of himselfe Veni vidi vici that is I came I saw I ouercame So Christ came in humility he saw our miserie and for vs he gate the victory In his first comming hee presented himselfe to the world in penury pouerty humility Borne of a woman made vnder the Law subiect to the Law condemned by a Law against all Law We haue a Law and by our Law he ought to die câ—ie the h Ioh. 19.7 Iewes to Pilate But at his second comming he shall appeare in maiesty and great glorie not to be condemned but to condemne Venit Christus occultè iudicandus veniet manifestè iudicaturus saith i Aug. de ciuit Dei Quoties Diem illum considero toto corpore contremisco siue comedo siue bibo semper videtur illa tuba sonare in auribus Surgite mortui venite ad iudâ—cium Hieron Austen that is Christ at his first comming was priuily condemned but at his second comming he shall â—penly iudge and condemne and woe be vnto them â—en whom he hath not redeemed from the curse of the â—aw they shall neuer receiue the adoption of Sonnes At the day of the second comming of Christ when â—e shall come to iudge hee will not be perswaded by â—tty nor moued by intreaty nor corrupted by mony â—erefore as k Aug. lib. 3. de Symbolo Austen writes Hic dum tempus habet â—at anima pro se quia hic locus est misericordiae ibi erit loâ—s iustitiae that is While time serues let the soule looke 〈◊〉 her selfe for this is the place of mercy then is the time 〈◊〉 Iustice Christ at his first comming came ferendo bearing our â—rrowes at his second comming he will come feriendo â—eating and * Psa 2.9 breaking the wicked in peeces like a Potâ—rs vessell It is a piercing consideration of l Ansel de similitudinib muÌ„di Anselmus speaking â—f this day of Christs second comming A dextris erunt â—eccata à sinistris daemonia subtus infernus de super Iudex â—atus foris mundus ardens intus conscientia furens heu â—user peccator sic deprehensus quo fugies latere erit imâ—ssibile apparere intolerabile that is On the right hand 〈◊〉 and thy sinnes on the left the diuels beneath hell aâ—oue the angrie Iudge abroad the world burning withâ— thy conscience raging alas wofull sinner so taken whither shalt thou flie to hide thee it is vnpossible to â—ppeare it is intolerable Therefore if wee desire to haue him a gentle louing â—nd a mercifull Iudge vnto vs at his second comming â—et vs be well grounded in his first comming belieuing â—tedfastly his Incarnation admiring his humiliation apâ—â—ying his obedience righteousnesse merits passion with all the benefits and fruits thereto belonging vnto our soules by a faithful application put on al Christs meâ—its knowing that wee of our selues be vnprofitable serâ—ants and haue no merits saying with m Ber. Ser. 53 Bernard Sufficit ad meritum scire quòd non sufficiant merita that is To know the sufficiency of man merites is to know that they will not suffice For what haue wee that wee haue not * Omne bonum nostrum vel ipse vel ab ipso Aug. lib. 1 de doct Christ c. 31. receiued Deus autor est meriti qui voluntatem applicat operi opus applicat voluntati saith n Aug. lib. de lib. arb Boni si quid habeo à Deo sumpsi non à me praesumpsi Aug. Ep. 52. Austen that is God is the author of merit who applieth the will to the worke and the worke to the will Let vs beleeue that Christs inherent righteousnesse sufficeth to take away our inherent wickednesse That Christs obedience is made our obedience by imputation his merits our merits that he by his painefull passion hath for all our sinnes made a perfect satisfaction that all his sorrowes and sufferings were to worke our Redemption to redeeme vs that were vnder the Law and from the curse of the Law that by grace we might receiue the adoption of Sonnes So that by this you may vnderstand that wee receiue the adoption of Sonnes not for our good * Qui credit in Christum saluus sit sine opere sola side gratis accipiens remissionem peccatorum Ambros com in 1. Cor. 1.4 Anselm enarrat in eum loc works or by the workes of the Law but onely by grace and a liuely faith in Christ Iesus for to this end he was made of a woman and made vnder the Law to redeeme vs that were vnder the Law that we might receiue the adoption of Sonnes As o Rom. 4.25 Paul saith of Christ Who was deliuered to death for our sinnes and rose againe for our iustification and as the same p Rom. 3.24 