in Christ The instrumental cause offeâ—ing and proclaiming saluation is the Gospel The instrument receiuing and applying it is faith The cause sealing it inwardly to our soules is the spirit of God The externall and instrumentall seales thereof are the two sacraments Thus we see the Efficients of our eternall life and are taught to say with Ber. that good workes are the waie to the kingdom but not the cause of reigning The matter whereof this life consisteth are those admirable good things which God hath prepared and which Christ hath purchased for the Elect Which for any wit of man to conceiue for any tongue to relate or for any pen to set downe is altogether impossible What tongue can tell saith Gregorie and what vnderstanding can comprehend how great the ioies may be of that celestiall citie It is not in man to vnderstand saith S. Basil For there shall be things which eie hath not scene nor care heard of neither hath it entred into the heart of man what things God haâ—h prepared for them that loue him Neuerthelesse we will set downe some of them as wee finde them reuealed and deliuered to vs. In that life theâ—e shall be no earthly or sinfull miserie There shall be no sinne at all no sicknesse no sorrowes no disease nor maladie on crosse no curse no vexation nor calamitie no defect nor deformitie no tumults nor troubles no paine nor penurie All teares shall be done away al euils remoued al sinne abolished all wants supplyed And againe in this life there shall be a perfect plenarie and perpetuall possession of all good things euen of GOD himselfe who is goodnesse it selfe and who will bee all in all vnto all his Elect There shal be perfection of knowledge no deâ—ect in loue happie in mortalitie certaine securitie constant amitie and secure tranquilitie The soule shal haue perfection of vertues the bodie shall be ful of beutie strength and agilitie the whole man shall inioy fellowship with God fellowship with the lamb fellowship with the Angels a happy societie a sweet communion All holinesse all happinesse all ioyes shall be inioyed To conclude wee shall raigne like kings with the king of kings for euer with fulnesse of grace in our hearts and a diaâ—em of glorie on our heades celebrating an euerlasting Sabboth and singing an Alleluâ—â—h to the Lord for euer The formâ— of this life is that vnspeakable splendor and that most excellent order and well ordered excellencie of that happie condition The endâ— of this life are first that God might manifest and ipso fâ—ctâ— fully ratifie his exceeding loue vnto vs. Secondly that we might inioy the full fruit of Christs death passion Thirdly that we may receiue the â—eward of our labours and know that it is not iâ—vaine to serue God And lastly that wee might acknowledge the wonderfull mercie of God vnto vs and celebrate his name for euer The effects of this life are these first by reason of it we are made like vnto the Angels Secondly wee are by it become to bee actually partakers of the dignitie of Christ Thirdly it can not but produce wonderfull gratitude in those which doe inioy it The Subiects or the persons that shall liue this life are the Elect and obedient children of God For the reprobate shall be tormented in endlesse easlesse and remediles tortures The place in which this life shall bee led is the Paradise of God the highest heauens The time is after this life for the soule immediately and for both soule and bodie after the day of iudgement The properties of this life are many First the saluation of them that beleeue is more sure thou the whole frame of heauen and earth because it is founded in the vocation of God which is without repentance in the counsell of separation and in the pleasure of God Secondly it is a most holy life For in it wee shall be compleat and without spot and wrinkle Thirdly it is a most delectable and sweet life For as Bernard truely speaketh VVhatsoeuer is amiable it shal be there and nothing shall be awaie which shall be desired Fourthly it is an all-sufficient life For it shall stand in need neither of meat drinke clothing sunne moone nor any other helpe of this life VVe shall be satisfied with God and hee shall content vs fully Fiftly this life iâ— vnconceiuable it cannot bee throughly discouered or described by any VVho saith Bernard can comprehend in this life how great the glorie of the Saints of God shall bee in the life euerlasting Sixtly this life is an euerliuing life it shall continue world without end As the terrors and the most terrible and horrid torments of the wicked shall