my heart be acceptable in thy sight O Lorde my strength and my Redeemer Read also Psalm 139.24 Consider O God if ther bee any way of wickednesse in mee and leade mee in the way for euer As touching other meanes and reasons to further repentance wee will inquire of them by and by But before this I would haue you shewe why wee must be so pricked in our consciences and so sorrowfull for sinnes and so ashamed of them c. as hath bene declared Question WHy must these things be so Answere Wee must a Matth. 9.12.13 feele
milke of the word 1. Peter 2 verses 2.3 Read also Hebrewes 5.12.13.14 and 1 Corinthians 3.1.2.3 By this spirituall foode the inward man is renued daily though the outward man be daily decaying Read also Ephesians 4.11.12.13.14.15.16 Thus we must vse the same meanes for our continuall increase in knowledge faith and repentance both for wisdom practise and also for cōsort and strength all the daies of our liues the same meanes I say wherby God vouchsafed to giue vs grace to make our beginnings in the same The Practise of Repentāce Vnto the which care as was answered in the last place the holy Ghost will comfort and strengthen all that be his so that they may say with the holy Prophet Psal 42.5 c. Why art thou cast downe ó my soule and vnquiet within me Wait thou on God For I shall yet giue him thankes for the helpe of his presence And for this cause our Sauiour Christ calleth the holy Ghost by the name of a most gratious comforter or incourager Iohn Chapters 14.15 16. HEtherto of the doctrine of Repentance yea of the whole worke of our regeneration and sanctification From the examination and declaration whereof it may be perceiued that albeit there is little or no difference betwixt our sanctification and regeneration in so much as we may truly say that our regeneration is no other grace but that whereby we are wholly sanctified and set apart vnto God from the sinfull corruption of our naturall birth and the euil fruites thereof to serue God in our whole man both bodie soule and spirit yet there is some difference or distinction to be put betwixt our regeneration or sanctification generally taken and repentance I would haue you therefore shewe in this our issue of this doctrine what that difference is Question What I pray you haue you learned that this difference is Answere First I haue learned that regeneration is more generall then repentance comprehending Faith as well as repentance yea and knowledge also the forerunner of them both Explication and proofe You haue learned that which the truth it self teacheth For so our Sauiour Christ instructing Nicodemus in the true knowledge faith repentance of the Gospel Ioh. chap. 3. includeth all vnder regeneration or new birth As also the Apostle Paul doth 2. Cor. 5.17 saying If any man be in Christ let him be a new creature And Gal. 6.15 In Christ Iesus neither doth circumcision auaile any thing nor vncircumcision but a new creature Regeneration therefore and repentance differ as the part from the whole or as the speciall from the more generall or as the effect differeth from the cause Question What other difference may there be Answere A second difference may be this that the worke of regeneration to speake properly is but one entire action once onely wrought euen as wee are but once naturally borne whereunto also Baptisme the Seale of our regeneration answereth in that being once baptized we are neuer to be baptized againe But repentance is not onely a continued but also a multiplied and increased grace and action in the seuerall parts and in the whole practise of it Explicatiō and proofe It is true so that we may say Regeneration doth properly note the first change of the naturall man whereby is inspired as it were the whole and entire seede of godlines though it doe but by little and little vtter it selfe by reason of the contrarie lusting that is in our flesh like as by naturall birth we haue the seede of all sinne in vs howsoeuer it doe not all at once breake forth by reason that it is restrained and holden in and as it were chayned by the secret hand of God Yet so as wee denie not but regeneration also may be said to increase in respect of the particular and seuerall parts or graces thereof knowledge faith repentance c. according to the increases which it pleaseth the Lord from time to time to giue vnto it And thus be it spoken of the doctrine of the Gospell in generall concerning faith and repentance A briefe summe of the doctrine of the Gospell The doctrine of the Gospel dispersed through the holy scriptures Question NOw in what place of the holy scriptures is the Gospel conteined Answere It is dispersed through the whole bodie of them from the 15. verse of the third chapter of Genesis to the verie end of the Reuelation as it were the veynes sinewes or rather as the blood and life yea as the euerliuing soule and spirit of them but it is expressed and opened most fully and cleerly in the writings of the new Testament Explicatiō proofe It is so indeed For though as our Sauiour Christ saith the bookes of Moses and of all other the holie Prophets do testifie of him Iohn cha 5.39.46 Read also Acts 3.21.24 chap. 10.43 To him giue all the Prophets witnesse that all that beleeue in him shall receiue remission of sinnes And 1. Pet. 1.10.11.12 And Reue. cha 10.7 And ch 14.6 where the Gospell thus testified from the beginning is by the holie Angell called an euerlasting Gospell So that the Gospell may not vnfitly be compared to the riuer of the garden of Eden which diuided it selfe into all quarters round about it compassing farre and neere Gen. 2.10 c. Neuerthelesse as you haue further answered it is most fully and most cleerly opened by the holie Euangelists Apostles of our Lord Iesus Christ in the bookes of the new Testament according to that we reade Ro. 16.25.26 And Ephe. ch 3.1.2.3.4 And 1. Pet. 1.12 Matth 13.16.17 Blessed are your eyes saith our Sauiour Christ to his Disciples for they see your eares for they heare For verily I say vnto you that many Prophets righteous men haue desired to see those thinges which ye see and haue not seene them and to heare those things which ye heare and haue not heard them From these holie Scriptures are we therfore to learne and beleeue the whole doctrine of the Gospell euen as it is in them recorded from the verie first beginning to the ende and conclusion of them But herewithall let vs consider further that partly for help of memory and partly for consent in professiō of the doctrine of the Gospel the same doctrine concerning faith hath bin by some excellent holy Ministers of the word euen from the time of the primitiue Churches gathered into as short a summe as might be out of the bookes both of the old new Testament The which summe so briefly comprised is cōmonly called the Apostles Creed because for the most part it is gathered out of their writings or else it is called the Articles of our belief because the chief points of faith are cōtained in it Of this sum of the doctrine of faith intend we henceforth by the grace of God to enquire And afterward if so it shall further please him of the doctrine of the Sacraments of the
and Iob 5.23 So then this is to be held alwaies for a firme principle God made man righteous but they haue sought to themselues many inuentions Eccles chap 7.31 All euill is come vpon man from man himselfe Let no man therefore be so wickedly bould as to frame any the least cauill against any of the workes of Gods creation Nay on the contrarie let vs for a most iust and well beseeming conclusion take the whole blame of all euill to our selues and groane vnder the burthen of our sinnes as the true and proper cause thereof according to the last branch of the answere And thus through the goodnes of God wee haue renewed the remembrance of the holy doctrine concerning the workes of Gods most wise mightie and gracious creation The excellent perfection whereof God hath most solemnly confirmed by his sanctifying of the seuenth day wherein he ceased from any further worke of creation to the end that mankinde might worship God their Creator in the celebration of the same his diuine wisedome power and goodnes which are most perfectly manifested thereby The which holy doctrine according to the most faithfull and true historie thereof euery Christian must beleeue or else hee cannot rightly beleeue in God the Father almightie maker of heauen and earth as the Articles of our beliefe teach vs to doe And now touching the manifestation of the wisedome and power and goodnes of God in them it is euident to the faith of euery true beleeuer while according to the instruction of the holy Scriptures he pondreth in his minde both the manner and also the order which God tooke in performing the workes of his Creation And first concerning the manner if wee consider how the Lord beginning in darkenes deformitie and confusion as touching the great world and in basenes and deadnes when he created man the little world doth neuertheles perfectly and at an instant cause light to shine out of darkenes and in a short space of time turneth deformitie to beautie vacancie and