Apostle saith And aâ—e iustified freely by his grace through the redemption which is in Christ Iesus and yet somewhat more fully the said q Gal. 2.16 Apostle Know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ c. Because that by the workes of the Law no flesh is iustified the Apostle Paul aboundeth with pregnant proofes to manifest this conclusion That onely faith doth iustifie To cite a place or two in steade of many as namely to the r Ephesians Ephes 2.8.9 By grace ye are sâ—ued through faith and that not of your selues for it is the gift of God not of works lest any man should boast himselfe What place 〈◊〉 be more perspicuous against Iusticiaries and meritâ—ngers then that place and againe to the Å¿ Rom. 3.28 Romanes 〈◊〉 maketh his vndenyable conclusion saying Therfore 〈◊〉 conclude that a man is iustified by faith without the â—orks of the Law and so in many other * Rom. 1.17 Rom. 3.16 Rom. 5.1 Gal. 3.8.11 places And howsoeuer the abortiue châ—ldren of the false moâ—er which would diuide Iustification partly to faith â—d partly to workes looke asquint vpon this doctrine â—lding that faith alone doth not iustifie and as the â—hemists more boldly t Rhemists in 1. Pet. 4.7 c. that charitable workes of merâ— cause remission of sinnes in the sight of God and so â—eanes of Iustification Wherein I say as one before me obserues that albeit â—r faith is not solitaria going alone for it is alwayes 〈◊〉 companied with good * Opera fidei pedissequa Chri. de fide lege Perk. similitud refor cathol tit Iustificat Tutiores sumus si Deo totum damus Aug. workes the fruits of faith â—t in our Iustification it is sola alone euen as the eye â—hich in regard of being is neuer alone from the head â—t in respect of seeing it is alone for the eye onely sees â—o faith subsists not without otâ—er graces yet in regard â—f the act of Iustification it is alone without them all The u Bellar. de Iustificat lib 4. cap. 1. §. ac primuÌ„ coÌ„fessio c. Papists
themselues confesse that Luther Meâ—nction Chemnitius Caluin and other learned Proâ—stants teach that good workes be necessâ—ry to saluaâ—on in some sort and that it is no * Inseparabâ—lis est bona vita à fide c. Aug. de fide operib c. 23. true faith that is â—oid of them though the inward worke of Iustification 〈◊〉 ascribed in holy Scripture to faith onely and herein â—e hold no more then Saint Paul taught vs and the best â—athers approued and some of the Papists allowed I â—ill produce but a testimony or two in steade of the â—loud of witnesses we a e compassed about * Origen in Ep st ad Rom. lib. 3. cap. 3. Origen â—peaking of this point of Iustification saiâ—h Per fidem â—stificatus est latro sine operibus Legis that is By faith the â—heefe was iustified without the works of the Law and 〈◊〉 little after Igitur iustificatur homo per fidem cui ad iuâ—titiam nihil conferunt opera Legis that is Therfore a man is iustified by faith to whom the workes of the Law helpe nothing to his iustifying x Ambros de vocaâ—â—â—ne Gentiâ—â— Ambrose speakes likewise for vs saying Hoc constâ—tutum à Deo vt qui credit in Christum saluus sit sine opere sola fide that is This is so ordained of God that hee which beleeues in Christ shall be saued without works only by faith y Athanas ad Galatas c. 3. Athanasius speaks plainely In lege nemo iustificatur quia iustus ex fide viuit c. concluding Fidem solaÌ„ iustificandi inse habere virtutem that is By the Law none is iustified for the iust man liues by faith onely faith hath the vertue or power of iustifying Saint z Aug. ad Sixtum Presbiterii con Pelagianos Epist 105. Austen hath many places to confirme this point one for all Colligimus hominem non iustificari praeceptis bonae vitae sed per fidem Iesu Christi non lege operum sed lege fidei non litera sed spiritu non factorum meritis sed gratuita gratia that is We collect that a man is iustified not by the precepts of good life but by faith in Iesus Christ not by the Law of works but by the Law of faith not by the letter but by the spirit not by the merits of our works but by free grace If I should examine this point copiously I should as it were write Iliades after Homer Our Diuines haue so chased and traced the Papists in this passage that though they can gather vp their feet nimbly and cunningly yet they haue beene so hard followed that they haue