continue alwayes so shall this solatious and sweet life of the godly Their death shall neuer see life and the life of these shal neuer see a death The death of those and the life of these are euerâ—liuing and neuer-dying Lastly this life may be discerned in this life of him that shall liue in it in the life to come VVe know saith Paul that if our earthlie house of this tabernacle be destroied we haue a building giuen of God in house not made with hands but eternall in the heauens These things saith Iohn I haue vvritten vnto you that ye may know that ye haue eternall life I am sure saith Iob that my redeemer liâ—â—th and hee shall stand the last on the earth and though after my skinne wormes destroy this bodie yâ—t shall I see God is my flâ—sh whom I my selfe shall see and 〈…〉 shall behold VVhen I awake saith Dauid I shall bee satisfied with thâ—â—e image that is when I rise from the dead as â—â—caâ—â— doth interpret it By thâ—s it appeaâ—eth that a maÌ„ may know his future happinesse The Sâ—â—â—â— of etâ—rnall life are two The first is true faith in Christ For whosoeuer beleeueth shall not perish but shall be saued The second are good workes performed with an vpright heart in conscience of Gods commandement and to an honest end The Psalmist asking who shall rest on Gods holy mountaine receiueth answere as by oracle from heaueÌ„ that he shal there rest that walketh vprightlâ— and worketh righteousnes and speaketh the truth from his heart Thus saith the Lord aske for the old way which is the good way and ye shall find rest â—â—r your soules Life saith Salomon is in â—he way of righteousâ—â—â— and in that path-way there is nâ— death And our Sauiour sheweth that those are the Blessed of his Father and shal inherit eternall happinessâ— who manifest their loue to his afâ—â—â—cted members by their workes of meâ—cie and he that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward and he that receiueth a righteous man in the name of a righteous man shall receiue the reward
them Whom 〈◊〉 hath fore-knowen and predestinated them he calleth Fourthly the redemption from sinne and miserie and the righteousnesse which is by Christ is theirs and theirs alone Is 53.6 12. 1. Cor. 1 30 Gregorie saith well Pro electorum vitâ— vsque admortem se tradidit author vitae The Lord of life laied downe his life that they might liue which were elected vnto life And Angelome saith Quae est gens in terra alia what other people is there in the earth praeter populum electum besides the elect for which God the sonne of God vouchsafed to come into this world as into Egypt that taking vppon him the shape of a seruant he might redeeme vnto himselfe with his blood an acceptable people studious of good workes Fiftly they onely are adorned with the speciall graces of the spirit they onely are sanctified and renewed Isidore saith Spirituall grace is not distributed vnto all sed tantummodo electis donatur but is giuen to the elect onely Nature saith Augustine is common to all men but not grace Sixtly saluation belongs to none but to them Rom. 11.7 What then Israel hath not attained that he sought but the Election that is the Elect hath obtained it and the rest haue been hardened Faith in Christ is theirs onely and he that beleeueth in him shall be saued but he that will not shall be damned As the Elect are the onely true members of the Church militant so they shall be the onely members of the Church triumphant Therefore wee may boldly say with the Psalmist Blessed is that Nation whose God is Iehouah euen the people that he hath chosen for his inheritance Blessed is the man whom thou chusest and causest to come vnto thee Seuenthly none of the Elect shall be whollie seduced nor vtterly decline and perish For Christ takes it for granted that the Elect cannot be seduced and saith concerning his sheepe I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand And the Lord hath promised to stand by them and to put his feare into their hearts that they shall not depart from him Surely saith the Psalmist the Lord will not faile his people nor forsake his inheritance Gregorie saith that temtation doth hide the light of righteousnesse in the heart of the elect oftentimes sed non interimit but puts it not out and makes it pale quiuer sed funditus noÌ„ extinguis but doth not extinguish it altogether Saint Augustine saith well Peters faith failed not in his heart when open confession with the mouth failed him Eightly God doth cause his Angels to protect and guard them The Angel of the Lord pitcheth round about them that