voidenes to all sufficient furniture and plentie deadnes to life discomfort to comfort and basenes to glorie to that according to this beginning of the works of God the coÌ„mon prouerbe might well take beginning in that wee commonly say A hardor vncomfortable beginning maketh a good ending thus I say the manner of the creation manifesteth the wisedome power and goodnes of God The like will be euident if we shall well obserue the order which God taketh in the disposing of his workes For he createth his spirituall and inuisible creatures in heauen before the visible and bodily vpon the earth the simple elements before compounded bodies the fierie region before the aierie he cleareth the lower region of the aier before hee emptieth and cleareth the earth from the waters thereof he maketh grasse for cattel before he maketh cattell themselues the foules of the aier and fishes of the Sea before the beasts of the earth finally all other creatures before he made mankind insomuch as it pleased God to make all things for the comfort of man that so by him they might be to the glorie of his owne most holy name And yet againe he doth so breake that which we would thinke should haue beene the best order that he doth in most excellent wisedome take all glorie from the creatures themselues and maketh it so much the more cleare and plaine as it is meete that all the praise both of wisedome and power and goodnes doth belong onely to him For therefore it is that God made light before he made the Sunne Caused trees to bring forth ripe fruite before any shower or dewe had fallen vpon the earth And also made all earthly creatures and gouerned them in perfect order before he appointed man to be the ruler and orderer of them Who therefore among all men yea how could all mankinde though they were as dutifully affected to God as might be how I say could they for al that sufficiently praise his most glorious name for his so great wise mightie gracious and glorious workes Yea if it were but for our owne creation alone for our outward senses and the excellent gift of speech c. and for our inward vnderstanding and memorie c. Let euery one of vs therefore conclude with the holy Prophet Thou ô Lord possessest my reines that is I am by good right altogether and entirely thine thou diddest couer mee in my mothers wombe I will praise thee for I am drawne into admiration by considering thy reuerend workes yea I will praise thy wonderfull workes as much as my soule can attaine vnto My bones or strength it is not hidden from thee from the time that I was made in a secret place and skilfully fashioned as in the lower parts of the earth Thine eyes did see me when I was without forme for in thy booke were all things written euen from the time that they were first fashioned yea while as yet there was none of them at all O how deare therefore or precious are thy thoughts to mee ô mightie God! ô how great are the Summes of them I would count them but they are more then the sand I will awake that is I will stand diligently vpon my watch that I may still abide with thee Psal 139.13.14.15.16.17.18 Trem Iunio Interp. But of the duties whereby we stand bound vnto God for his mercie toward vs in our creation more afterward HEtherto our purpose hath beene to gather together and interprete the holy doctrine of Creation according to the historical narration and report of it from the holy Scriptures of God the onely faithfull and incorrupt witnesses thereof The which also as you know hath beene set down to your hand in a fewe verses to the ende it might happily bee thereby made so much the more familiar and if it might be also the more easie to be remembred of you It shall not be amisse therefore as I thinke here to make rehearsall of them Question Which are those verses Answere They are these which followe Gen. ch 1. The world sixe daies in making was As Moses truly saith God would not onely shewe his power Verses But likewise helpe our faith 1. In first of sixe both heauen and earth A Substance they receiu'de 2. Though formeles and vnfurnished Th' earth with waters couer'd And darknes was vpon the deepe As high as heauen did reach The holy Ghost these depths vphold 3. The Father by his speech Not sound of voice but mightie power With wisedome euen his Sonne Commanded light so light brake forth And whole * Either because the world began at the equinâ—ctiall or to speake according to the vse of the Iewes who alwaies accounted twelue howers for the day according to that of our Sauiour Christ Iohn ch 11.9 Are there not twelue howers in the day twelue howers shone 4. Yet darknes was not quite cut off But sundred from the light It tooke his turne the light gaue place
Answere as all scrupulous and seruile feare of heathenish and fatal Destinie Secondlie it is likewise our bounden dutie to abandon all inordinate or distrusting and distracting cares and desires with all wicked and vniust practises concerning earthly things Yea it is our dutie from faith in the Fatherlie prouidence of God to moderate all lawfull and honest studies or labours about them and that wee doe enterprise nothing in confidence of our owne wit or strength but onely by the leaue or permission and as wee may well saye vnder the correction of the Diuine prouidence of the Lorde our God Thirdlie as was said before concerning the workes of Gods creation so must wee likewise say and acknowledge concerning all the workes of his continuall Prouidence that it is our bounden dutie to thinke and speake alwaies most reuerendlie of them and for the defence and iustifying of them against all who-soeuer shall presume to depraue the least yea if wee may so speake those that doe seeme the vilest and basest of them Fourthlie from all former experience of the fatherlie prouidence of our God watching ouer vs for our benefit it is our dutie to incourage our selues to waite comfortablie vpon him for all time to come without all seruile feare of our enemies or distrust in his most gratious and Fatherlie good will In prosperitie it is our dutie to be soberlie minded and to prepare for aduersitie that is in health howe to beare sicknes in wealth howe to indure pouertie in honour how to suffer reproche and finallie in all our life howe to die and to be willing to lye downe in the dust a lesson very harde to be learned that wee may at the last enioye a more sure foundation and building from the Lord. And moreouer when aduersitie commeth wee knowing well that it is from the most wise and gratious good hand of our heauenlie Father it is our dutie as obedient children patientlie and meekely to submit our selues vnto it as to his Fatherly correction and triall labouring to make all good vses thereof to our bettering Likewise wee beleeuing all aduersitie to proceede of the fatherly and prouident hand of God it is our dutie chearefullie and comfortablie to hope and expect a good and blessed issue Furthermore also from all former succoures and deliuerances the which it pleaseth God from day to day to renewe vnto vs it is our partes to grow and increase in loue to God and therby to hearten our selues to indure greater affliction if God will so haue it for the time to come Finallie it is our dutie both in prosperitie and also in aduersitie in life and euen in death it selfe and for all the iudgements of God against the wicked to be thankeful to his diuine Maiestie in so much as by all meanes hee doth most wiselie fit and prepare vs yea guide and bring vs home to his heauenlie Kingdome and glorie Explicatiō proofe These in deed are all of them most bounden duties belonging to the comfort of our faith in the most gratious and Fatherlie prouidence of God And more also in the particulars aboue that could here for this time be conueniently expressed as was said before For manifolde and great comfortes doe iustlie call for manie and great duties at our handes But for the ground oF those that haue ben mentioned let vs first of all consider that euen among the wiser sorte of the heathen the prouidence of God hath bene alwaies after a sort acknowledged yea so farre forth that some of them haue called God by the name of Pronoia euen prouidence or fore-sight it selfe Wherevpon also a learned writer obserueth verie well that they easilie saw that it should be as vnreasonable a thing to acknowledge a God yet to denie his prouidence as it should be to ascribe an eye vnto him without sight a hande without power and a minde without vnderstanding c. Though herewithall it must be considered that the wisest of the heathen not in lightened from the holie word of God did neuer knowe rightlie this Fatherlie Prouidence of God wherof we speake Neuertheles thus farre the wiser sort of them sawe that the prouidence of God wadeth most skilfullie betweene blinde Fortune and that which is called the Fatall or Stoïcal destinie Yea and euen touching that which is called Fortune or chance here among men on earth as beeing altogether vncertaine and accidentall to them yet vulgarlie they placed it as a Goddesse in heauen as though they should acknowledge that with God all things yea these that come by the greatest