made them ouertake and enter-fire in their pace The old Papists wil condemne their yonger brethren the new Iesuites for they liked this Truth which wee hold weâ—l enough for a Aquinas lect 4. in 3 Rom. lâ—ct 4. in 3 Gal. Aquinas hath left it written that works be not the cause why a man is iust before God but rather a manifestation of his iustice for no man is iustified by works but by the habite of infused faith So b Antididagm Colontens tit de Iustis hom p. 29. Gropper with the Diuines of Colen say By faith we are iustified as by the apprehensiue cause and c Art 1. contra Lutherum Roffensis as moderator of the question saith Fides absque partu operum hoc est cum nondum peperit opera iustificare potest â—at is Faith without the birth of works that is before 〈◊〉 hath brought forth any works can iustifie yea many â—f the Papists approued it for sound Diuinity till the late â—iuiâ—ll Councell of Trent reiected it So that the rayling â—hemists were too intemperat in their glosing Glosse â—pon the third of the Romanes the 22. verse calling it a â—ew no-Iustice a phantasticall apprehension shewing â—eir phantasticall examination of the verse and repreâ—ension of the Truth or as an d Wright Art 9. other of their disciples â—lles it a Solisidian portion or as an e Apolog. Ep. sect 8. other a desolatiâ—n of order a doctrine against the Commonwealth Surely for the reuerence of Romes elder Sonnes they â—ould forbeare to cast such stones lest vnawares they â—oe hit their step-mother As in many things so in this they offer vs wrong imaâ—ining that wee exclude good workes from iustifying â—ith we know that there can be * See D. Abbot against Bishop pag. 482. no reall separation of â—ith from good workes separation mentall in vnder â—anding is negatiue or priuatiue negatiue when in â—e vnderstanding there is an affirming of one and denyâ—g of another priuatiue when of things that cannot â—e separated really yet a man vnderstands the one and â—mitteth to vnderstand the other So in our Iustificatiâ—n wee doe not negatiuely separate other graces from â—ith as if faith existed alone without them but priuaâ—uely making them effects and consequents not conâ—utring causes of our Iustification Wee truely confesse â—hat a iustifying faith is operatiue as f Staplet de Iustificat lib. 9. cap 7. Stapleton himself afâ—â—mes we doe and as g Super Euang. in festo Ioan. Euangelist Luther vsed heerein a fit similiâ—ude Faith is like Saint Iohn in Christs bosome possessing â—ll the merits of Christ and good workes are like Saint Peter following his Master Faith is the h Hom. of good works part 1. nest of good workes and if our birds be neuer so faire they will be â—ost excâ—pt they bee brough forth in true Beliefe our good wo kes vnâ—esse they bee layed vpon the Altar of faith are not acceptable to God Infidels or heretikes saith k Aug. in Psal 8 Austen in doing glorious acts haue not where to lay their young for wanting faith they build vpon the land Whatsoeuer is not of faith is sinne as the l Rom. 14.23 Apostle Domus Dei credendo fundatur sperando erigitur diligendo perficitur saith * Nemo coÌ„putet bona opera sua aute fidem vbi sides non erat bonum opus non erat Aug. lib. 50. hom homil 17. Austen that is The foundation of Gods house in our soules is faith the walles hope the roofe loue and good life Wee detest and abiure that error of m Aug. haeres 48. Manicheus who thought God made the soule but not the body So the Papists would make the world beleeue that wee so build faith in the soule as if wee professed our selues Libertines in the body or were Nudifidians carnal Gospellers as they are Nullifidians and Merit-mungers No a good faith and a good life bee inseparable like Harpocrates twinnes liue and die together Faith goes before good life followes so n Aug. de fide operib c. 7. Quicquid operaÌ„ur homo ex se naledictae arborâ— malus est fructis Aug. super Ioan. Ser. 4. 48. Austen Nisi praecedat fides vita bona sequi non potest that is Vnlesse faith goes before good