feare him and deliuereth them And as Paul speaketh they are ministring spirits sent foorth to minister all for their sakes which shal be heirs of saluation Augustine saith This also I esteeme a very great benefit in that the Lord hath giuen me an angel of peace to keepe me from my birth to my death Ninthly God shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the foure windes and from the one end of the heauens vnto the other Christ also when he comes to iudgement will set them on his right hand and say Come yee blessed of my father take the inheritance of the kingdome prepared for you from the foundation of the world But hee will place the Reprobate on his left hand and pronounce vnto them the dolefull sentence of condemnation saying Depart from me ye cursed into euerlasting fire which is prepared for the Deuill and his Angels Tenthly the Elect shall iudge the Reprobate Know ye not saith Paul that the Saintes shall iudge the world Know ye not that wee shall iudge the Angels Their faith and pietie shall condemne the wicked and bereaue them of excuse and as the Iustices sit about the Iudge at the Asâ—ses so shall the Elect attend vppon CHRIST at the last iudgement and shall subscribe vnto his sentence and applaud his proceedings Moreouer all men but especially all ministers ought to indure all things for their sakes I suffer all things saith Paul for the Elects sake that they might also obtaine the saluatioÌ„ which is in Christ Iesus with eternall glorie Againe God will auenge his Elect though he seeme slow in reuenging those wrongs that are done vnto them For they that touch them doe touch the apple of his eie Furthermore God for the loue he beareth to his Elect hee will shorten the dayes of crueltie and calamitie For the Elects sake saith Christ which hee hath chosen hee hath shortned those daies of tribulation Moreouer the Elect fight with the Lambe against Antichrist and his kingdome which shall by the Lambe be ouercome For he is Lord of Lords and King of Kings and they that are on his side are called and chosen and faithfull Besides the Elect need not dread death and damnation For as the Apostle speaketh Who shall laie any thing to the charge of Gods Elect It is God that iustifieth who shal condemne Finally the Elect may bee assured in this life of their eternall election vnto life Therfore Peter exhorts vs to make our Election sure and the holy Ghost sets downe the notes of those that are the true members of the Church and shal rest vpon Gods mountaine Now this certaintie may bee had two wayes First by the inward testimonie of Gods spirit which giues testimonie to our spirit that wee are the sonnes of God Secondly be the effects of election as are the fruits of the spirit mentioned by Paul which God appropriateth vnto his Elect and which are as a ladder by which we may assend as it were vp into heauen easily discerne if we bee elected Because as one well saith Election includeth the means therefore we must determine of it by the meanes The Apostle saith that whom God foreknew he did also predestinate to bee like to the image of his sonne and doth call iustifie and glorifie them Therefore by conuersion we may hence inferre that those are elected whom he doth conforme vnto his sonne and effectually call iustifie and regenerate these being necessarie meanes by which God doth accomplish his eternall election Now this prerogatiue is the greater and more to bee respected for these reasons First because the Elect may haue better assurance of his election to saluation then anie man can haue of the things hee holdeth in this life by seale writing witnes or any other way that Law can deuise or prescribe Secondly the longer wee liue the better we may be assured the longer this assurance is inioyed the stronger we may finde it Thirdly this certentie doth beger exceeding ioy For what can raise the like ioy in our hearts as this that wee know that we