happe-hazard as men deeme are certainly knowne and foreseene according to that saying of the Poet Nullum Numen abest si sit prudentia sed te Nos facimus Fortuna Deam coeloque locamus That is No power Diuine doth want on earth if wisely men would deeme T' is wee like fooles who Fortune place Farre off Shee-god in heauen Or thus Ther wants no God at all wher wisedome doth aduise Wee fooles doe Fortune Deïfie and place aboue the Skies Much rather then ought all the children of God who are taught and instructed from the holie worde of God to banishe both from their mouthes and also from their hearts all false ascription or imputation of any thing to Fortune or lucke c. And likewise it is our dutie to put away all blasphemous and desperate thoughts and speaches such as are found in the mouthes of those that neither shame nor feare rudely and barbarously to say If I be ordained to this or that destinie I cannot possiblie auoide it I must of necessitie be hanged or drowned I thinke I was borne vnder an ill Planet c. These and all such like speaches and thoughts are most carefullie to be auoided yea to be vtterlie abhorred and reiected of all the children of God For most certaine it is that God hath not by his most holie Prouidence excluded that gratious priuiledge which hee hath granted to faithfull Praier Neither is it his holie will and pleasure to frustrate that godlie circumspection and wise fore-sight which it pleaseth him from time to time to giue vnto his seruants for the preuenting and auoiding of imminent dangers yea euen for the auoiding of sinne it selfe the verie cause of all euill and danger whatsoeuer Much lesse hath hee tyed and snared the most free libertie of his owne Diuine counsell to anie necessarie or fatall connexion and knitting together of naturall causes and their effects as it is manifest in that hee hath oftentimes wrought against the vsuall and ordinarie course of naturall things for the benefite of his people As in the leading of his people out of Egipt toward the land of Canaan through the red Sea on drie land when ther was no naturall cause sufficient for the diuiding of the waters And by his feeding of them in the barren wildernes with Manna from heauen by the space of fortie yeares together c. And as touching the spirituall work of our
the sanctification of the holie Ghost euen from the conception according to the Prophecie of Daniell chap 9.24 The third point of the answere is likewise manifest from the former speech of the Angel saying That holie thing which shal be borne of thee shal be called the Sonne of God For euen therefore was it to be called so because it should answere to the name not in any bare likelyhood or resemblance but in verie truth And in the same respect also was he to be called Immanuel God with vs. The immediate worker of this Personal vnion of the humane and Diuine natures and therewithall of the perfect sanctification of the humanitie was the holie Ghost though it was the iointe-worke of the whole Trinitie For wheras the Person of the Father sent the Sonne to take our nature and the Sonne accordinglie did take the same vnite it to himselfe the holie Ghost was that Person by whose effectuall working the Personal vnion was made in the wombe of the Virgin and by whome the humane nature was sanctified to the perfect fulfilling of his office And note wee also here-withall that in so much as the humane nature is ioined to the diuine that is to the second Person of the holie Trinitie which hath assumed taken it to the same his Person therfore the denomination of the Personal vnion of both natures is taken properlie from the Diuine nature assuming and not from the humane nature assumed So then the Person of our Sauiour is a Diuine Person and not a humane Person though it consist of either nature through a most diuine coniunction Thus much concerning the meaning of this Article NOwe in the next place what promise haue you that the Sonne of God our Lorde Iesus Christ Question should be conceiued by the holie Ghost of the Virgine Marie and that the humane nature should be vnited to the Diuine to our endlesse benefit and saluation Answere In the 14. verse of the 7. ch of the Prophecie of Isaiah Behold saith the Prophet a Virgin shall conceiue and beare a Sonne and shall call his name Immanuel ExplicatioÌ„ proofe The same promise was also made long before the time that Isaiah prophesied as we haue seene before to wit euen from the beginning of the worlde vnder the name of the seede of the woman which should break the serpents head that is the Deuils head or strength kingdome here in this sinfull world And it hath bene after that renewed to Abraham as we read Gen 12.13 ch 18. vers 18. Likewise to Isaak in Isaak ch 21.12 and ch 22.18 Ro 9.7 Gal 3.27.28 Heb. 11.18 And to Iaakob Gen 28.4 and verses 13.14.15 For all what-soeuer was promised and performed rested vppon this promise made in Christ as the Patriarkes well vnderstood as our Sauiour himselfe testifieth saying Abraham reioyced to see my day and he sawe it and was glad Iohn 8.56 Thus I saye the Promise was made and vnderstood of most ancient time though not so expresslie that our Sauiour should be conceiued of a Virgine as the Lord reuealed and foretold by his Prophet Isaiah afterward yea so to be conceiued of a Virgine that shee should remaine so without touch of man notwithstanding this conception According to that of the holie Euangelist Matth ch 1.22.23 saying All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgine shall be with childe c. For if she should not haue remained a virgine notwithstanding this Conception it could haue bene no such strange thing that she that was before a virgin should conceiue Thus then we see that this conception of our Sauiour hath bene from the beginning both purposed and promised by the Lorde to his Church The same may appeare also by the often repeated promise that a branche or a bud should spring vp vnto Dauid as it were out of a dead stumpe as we read Isai 4.2 ch 11.2 53.2 Ier. 23.5 33.15 Zech 3.8 ch 6.12 But that wee may proceed the same promise was made more immediately yea in the time most nearelie approching the conception it selfe to the Virgin Marie Question as was a little before touched Let vs nowe come to that where is it contained Answere The Euangelist Luke doth plainelie report and testifie it vnto vs at large in the first chapter of the Gospel written by him from the 26. verse to the 39. verse of the same Hee doth so in deed Question What are the wordes of the Texte Answere 26 And in the sixt moneth saith the holie Euangelist the Angel Gabriel was sent from God vnto a Citie of Galâ—le named Nazareth 27 To a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgines name was Marie 28 And the Angel went in vnto her and said Haile thou that art freely beloued the Lord is with thee blessed art thou among women 29 And when she saw him shee was troubled at his saying and thought what manner of salutation that should be 30 Then the Angel said vnto her Feare not Marie for thou hast found fauour with God 31 For loe thou shalt conceiue in thy wombe and beare a Sonne and shalt call his name IESVS 32 Hee shal be great and hee shal be called the Sonne of the most high and the Lorde God shall giue him the Throne of his Father Dauid 33 And he shal reigne ouer the house of Iakob for euer of his kingdom shal be no end 34 Then said Marie to the Angel How shall this be seeing I knowe not man 35 And the Angel answered and said vnto her The holie Ghost shall come vpon thee and the power of the most high shall ouershadowe thee therefore also that holy thing which shal be borne of thee shal be called the Sonne of God 36 And beholde thy cousin Elizabeth shee hath also conceiued a Sonne in her olde age and this is the sixt moneth to her which is called barren 37 For with God shal nothing be vnpossible 38 Then Marie saide beholde the seruant of the Lorde be it vnto mee according to thy word So the Angell departed from her ExplicatioÌ„ and proofe Here indeede is a plaine full report or narration of the Promise of the Conception made immediatlie to the blessed Virgin Marie the same replenished with many excellent instructions as was declared at large in the Sermons made vpon that text wherof we caÌ„not stand now to make any long rehearsall Brieflie two things are to be marked chieflie in these wordes concerning the Promise of this holie Conception First the efficient cause which is God the Father by the immediate working of the holie Ghost as hath bene shewed before But not by the holie Ghost as doing the office of a father by generation if we would speake properly The Duties but in stead of a naturall father of the bodie exercising his diuine power of creation
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌ„ger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ„ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌ„position not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eâ—â—aâ—e and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ„ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