life cannot follow and as it is a true and old saying in diuinity Good workes follow him that is iustified * Aug. lb. de fide operibus Non praecedunt iustificandum that is They doe not goe before hee is iustified We doe not hold that an historicall faith iustifies but a liuely faith which inwardly is seene to God and outwardly shewed in good workes and loue to our neighbours Good workes though they be not causa regnandi that is The cause to make vs raigne in Gods kingdome yet they be via regni the way to the kingdome for though God will not reward vs propter opera that is for our works yet he will o Reu. 22.12 Rom. 2.6 reward vs secundum opera that is according to our workes And thus I haue a little exceeded my limits for I study not to be Controuersall but Doctrinall in freeing our * Eccles Angl. in Confess art 12. Iewels Apologie part 2. ca. 20. Zanch. Comment in 1. Thess 4. Luth. Com. Epist ad Gal. c. 5. v. 6. Church-doctrine from the calumniations of the enemies of the grace of God who like the Adder stoppes his eare against the voice of the charmer charme hee neuer so wisely or truely The summe of all is this That wee were not able to redeeme our selues nay no Saints could ransome vs for p Mat. 25.9 they can spare no oyle for our lampes no Angels redeeme vs for God layed folly on his q Iob. 4.18 Angels onely Christ Iesus must bee the r 2. Cor. 5.21 propitiation for sinne that knew no sinne who was made of a woman and made vnder the Law to redeeme vs from the curse of the Law and to iustifie vs by a liuely faith in him and his merits that we might receiue the adoption of Sonnes Now therefore to drawe to a conclusion What shall we render vnto the Lord for all his benefits bestowed vpon vs which benefits wee could not haue receiued but by Christs Incarnation By it we haue a Kingdome in possessionem Possesse the Å¿ Matt. 25.34 kingdome prepared for you from the beginning of the world His body in refectionem that is for our spirituall repast My u Iohn 6.5.5 flesh is meat indeede his blood in ablutionem that is for clensing vs he * Reu. 1.5 washeth vs from our sinnes in his blood his life in redemptionem for our redemption I x Ioh. 10.11 lay downe my life for my sheepe his Diuinity in visionem to behold it We y 1. Cor. 13.12 shall see him face to face his eternity in fruitionem that is in fruition * Ioh. 17.3 This is life eternall that they may know thee to be the onely very God and whom thou hast sent Iesus Christ Oh Beloued had I the tongue of an Angell or you the hearts of glorified Saints I could not vtter nor you conceiue the immeasurable measure of diuine benefits we receiue by the Incarnation of our Sauiour what shal we render for them Let * Psal 115.12.13 vs take the Cup of Saluation and giue thankes and prayse the name of the Lord. Let vs imitate those a Math. 2.11 Wisemen Who hauing found the Babe fell downe and worshipped him and opened their Treasures and presented gifts * Auruâ—â— soluitur quasi Regi magno Thus immolatur vt Deo Myrrha praebetur vt Redemptori c. Aug. in Ser. Epiphan Gold Incense and Myrrh Iuuencus Aurum Thus Myrrham Regique hominique Deoque dona ferunt that is Gold Frankincense and Mirrhe the Wisemen offer To him as King as man as God thâ—y proffer So let vs fall downe and worship this blessed Babe of Bethleem and let vs offer gifts First A liuely faith b 1. Pet. 1.7 which is more precious then gold Secondly heartie Prayers and Prayses which are as Incense vnto the Lord like the c Reu. 5.8 foure and twentie Elders fall downe before the Lambe hauing euery one Harpes and golden Vials which are the prayers of the Saints Thirdly Let vs offer Myrrhe b tter and contrite repentance for ouâ— sinnes considering that Christ who is the fountaine of al goodnesse was for our sinnes and sakes accounted as d Luther loc com tit de Christi passione Luther writes Omnium possimus reputatiuè coram hominibus imputatiuè coram Deo that is as the worst of all by estimation before men by imputation before God by estimation before men So the e Mark 3.22 Scribes blasphemed him He hath Beelzebub by Imputation before God for all our sinnes were imputed to him Propter scelera nostra attritus est sayth f Esay 53.5 Esay that is He was broken for our iniquities and wounded for our transgressions What shal I say more but with g Ioh. 1.29 Iohn Baptist Ecce Agnus Dei that is behold the Lambe of God which takes away the sinnes of the world At this fulnesse of time God sent this Lambe as a Lambe among Wolues to redeeme and to reduce to his fold the scattered flock of Israel Redemptor noster homo nascendo Agnus moriendo Leo resurgendo Aquila ascendendo factus est sayth h