Rehearse the wordes of the Text which be they Answere Then saide Iesus vnto him put vp thy sword into his place for all that take the sword shall perish with the sword Either thinkest thou that I cannot pray to my Father and he will giue me more then twelue legions of Angels How then should the Scriptures be fulfilled which say that it must be so Explication The first of these reasons is taken from the danger of the attempt against Peter himselfe it proceeding of his owne priuate motion and therein presuming against publike authoritie In which respect our Sauiour Christ telleth in the hearing of the whole companie that by the sentence and decree of God himselfe he had runne himselfe into a capitall crime For saith our Sauiour all that take the sword shall perish with the sword to wit vnles they be called of God and haue the sword put into their hands by his appointment The second reason of our Sauiour to the reproofe of Peter is for that his enterprise was as vaine and needles as it was euill and vnlawfull For saith he thinkest thou that I cannot now pray to my Father and hee will giue me more then twelue legions of Angells that is many thousands yea many times tenne thousand For euery legion containes diuers thousands And therefore Peters attempt was meerely vaine The third reason is the same in effect with that which we haue seene alreadie recorded by the Euangelist Iohn yet so as hee doth furthermore amplifie it from the reuelation of the counsell and will of God in this behalfe in the holy Scriptures as our Sauiour himselfe had often tolde his Disciples before And therefore hee saith if either Peter or the Angels or any other should haue restored and deliuered him that he should not be apprehended c. How then should the Scriptures be fulfilled which say that it must be so These so many and so waightie reasons doe plentifully declare in very deed and truth that the fact of Peter was exceedingly disliked of him and that his soule was greatly grieued at it Yea therewithall so euidently doe they cleare the innocency of our Saui Ch that none of his aduersaries could take exceptiō against it but rest satisfied as it is plaine in that they make no complaint of it to colour any inditement against him afterward And the rather also were these reasons a clearing of him in their consciences because vnto these gratious words and reason of his earnest reproofe hee addeth his most gratious working in healing the wound that was made and so salueth the whole matter as if it had neuer bin Where is this gratious and miraculous worke of our Sauiour recorded Question Answer This we reade in the 22. chapter of the Euangelist Luke verse 51. Iesus saith the Euangelist answered and said Suffer them that is my Disciples thus farre to wit though they haue dealt disorderly and then he touched the eare of the man and healed him Explicatiō Here indeed is a very gratious and miraculous worke of our Sauiour Christ not onely in healing the eare but also in that by his authority he limiteth and boundeth the rage and furie of the whole company so as they are content to be prescribed and ordered by him in this difficult and prouoking fact of Peter together with the buskling of the rest of his Disciples The which authority of our Sauiour Christ doth furthermore appeare in that which followeth by his reproofe which he giueth not onely to the whole multitude as the Euangelist Matthew reporteth but by speciall direction to to the high Priests themselues and to the Captaines of the Temple and to the Elders of the people for their causelesse and vniust manner of pursuing of him What are the words of this reproofe Question Answer In the 57. of the forenamed 22. chapter of St. Luke thus we reade Then Iesus said vnto the high Priests and Captaines of the Temple and the Elders which were come to him Be ye come out as vnto a thiefe with swords and slaues When I was daily with you in the Temple ye stretched not forth the hands against me but this is your very houre and the power of darknes And in the 46. of Matth. verses 55 56. thus we reade The same houre said Iesus to the multitude Ye be come out as it were against a thiefe with swords and staues to take me I saie daily teaching in the Temple among you and ye tooke me not But all this was done as saith the holy Euangelist yea our Sauiour Christ himselfe as St. Marke seemeth to report that the Scriptures of the prophets might be fulfilled Explicatiō That is to say all was ouer-ruled by the supreame most holy and diuine prouidence of God And as euery one of vs may see our Sauiour himselfe vttered this his reproofe against the high Priests Captaines and whole band of men with more then humane authority to the conuincing of them of their vniust course in their proceeding against him and giueth them plainely to vnderstand if they had had any grace to vnderstand that they were set a worke by the Diuell and that if God had not thus farre giuen leaue vnto the Diuell they could not haue thus preuailed against him The issue therefore of this branch of the sufferings of our Sauiour Christ is this that he willingly of himselfe and by no compulsion on their parts yeelded himselfe to be apprehended and bound of them according to the good will and pleasure of God and according as he had foretold in the holy Scriptures not only as Isaak was bound when Abraham his father intended at the commandement of God to offer him vp in sacrifice to God but euen as the figuratiue Sacrifices of the Law which were bound first and then slaine and offered indeede As Abraham also afterwards bound the Ramme and offered him instead of Isaak The truth of all which sacrifices was euen then shortly fulfilled in and by our blessed Sauiour thus taken and bound by them Wherevpon also as the Euangelist Matthew immediately obserueth All the Disciples forsooke our Sauiour Christ and fled And so was fulfilled that which our Sauiour had fore-tolde them verse 31. And Iohn chap. 16. verse 32. Behold the houre commeth and is alreadie come that ye shall be scattered euery man into his owne and shall leaue me alone But as our Sauiour Christ saith for the comforting of himselfe and to testifie that comfort which hee had aboue all causes of discomfort I am not alone for the Father is with me And thus was it not onely necessary The groūd and history of his examination and inditement before Cataphas but also behoofull that our Sauiour Christ should be left alone to the working and perfiting of this worke of our redemption and eternall saluation Hetherto of the apprehension and bonds of our Sauiour Christ and of the troubles and afflictions belonging to them THe sufferings belonging to his examination
thou the king of the Iewes to whom our Sauiour said only Thou saiest it Mat. 27.11 Mar. 15.2 the which yet is more likely to be the same which hath bin set down already by the Euangelist Iohn as was obserued before CoÌ„cerning the silence of our Sauiour we haue seene the reasons of it before Luke 22.67.68 for the same causes moued him thereunto at this time The grouÌ„d and history oâ— his examination accusation before Herod wherewith he was moued then And the rather now at this time because he had sâ—fficiently cleared himselfe in the former examination of Pilate before he câ—me out this second time to the Iewes Wherefore though Pilate maruelled greatly we will not thinke it strang that our Sauiour should be so silent as he was seeing wee vnderstand from our Sauiour himselfe the excellent reasons and causes thereof But all this is but a continuance of the trouble and sorrowe of our Sauiour Christ to see the renewed fruits of the malice of the Rulers of the Iewes and to continue thus in his bonds And this also is specially to be obserued from the Euangelist Luke that they accuse him as of a great and capitall trespasse for that he tooke most diligent and vnweariable paines in preaching the Gospell of the kingdome of God in respect whereof no thanks which may be giuen to God or praise to our blessed Sauiour can be sufficieÌ„t For say they He moueth the people teaching throughout all Iudea beginning at Galile euen to this place that is to the chiefe citie IerusaleÌ„ But in the heat of this raging vnreasonable accusatioÌ„ they had almost mard all For Pilate vpon the mention of Galile taketh aduantage to pick an occasion to rid his hands of the whole matter or at the least to breed delay For so the Euang Luke prosecuteth the story as it followeth in his 23. ch in the 6. 7. v. What are the Euangelists words Question let vs heare them Answer 6. Now when Pilate heard of Galile he asked whether the man were a Galilean 7. And when he knewe that he was of Herods iurisdiction he sent him to Herod who was also at Ierusalem in those daies Pilate indeed seeketh thus at the least for a while to rest himself it may be to gratifie Herod somwhat to trouble the Iewes who had begun to trouble him about the matter more then he would But howsoeuer Pilat easeth pleaseth himselfe by his politâ—ke deuise the trouble of our Sauiour goe on and is multiplied by this tossing as it were from post to pillar as one may say THe which part of the holy storie is continued by the Euangelist Luke as it followeth from the beginning of the 8 verse to the end of the 12. Question Which are the wordes of the Euangelist Rehearse them Answere 8. They are these And when Herod saw Iesus he was exceeding glad for he was desirous to see him of a long season saith the Euangelist Luke because he had heard many things of him and trusted to haue seene some signe done by him 9. Then questioned he with him of many things but he answered him nothing 10. The high Priests also and Scribes stood forth and accused him vehemently 11. And Herod with his men of warre despised him and mocked him and arrayed him in white and sent him againe to Pilate 12. And the same day saith the Euangelist Pilate and Herod were made friends together for before they were enemies one to another Thus then we are come to new examination of our Sauiour Christ before Hâ—rod and the sufferings belonging to the same by occasion of Pilates sending of our Sâ—â—iour vnto him vpon the sight of whom as the Euangelist writeth Herod was exceeding glad and that for two causes First because vpon former famous reports of great works done by him he had of a long season bin desirous to see him and secondly because he conceiued hope that he should now at his pleasure procure our Sauiour to worke some miracle before him For it seemeth the profane man thought that he should haue found our Sauiour Câ—râ—st like to such as are ready to play their iuggling trickes or other strange feates to satisfie the vaine humors of their beholders And the rather did tâ—e proud mâ—n perswade himself that he should haue had our Sauiour at his beck because he was brought as a prisoner before him and in that respect might by his power and authoritie be either greatly hindered or furthered in his cause brought before him To this end he is very inquisitiue with our Sauiour Christ coÌ„cerning many things as S. Luke writeth therewithal no doubt partly by faire flattering speeches by threatnings as the maner of such men is to frame our S Ch. to his minde and to get something from his owne mouth whereby he might take some aduantage against him But Herod is deceiued in his expectation All the vaine hope wherewith he fed himselfe a while before is frustrate For our Sauiour Christ in his excellent wisedome and vpon waightie considerations as wee shall consider by and by answereth the vaine man nothing at all Yea though as the holy Euangelist recordeth the high Priests also and Scribes stood forth and accused our Sauiour vehemently according to such things as Herod obiected against him Yet our Sauiour Christ was moued neither by the one nor by the other to answere any thing at all at this time for himselfe but let them talke to themselues and so answereth them in the best manner by patienâ— si ence Here vpon Herod being greatly disappointed and no lesse discontented despiseth our Sauiour Christ in his heart and accordingly both he himselfe and his souldiers also who were as forward as their maister for like maister like seruant they fall to open deriding and scorning of our most reuerend and blessed Sauiour And that especially vpon the false accusation of the Iewâ—s that he affected a worldly kingdome and gouernment ouer them As it appeareth by their kind of mockerie in that they cast some white peece of cloth about him as if he were some Candidatus or competitoâ—r for the kingdome after the manner of such as stoode for offices in â—heir soâ—â—mne elections aâ— Rome for they mocke him most contemptuously as being a goodly man to bee a king c. Thus they sport themselues in their owne most wicked and blasphemous foâ—lie The conclusion of all was this that Herod being soone wearie of his part he returneth our Sauiour backe againe to Pilate so that as he had begun so he might make an end for all him Yet in such friendly manner and holding himselfe so singularly gratified by Pilate â—hat the same day he and Pilate being enemies before are now made friends This is the summe of this answereles examination of our Sauiour and of the sufferings accompanying the same by the continâ—ance of his bondes and the tedious moléstations of his aduersaries suâ—drie waies But iâ— shall
that his testimonie is true This therfore is the first the which as was said we are religiously to obserue in this first part of our text the 24. verse The second thing contained in the 25. verse which is the last of the booke it is the preuenting of those either obiections which meÌ„ of cauilling spirits might make or of scrupulous doubts which might rise in the mindes of some not so ill minded to the weakening of the credite of the sâ—me his holy writing or the writings of any other of the holy Euangelists The obiections of cauilling spirits such as Atheists and others are tending to the reiecting of all things vnder pretence that this Euangelist being a proâ—essed Disciple of Christ yea a Disciple specially fauoured of him hath in way of gratification and for the credit of his maister feined many strange works to be wrought by him c. Al which obiections the Euangelist preuenteth most wisely and fully in that he saith he set down but a fewe things in stead of many yea in stead of infinite workes which Iesus did as we shall haue occasion to obserue further by and by The scrupulous doubts of other not so ill minded who might be troubled in their minds at some diuersitie in the record of the same story as it is set down by him and the other Euangelists in that some make no mention of the things which other doe Iohn himselfe though he record many both words works which they doe not in one word touch yet they againe report some other things which he is silent in c. For the preuenting of these scruples he saith that the cause of such diuersitie easily ariseth from the infinite number of the works of our Sauiour Christ and the manifold variety of the excellent speeches which he vttered according to the innumerable occasions which were offered vnto him c. For so many saith he were the diuine workes of our Sauiour and accordingly no doubt his most excellent sayings were so many and so often repeated with such varietie in regard of circumstances especially though of the same kind with those mentioned that if they should be written euery one I suppose saith the Euangelist that the world could not containe the bookes that should be written Neuerthelesse as hee hath testified before concerning the historie of the resurrection so hee giueth to vnderstand as touching euery other part of the whole historie that so much is written and recorded by him and the rest of the holy Euangelists as doe containe a sufficient ground for the establishing of our faith to the attaining of eternall saluation And that in such sort that we neede not desire any other historie of that argument And therefore it is a worthy annotation as the learned Beza and others haue hereupon very religiously resolued of briefly set downe in these wordes Vera est Christi historia nec hominum curiositati sed saluti sancto cum delectu praecepta The historie of Christ is true not written to serue mens curiositie but for their saluation and that in holy discretioÌ„ The which sentence maister Caluin vttereth more at large in these words Certè cuÌ„ diuinitus nobis ordinati fuerint testes sicuti fideliter defuncti sunt suit partibus ita nostrum est vicissim ab eorum testimonio totos pendere nec plus appetere quam ab illis proditum est praesertim cum eorum calami certa dei prouidentia gubernati fuerint ne immodica rerum congerie nos onerarent tamen delectu habito tradereÌ„t quaÌ„â—um expedire nouerat qui solus sapiens est fons vnicus sapientia Deus cui lans gloria in perpetuum Surely saith Caluin seeing they that is the Euangelists haue beene ordained of God to be his witnesses vnto vs like as they haue performed that which belonged vnto them faithfully so it is our part againe to depend altogether vpon that testimonie which they haue giuen and to desire no more to wit of any other preteÌ„ded Euangelists then they haue declared vnto vs. The rather for that their pennes haue beene guided through the prouidence of God euen of set purpose so as they should not oppresse vs with too great a multitude of things and yet should make such choyse that they should deliuer so much as hee that is onely wise euen God the alone fountaine of all wisedome did knowe to be sufficient to whom be praise and glorie for euer And touching the certaintie of all things recorded by him the Euangelist concludeth his booke and earnestly affirmeth it by this word Amen As though he should say all is very true euen in such sence as our Sauiour beginneth many of his sayings with this same redoubled affirmation Amen Amen that is verily verily I say to you that which is most true But yet one word more for the vnderstanding of the meaning of the holy Euangelist Iohn in these wordes of his If euery thing should be written which Iesus did I suppose the world would not containe the bookes which should be written We are to consider first as was touched before that the Euangelist doth metonymically comprehend all his particular speeches with euery one