Greg. hom 4. Gregorie that is Our Redeemer made man by his Incarnation suffered as a Lambe in his passion shewed himselfe a Lion of the Tribe of Iudah in his resurrection and mounted as a diuine Eagle in his Ascension and now i Heb. 1.3 sitteth at the right hand of his Father By his Incarnation we are regenerated by his Passion redeemed by his Resurrection restored from death to life by k Ioh. 14.2 his Ascension he hath prepared an heauenly possession He was made of a woman and made the Sonne of man that we might be made the Sonnes of God he was made vnder the law and bond to the law that we might be freed from the bendage of the law Hee conquered the law by a double right as l Luther in textum Luther writes First as the Sonne of God Lord of the Law Secondly in our person which is as much as if we had ouercome the law our selues for his victorie is ours All this for our sakes that we might receiue the adoption of Sonnes and hath sent the Spirit of his Sonne into our hearts which cryeth Abba Father Let this meditation be euermore a Cordial of comfort the aqua vitae water of life to reuiue our sinne-sicke soules and perplexed consciences against Sinne Sathan and the Law which alwayes accuse vs terrifie vs and condemne vs let vs tell them boldly that they haue no power ouer vs for God the Father sent his Sonne maâ—â— of a woman and made vnder the Law to redeeme vs from the curse of the Law Let vs creepe into that hole which bloody * Aug. Manuel 〈◊〉 Longinus made with his speare in our Sauiours side there let vs hide our selues against our foes let vs plunge our bleeding conscience in his bloody wounds dolorous death victorious resurrection and glorious ascension and let vs firmely and faithfully beleeue that our Sauiour was borne liued died rose againe and ascended that wee might receâ—â—e and enioy the fruition of the adoption of Sonnes The dew of heauen which fell vpon the â—eece of n Iudg. 6.38 Gedeon fall downe vpon these our labours â—â—meditations and water them with the dew of diuine grace in all your hearts to his eternall glory and your endlesse comfort and that for Iesus Christ his sake our onely Lord Sauiour and Redeemer to whom with the Father and the holy Ghost three persons in Trinitie one eternall God in vnitie be ascribed euerlasting glory might and Maiestie Dignitie and Dominion Prayse and Thanksgiuing world without end Amen Tri-vni Deo laus gloria 2. MACCA 15.39 If I haue done well and as the story required it is the thing that I desired but if I haue spoken slenderly and barelâ— is that I could
de temp And this still enlargeth Christs humility That he who was the Maker of the Law yea â—he Law it selfe would be subiect to the Law and vnder the Law and therfore according to the Law he was circumcised the eight day Luke 2.21 and by this circumcision made himselfe debitorem totius Legis a debtor of the Law and bound to keepe the whole Law as * Gal. 5.3 Paul saith Euery one that is circumcised is bound to keepe the whole Law That I may say with y Aug. lib. de spirit litera Austen Lex data est vt gratia quaereretur gratia data est vt lex impleretur that is The Law was giuen that grace might be sought for grace was giuen that the Law might be fulfilled Christ fulfilled the Law not by grace but by his merites and perfect obedience of the Law we fulfill the Law not by * Vis excidere gratia tunc tacta tua merita Aug. in Ps 31. merits but by imputation of Christs merits by grace extended to vs. By the Law we were all the sonnes of death and seruants of damnation Bond-men and captiues to the Prince of darknesse Ligat Diabolus peccata connectens soluit Christus delicta dimittens sayth x Cassio super Psal 146. one that is The diuell bound vs with the cart-ropes of iniquities tying them together * O bone Iesu mori nos debuimus tu soluis nos peccauimus tu luis Opus sine exemplo gratia sine merito charitas sine modo Bernard Christ did vnloose vs cancelling our sinnes satisfying his Fathers Iustice by obedience in his life by his passion in his death and as Saint Paul Rom. 8.3 That which was impossible to the Law God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs. Christ by his perfect * Sola obedientia ibi tenet palmaÌ„ vbi sola in obedientia inuenit poenam Ambro. obedience to the Law tooke away our culpable guiltinesse of the breach of the Law