of his actions and workes in particular Secondly that he meaneth if they should be all written and set forth so largely as the most high worthinesse of them deserueth Thirdly we are to consider that the Euangelist doth not so much respect the wide capacitie of the world as the slender capacitie and willing tediousnes wherevnto the mindes of the people of the world are apt specially concerning the wordes and works of God For so the word Cosmos that is the world is vsed by the same Euangelist often times whether wee respect the better sort that is the elect of God as chap 3.16.17 and chap 12.19 or the worse sort euen the wicked and reprobate chap 1.10 and chap 17.9 And so also may the word Choresai that is to containe or receiue signifie as cha 8.37 My word saith our Sauiour hath no place in you on chorei en umin and likewise 2. Cor 7.2 Choresate emas receiue vs saith the Apostle Paule that is be yee well affected toward vs doe not exclude or shut vs out of your hearts according to that streightnesse which he had spoken of in the 12. verse of the former chapter And Matth 19. verse 11. all men saith our Sauiour cannot receiue this thing Ou chorousi And ver 12. He that can receiue it let him receiue it O dunamenos chorein choreito And in this respect wel saith M. F. Iun vpon the Syrian translation by Trem Sensus est non esset futurus in mundo quisquaÌ„ qui ea omnia animo capere mente complecti posset prae varietate rerum gestarum ac multitudine Not one in the world should be able to comprehend in his minde to wit which our Sauiour spake and did so many in multitude and of so great varietie of sorts were
whose iudgement giuen as well of one as of the other shall be their acquiting and iustifying for euer and euer But as touching the wicked which haue and shall die in their sinne and vnbeliefe before that day though they shal rise againe with their bodies and the rest which shall be liuing shall appeare before the iudgement seate of Christ yet shall their bodies abide stil in their naturall dishonour and finfull corruption onely fitted to indure that iudgement which shall be awarded against them euen their condemnation to perpetuall most extreame torment and miserie Explicatiō proofe This difference of the resurrection is made manifest in many places of the holy Scriptures As Dan. 12.2 3. Many of them that sleepe in the dust of the earth saith the holy Prophet shall awake some to euerlasting life and some to shame and perpetuall contempt And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And Iohn 5.29 After that our Sauiour Christ hath affirmed that the houre shall come in the which all that are in the graues shall heare his voyce as was before alledged he addeth these words And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation We reade also concerning the state and condition of the faithfull apart by themselues 1. Cor. 15.51 and 1. Thes 4 14. and Luke 13.29 And concerning the condition of the wicked apart Matth 24.30 as wee saw before And Reuel 1.7 And chap. 6.15 16 17. But let vs stay principally vpon this our present Text wherein the difference is most liuely expressed and that also diuers and sundry waies First in the seperation of the sheepe from the goates that is to say of the faithfull and godly from the wicked and the same also with a most charie and sheepheard like care answerable to the prophesie of Ezek. chap. 34. And Ier. chap. 31.10 Secondly the difference is expressed in the setting of the faithfull and godly on the right hand for honours sake and the wicked on the left hand to their perpetuall reproach But most of all the difference is manfest by the contrarie iudgement which our Sauiour hath already determined and foretolde that hee will giue vpon them THis sentence or iudgement of our Sauiour let vs nowe in the fift place come to consider Question And first What is that part of the sentence which our Sauiour will giue for the finall acquiting iustifying and sauing of the faithfull euen of all such as shall be set on his right hand Answer The King saith our Sauiour shall say to them Come yee blessed of my Father inherite the Kingdome prepared for you from the foundations of the worlde Explicatiō There being two diuerse yea contrary parts of the iudgement of our Sauiour according to the contrary estate and condition of the persons to be iudgeed we haue three things to be obserued in either part First the sentence it selfe Secondly the reason of the sentence or rather the law whereby our Sauiour will giue his sentence Thirdly an explication of that doubt which ariseth from the reason or rule of the sentence to the iustifying thereof both to the eternall consolation of the godlie and also to the eternall conuiction of the wicked The first part of the sentence we haue alreadie before vs. It is a most gratious sentence of the most soueraigne and supreame King and Iudge concerning those that doe belong vnto him let vs accordingly with all holy reuerence consider of it For whereas the words of Kings and Princes here vpon earth are not to be neglected speciallie when they sit in place of iudgement hauing God before their eyes much more is this sentence of the King of heauen himselfe euen the King of all Kings to be regarded of vs. And the rather because it conteineth such a sentence as no King but hee may presume to giue No earthly King or Monarch hath euer had or shall euer haue so large an authoritie this ouer all the world is much lesse ouer all the generations of the earth and that from the beginning to the end of the world None euer had or shall euer haue so great and high authoritie as to giue iudgement vpon bodie and soule and that for euer and euer but onely our Lord Iesus Christ the sole Monarch of the whole world In this sentence our Sauiour being thus the soueraigne Lord and King of all hee doth first most notably open and reueale to his Church before hand for the common instruction of all the faithfull what is the onely supreame and chiefe efficient cause of their perfect saluation and glory which hee will at that day bestow vpon them This cause of their saluation and glory is not their owne worthinesse either for excellence of their nature or for merit of their workes but it is as our Sauiour giueth plainely to vnderstand the onely free grace and fauour of God In regard whereof and of the fruits and effects of it he calleth them first the blessed of his Father Secondly he putteth them in possession of the kingdome of God not by purchase but in way of inheritance and the same also not by naturall descent but by adoption onely And thirdly our Sauiour telleth vs that this inheritance whereof hee giueth the faithfull the possession is such an inheritance as God had prepared for them before they were and therefore could in no wise be merited and deserued by them All which considerations are so many notable reason as well against the prowd opinion of mans merit as for the magnifying of the most free and deserued mercy of God saue onely as our Sauiour hath deserued mercie for vs at his hands And it is well for vs that our saluation is not fitted answerable to our merit though it were so that wee could deserue any thing to be paide as a wages or due debt vnto vs. For euen as the gifts of earthly Princes of great estate which proceed from them of meere fauour and bountie are greater then those which they giue in a proportion of this or that seruice done vnto them Of the which we may take the great King Ahashuerosh for an example Est chap. 6. verse 6. What shall be done saith Ahashuerosh to the man whom the King will honour Haman forthwith conceiuing in his minde that this should be a speciall honour seeing the King minded to declare his royall magnificence and gratuitie therein he therefore describeth such an exceeding honour as hee himselfe aspired after though he had no desert whereby he might presume that it should be due vnto him And chap. 7.2 of his princely bountie he sheweth himselfe ready to grant Ester her request to the halfe of his kingdome Where as if she should haue stoode vpon her worthinesse hee would not haue yeelded her so much as
grace in them to their sanctification it may appeare Gal. 5.21 The fruit of the Spirit is loue c goodnes faith c against whom saith the Apostle there is no law And Iames 2.13 Mercy reioyceth against iudgement Moreouer it may appeare by that we reade in the former Apostle Colos 3.12 Now therefore as the elect of God holy and beloued put on tender mercy kindnesse humblenesse of mind c. And thus saith our Sauiour himselfe shall men shew themselues to be the children of the most high Luke 6.35 36. Secondly that mercifulnesse and the fruits thereof are of exceeding regard acceptance with God it is euident in other places of holy Scripture though most notably in our present Text. Namely it is euident in that the Lord saith by his holy Prophet I will haue mercy and not sacrifice Hos chap. 6. verse 6. And our Sauiour himselfe sheweth it plainely where he promiseth assuredly that a cup of cold water giuen to any of his Disciples in the name of a Disciple that is because he is a Disciple shall not be vnrewarded Thirdly that the practise of the duties of mercy is both the way to glorifie God and also to attaine to his kingdome of glorie it cannot be doubted of those that know how earnestly and often these duties are commanded vnto vs euery where in the holy Scriptures For a taste whereof reade Exod. chap. 22. verses 21 22 23 c. 27. Deut. 15.7 c. Prou. 19.17 Isai 58.6 7. c. Ezek. chap. 18 7. Micah 6.8 and Zech. 7. verses 8 9 10. Luke 16.9 Make you friends with the riches of iniquitie riches being so called because they are vsually either gotten by fraude and oppression or vniustly detained from the relieuing of the poore that saith our Sauiour when ye shall faile to wit when life shall faile ye they may receiue ye into euerlasting habitations That is that you walking in this way or exercising the duties of mercy may through the infinite mercy of God be receiued into the kingdome of heauen Finally that the conscionable care and ready practise of those fruits of mercie are comfortable assurances to them that practise them that they are the children of God for whom he hath prepared his eternall kingdome we may be assured of it from that saying of out Sauiour Matt. 5. where he pronounceth the mercifull blessed and promiseth that they shall obteine mercie Likewise by the testimonie of Saint Iohn 1. Epist 3.14 We know that we are translated from death vnto life because wee loue the brethren The fruites of which loue hee doeth describe to be in a principall parte the actions of mercie and compassion in relieuing such as want with their worldly goods verses 17 18 19. Thus then we may perceiue how in sundry respects of great vse moment vnto vs the words of our Sauiour For I was an hungred and ye gaue me meate c may well be accounted a reason of the former part of his sentence for the acquiting of the godly As for those that can see no reason of this allegation of our Sauiour but the merit of the workes there mentioned they shew themselues more then purre-blinde And though they seeke for helpe both from Grammar and also from Logicke yet neither of them nor any of their riotous rhetoricke will relieue them in the pride of their opinion The causall coniunction in Grammar doth indeed serue to shew the reason of a former sentence but it doth not necessarily shew a reason from the cause of a thing but as often from the effect and from other kinde of arguments likewise as from the cause And Logicke also teacheth that there be diuers kindes of causes principall and lesse principall c. And of the principall and chiefe causes euery one hath a sufficient power granted of God ordinarily to produce the proper effect Yet that there should be a meritorious cause it cannot in the naturall proprietie of speech which it vseth allow of it And least of all can it allow that the lesse principall cause should in any reason beare the name of merit c such as are the workes of the most righteous in comparison of their eternall saluation though we ascribe the most we may vnto them Hetherto of the words of our Sauiour in such sense as they may be accounted a reason and that in diuers respects without any the least aduancing of the merit of mans workes THe same words of our Sauiour may likewise be esteemed as a law or rule whereby he will frame or order his iudgement Question How may this be Answer It may euidently appeare from hence that our Sauiour will order his iudgement according to his law and Gospel Explicatiō proofe It is true that you say For the faithfull shall be acquited by the Gospel wherevnto the law giueth witnesse as we reade Rom. 3.20 21 22. by the works of the law shall no flesh be iustified in his sight that is in the sight of God for by the law commeth the knowledge of sinne But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and of the Prophets To wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And the wicked shall be condemned by the law which the Gospel establisheth as Rom. 2.5 6 c to the 18. verse And chap. 3.31 Reade also Matth. 5.17 18 19.20 And Iohn 3.18 19 20 21. And chap. 12.47 48. And Heb. 4.12 13. This is plaine in our text both on the behalfe of the godly to their saluation and also to the condemnation of the wicked For to the one as we haue alreadie seene hee giueth the praise of well doing in obedience to the law of God which requireth mercie aboue sacrifice And the Gospel as we know pronounceth the mercifull blessed and promiseth as was alledged before that they shall finde mercie But contrariwise as wee shall haue further occasion to consider in the other part of the sentence or iudgement of our Sauiour hee sheweth that the vnmercifulnesse of the wicked which both the lawe and the Gospel do condemne is a great part of the cause of their condemnation For as we reade in the new Testament beside the curse which the law of God a wardeth there shall be iudgement mercilesse to them that shew no mercy Iam. chap. 2.13 Thus much concerning the words of our Sauiour containing the reason or rule of the first part of his iudgement as was said It followeth now in the third place that we come to those words of our Sauiour wherein he cleareth a doubt or scruple which might arise from the same words of the reason in that he saith not to the godly The poore haue beene hungrie and yee fed them thirstie and yee haue giuen them drinke c. but thus I was hungrie and yee fed mee c. For how might this seeme to be so insomuch as our
gold had feet of yron and dirtie clay And would not the wicked I pray you take occasion from hence to speake euill of the name of God and of our Sauiour Christ specially if such as haue the places of eies or hands in this body shuld be blind or lame c. Verily that which the Apostle Paule noteth to be a deformitie in doctrine namely that any should lay hay or stubble vpon the precious foundation Christ Iesus 1. Cor 3 11 12. c. the like deformitie must it breed if any person should be laide vpon this spirituall foundation which is not a liuing stone I meane such a one as is not quickened to the care of a godly and holy life Neither could there be any peace to the conscience of any such profane person but he must needs be alwaies in feare of the iust indignation and displeasure of God This doubtles were now vnto vs whom God hath chosen to be the Temple of his Spirit no lesse sinne then it was vnto the Iewes to profane the materiall Temple of Ierusalem when they made it a denne of theeues a cageful of vncleane birds And therefore we might iustly looke for the like punishment of reiectiō casting off which fell vpon thē if we should be foūd in the like sin Let vs therfore according to the third dutie be so far from al vnseemely continuance in our profannes that we labour earnestly after all increase of true holines both in our selues and in others according to the exhortation of the holy Apostle 2. Cor 7 1. And Reuel 22 verse 11. Hee that is holy let him be holy still yea with increase of holines as the Angels meaning is But of this dutie of furthering holines belonging to euery Christian concerning his brother it shal further appear what belongeth vnto vs in the next Article concerning the Communion of Saints Touching our present Article the duties belonging to the comfort of Gods eternall election of his Church are yet behind Question Which are they Answer First and principally considering that the free grace of God cleane contrarie to the desert of our sinne is the onely cause and fountaine of our remssion iustification and saluation it is our bounden dutie to be most heartily thankefull to God in this respect aboue all other both for our selues and for all the rest of Gods elect and also to abandon all opinion of any worthines and merit of our own or of any other saue of our sauiour alone Secondly we considering that God hath chosen vs of free grace and iustly refused other to the declaration of his iustice in punishing their sinne this ought to cause vs in reioycing to feare and tremble before the Maiestie of God and to keepe our hearts farre from all proud and vaine boasting against others Thirdly insomuch as the election of God is a most deepe and hidden secrete in the counsell of God considered in it selfe it is our parts to be the more diligent in seeking to knowe it from the effects of Gods Spirit within vs and in the fruites of sanctification following vpon the same in the outward actions of our liues Finally the assurance of our election ought to worke contentment in our hearts against all wantes or afflictions whatsoeuer beside waiting with patience for our eternall happines and saluation Explicatiō proofe Touching that most bounden and earnest thankefulnes which we owe vnto God both for the free election of our selues and others to saluation the example of the elect Apostle Saint Paule may be an excellent instruction vnto vs what we and all other are to doe in this respect Ephes 1 verses 3 4 5 6. Blessed be God euen the Father of our Lord Iesus Christ c. who hath chosen vs in him before the foundation of the world c. And 1 Thes 3 8 9 We are aliue of yee standfast in the Lord. For what thankes can we recompence to God againe for you c. And 2. Ep 2 13. But we ought alwaies to giue thankes to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth And that this holy election of God is freely of grace the same Apostle teacheth plainly Rom 11.5.6 It is of grace saith he Whence he reasoneth thus And if it be of grace then it is no more of workes c. Secondly that we ought to walke in feare and reuerence considering the iust reprobation of others no worse by nature then we our selues are we are admonished in the 20. verse of the same chap. Be not high minded but feare And he rendereth a reason of the admonitiō in the verse following For saith the Apostle if God spared not the naturall branches that is the Iewes take heede lest hee also spare not thee And Philip. 