and by his satisfactory passion sacrificing himselfe like the mother Pellican willing to die to giue life by her blood to her brood So Christ offering himselfe a sacrifice once for all as the z Heb. 7.27 Author to the Hebrewes a Heb. 9.12 by his blood obtained eternall Redemption for vs hath freed vs both à culpa poena from the guilt and punishment of sinne freeing vs from the curse of the Law being made a curse for vs Gal. 3.13 Sic tegit pecoata vt noluit aduertere noluit animaduertere noluit punire noluit agnoscere maluit agnoscere saith b Aug. in Psal 31. Austen that is God so â—ouered our sinnes that he would not looke on them or â—rke them or punish them or acknowledge them * Vt sic velentur peccata ne in iudicio reuelentur Heronym in Psal 31. but â—ther pardon them Yea he that knew no sinne surffeâ—â—d for our sinnes did beare our sinnes sorrowes and â—firmities and by his stripes we are healed Esay 53.5 In me pro me doluit qui pro se nihil habuit quod â—leret saith c Ambros de fide ad Gratian. lib. 2. c. 3. Ambrose that is In mee and for mee our â—â—uiour sorrowed who for himselfe had nothing to be sorrowfull Thus he carried our sorrowes yea our sinnes â—ho did not sinne neyther was there guile found in his â—outh as d 2. Pet. 2.22 Peter that I may say with e Aug. lib. de Virginitat Austen Inspice â—lnera pendentis sanguinem mortentis praecium redimentis â—atrices resurgentis haec quanta sint cogitate haec in staâ—ra cordis vestri appendite vt totus vobis figatur in corde â—i totus pro nobis fixus fuit in cruce that is Behold Christs wounds hanging his blood dying * Filius Dei ad crucem ducitur expalmatur spinis coronatur ligatur ligno suspenditur diciplina caeditur salus vulneratur vita moritur occidit ad tempus vitam mors vt in perpetuum à vita occideretur mors Aug. lib. de octo virt Charitatis his price reâ—eming his scarres and bloody markes arising Consiâ—r how great these things be weigh them in the balâ—nce of your hearts that Christ may be fixed in your â—earts who was for you fastened on the crosse Thus Christ for vs was borne Made of a woman and â—ade vnder the Law subiect to the Law who was the â—aker and subiect of the Law fulfilling the Law perâ—ctly and plenarily and why all this Quorsum haec tam long a dolorum intendit series To what purpose tended all these labours and sorâ—owes this incomparable and incomprehensible humiâ—ity this actiue and passiue obedience the sequell of my text expresseth the true Quare why To redeeme â—hem which were vnder the Law that we might receiue the â—doption of Sonnes The generall and summary cause of Christs Incarnaâ—ion Humiliation legall subiection passion and all was â—o redeeme vs from sinne Sathan and condemnation the * Ille Iustus venit ad nos peccatores vt ex peccatoribus faceret â—ustos venit ad impios vt faceret pios venit ad superbos vt faceret humiles Ambros super â—â—cam comming of God to man was that man should returne to God put off the old man and put on the new that as all died in the first Adam they might liue in the second Adam Christus venit vt imaginem suam diaboli arte fucatam in homine per lignum praeuaricationis morte damnatam per passionem crucis mortem ad pristin 〈◊〉 reuocaret pulchritudinem sayth f Origen hom 1. in Gen. 1. Origen that is Christ came that he might reâ—tore his owne Image soyled by the subtilty of the diuell and by his preuarication in eating the forbidden fruit condemned to death to recouer it by the former beautie by his death and passion on the Crosse yea as g Aug super Joan. in gloss 1. Tim. 5. Austen Nulla alia causa aduentus Domini nisi peccatores salues facere that is There was no other cause of Christs comming but to finish the worke of mans saluation I will vse the words of reuerend i Bedâ— super Cant. lib. 1. Venit vnus sine peccato qui saluos omnes faceret sine peccato Aug. Beda Venit vt errantes corrigat infirmantes adiuuet dubitantes in fide confirmet certantes ab hostium insidijs defendat victores hostium perpetuae suae visionis corona muneret that is Christ came to correct the erring to help the weake to confirme the wauering to defend the striuing from the crafts of the enemy and to reward the ouercommers of their deadly enemy with the crowne of the perpetuall sight of God I may say of Christs first comming as Caesar writ to the Senate of Rome