2 12. Make an end of your saluation with feare and trembling he speaketh of a reuerend childlike feare of God For saith he further it is God which worketh in you both the will and the deed euen of his good pleasure Doe all things without murmuring reasonings c. As though he shuld say if ye turne aside from an humble course of life from a godly disposition of your hearts before God ye may iustly feare your own good estate with a troublesome and doubtfull feare c. Thirdly that we are to seeke for the assurance of our election from the workings of Gods holy Spirit in vs and from the fruits of a godly life Read 2 Pet. 1 5. c. 10 as was obserued alledged before in the Comforts Read also Eph. 1 4. God hath chosen vs in Christ before the foundation of the world that we should be holy without blame before him in loue And Col 3 12. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind long suffering forbearing one another and forgiuing one another c. And now last of all that the assurance of our election to saluation should be a sufficient comfort against al discontentments or discomfort whatsoeuer waiting with patience for the fulfilling of the good pleasure of God in this behalfe The Apostle Paule is a notable example who suffered all things gladly for the elects sake that they might also obtaine the saluation which is in Christ Iesus with eternall glory 2 Tim 2 10. And therefore also ought we to suffer all things willingly in thankfulnes to God for the election it selfe The greatest afflictiōs of this life are but momentanie but the glory wherevnto they prepare and lead vs is most excellent and eternally weightie 2. Cor 4.17 Thus much concerning the duties which ought to attend vpon the comfort of this Article NOw therefore that we may conclude the whole doctrine of it Question What is the danger of not beleeuing that God hath a holy catholike Church and of not regarding to ioyne with it in
set downe vnto you That is to say that from that which hath beene hitherto said for the interpretation and vse of all and euery of the Articles thereof wee may so clearely vnderstand what manner of faith that is whereby wee are iustified in the sight of God that the question of our iustification by faith may by the due consideration thereof be easily decided by vs. For we may easily perceiue that it is such a faith as is grounded wholly vpon the infallible warrant of the most holy and canonicall Scriptures of God rightly vnderstoode and not vpon any humane traditions True iustifying faith generally considered or vnwritten verities as they are called Such a faith as looketh directly to the grauous promises of God and not to those blinde incouragements and ouerweening perswasions or hopes which carnal confidence suggesteth Such a faith as yeeldeth that onely true comfort wherewith the heart of man may soundly boldly comfort and reioyce it selfe Such a faith as worketh by loue and is plentifull in all good duties both toward God and man Gal chap. 5. verse 6. Phil. chap. 1.11 In which respect it is worthily called the faith of the truth which is according to godlinesse vnder the hope of eternall life Tit. chap. 1. verses 1 2. It is no idle and dead faith such as Saint Iames doth iustly condemne chap. 2 verse 14 c. It is not a bare historicall or inwrapped saith to beleeue as the Church beleeueth nor any doubting faith as if it were good modestie so to beleeue such as the Popish Teachers deceiue the people withall It is no such faith as carnall gospellers doe make boast of and in the same their boasting feare not to turne the grace of God into wantonnesse Finally it is no such faith as is void of the power of godlinesse Wherevpon also it likewise followeth that he is no true Christian whosoeuer hee be that hath such a kinde of idle historicall inwrapped or doubting faith Neither is the carnall or loose worshipper any true or kindely and faithfull worshipper of God but onely such as be very carefull to glorifie God and to dispose of all their waies aright in obedience to all the lawes and commandements of God According as God himselfe hath solemnly determined this matter in the 50. Psalme namely in the last verse of the Psalme speaking thus by his holy Prophet He that offereth praise shall glorifie me and to him that disposeth his waie aright I will shew the saluation of God Such as will truely serue and please God must worship him seriously and in good earnest They must also be constant or else all former labour is lost The true faithfull Christian continuing constant must therewith also encrease For as we reade Rom 1.16 17. The Gospel is the power of God to saluation c. whereby the righteousnesse of God is reuealed from faith to faith And therefore it is that the same Apostle maketh his prayer for the Thessalonians 2. Epist chap. 1.11 that God would make them worthie of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in them and they in him according to the grace of our God and of the Lord Iesus Christ Reade also Ephes 4 verse 11 12 13 c. And the Apostle Peter 2. Epist 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory for euer and euer Amen Moreouer this we must know that albeit faith is of a working nature yet to speake properly it doth not iustifie by works but onely in that it apprehendeth Christ whom God hath made the Lord our righteousnesse yea to be euen all in all vnto vs and for vs. 1. Cor. 1.30 and Colos 2.9 10. Wherevpon it is that the Apostle Paul often affirmeth yea that he plentifully and strongly disputeth and proueth that our iustification is of the free grace mercy of God namely in his Epistles written to the Romans and to the Galatians So that faith it selfe hath no power to iustifie otherwise then as an instrumentall cause and that also by the meere grace of God which inableth it to apprehend and lay hold vpon our Sauiour Christ and his righteousnesse Neither hath it any power at all to worke but through the sanctification of the holy Ghost And both of these powers also are diligently to be distinguished For as both the fire and the Sunne haue their double force that is to giue light and to make warme yet doe they neither warme by their light nor giue light by their warmth so albeit faith doth inlighten the mind to behold the fauour grace of God in Christ Iesus also inflameth the heart to be zealous of all good workes to the glory of God yet doth it no more iustifie by working then fire or the Sunne do burne by that light which they giue Yea and to speake more properly it is God onely who iustifieth sinners as the alone efficient cause and fountaine of iustification and that euen through his meere grace in that he forgiueth their sinnes for Iesus Christs sake and imputeth his righteousnesse vnto them Rom. 3.24 25 26 27 28. And 2. Cor. 5.21 as was said before As for works of obedience they are fruits onely declaring the truth of that faith which iustifieth And so is the Apostle Iames to be vnderstood as hath beene shewed more at large in the beginning of this part of our Treasurie Finally it may well be obserued that when we speake generally of iustification by faith wee may vnderstand iustification to be a generall fruit of beleeuing the whole doctrine of saluation contained in all the Articles of our beliefe as well concerning God the Father and the holy Ghost as the Sonne c. without neglect of any of them though with a special respect and relying vpon the sufferings and death of our Sauiour Christ These are the things which I thought good to adde vnto all former particulars for a generall conclusion of the whole doctrine of our christian beliefe Now God of his infinite mercy make vs truly wise with all his Saints and elect children vnto our eternall saluation in the right vnderstanding beleeuing and obeying of the great mysterie of Godlinesse in Iesus Christ our Lord. To whom with the Father and the holy Ghost one true and eternall God be all praise honour and glory both now and for euer and euer Amen FINIS Verses Eucharisticall or of thanksgiuing to the honour and praise of our most gratious good God THe Gospel is a Iewell rare And hidden from our sight Gospel This present worke a key it is To bring it vnto light Faith is the hand whose proper t' is Thereon to lay sure hold Faith Iustification This book this hand doth guide vnto This pretious pearle of gold And by this Faith which holdeth it Made iust and sau'd we be This