work and with Primatius God doth iustifie the vngodly but not by works which â—e wanteth For if he should iustifie him according to workes he must be punished and not deliuered The externall moâ—â—er then and meritorious efficient of our Iustification is Christ by his obedience For God made him to be sinne for vs who knew no sinne that â—e should be made the rightousnesse of God in him Wee are iustified through the redemption that is in Christ Iesus whom God hath set foorth to bee a reconciliation through faith in his blood Augustine saith Christ alone hath 〈…〉 the punishment for vs without his 〈◊〉 demerits that we might obtaine grace by him without good merits Christ saith Basill is true righteousnesse vvho is made vnto vs of God righteousnesse vvisdom sanctification and redemption As the 〈◊〉 couered the dike and the Decalogue so he couereth 〈◊〉 sinne and hee hides our bodies and soules from the furious indignation and vengeance of God Now the obedience of Christ is two-fold actiue and passiue The former stands in his perfite fulfilling of the Law the latter is contained in his passion both in life and death By the passion of Christ our sinnes are remitted Therefore Peter saâ—th that he bare our sinnes vpon the Crosse And Iohn likewise saith that he washed vâ— from our sinnes in his blood And long before them the Prophet Esay saith that he was vvounded for our transgressions and by his stripes we are healed Remission of sins saith Chrysostome is on the blood of Christ His death saith Amâ—â—ose is the iustification of sinners By it gods iustice is fully satisfied his wrath is appealed and â—ll punishments temporall and eternall deserued by sin are quite remoued By his fulfilling of the Law we are reputed and esteemed righteous For Christ is the end of the Law for righteousnes vnto euerie one that beleeueth â—e was made vnto vs of God righteousnes By the obedience of this one maniâ— shall be made righteous Lord saith Bernard I will remember thy righteousnes onely for that is also mine For thou art made vnto me righteousnes of God Now this his righteousnesse is not ours but his originally is made ours by Gods tree imputation It is imputed to vs by God accounted ours Christ being our Suretie and standing in our stead and so appropriated to vs as if we had performed it in our owne persons Bernard saith that the righteousnesse of Christ is imputed to vs. And againe the iustice of another is assigned vnto man because he wanted his owne The satisfaction of one is imputed vnto all And no maÌ„ must thinke it strange that the obedience of Christ could satisfie for the disobedience of all the Elect make them to bee reputed righteous with God For in that it was the obedience of God that is of that holy man who was true God it was of endlesse merit of inualuable value with the Lord. The perfection and merit of this obedience comes from the dignity of his person that did obey And though iustification bee through Christ yet God may bee sayed to iustify freely because it comes freely to vs wee doe nothing for it and because also it was his free loue which moued him to send his sonne to suffer for our sins and to fulfil the Law fully for vs. Neither must any man imagine that Christ did not fulfill the Law for vs but for himselfe onely and consequently that his actiue obedience is not imputed to vs. For Christ is not onely our redemption but he is also the perfection of the Lawe for vs that beleeue in him Whereupon it is that Ambrose saith He hath the perfection of the Law who beleeueth in Christ Moreouer Whole Christ is giuen vnto vs with his benefits Otherwise if his Passiue obedience were onely imputed to vs it would follow that haâ—fe Christ were onely giuen vs Patientem non Agentem to wit as he is a Patient and not an Agent or dooer of those things which are pleasing to his Father and auferentem peccatâ— onely as he takes away sin and death and not affâ—rentem iustitiam bringing righteousnes But he was not borne for himselfe but for vs and was giuen vnto vs that hee might both doe for vs the things that were to be done and suffer the things which were to be suffered Againe Christ as man fulfilled the Lawe for himselfe that hee might be in both natures an holy high Priest so continue Neuerthelesse as Mediatour God and Man hee became subiect to the Law and in this regard he did not fulfill tâ—â— Lawe for himselfe neither was he bound so to doe Neither must this seeme strange to any that the Law should both exact obedience and the penalty too For howsoeuer in the state of innocency the Law threatned the penaltie and onely exacted obedience yet since the fall it doth both exact obedience the punishment The threatning of the Law exacts the punishment the precepts exact obedience And albeit Christ hath kept the Law fully for vs yet none must from thence conclude that therefore we are not bound to keepe the Law â—hat saith one which Christ did we are not bound to doe for the same end and in the same maner Now he fulfilled the law in way of redemption and satisfaction for vs and so doe not we fulfill the Law but onely in the way of thankefulnesse for our redemption And though we be bound to obey the Lawe yet wee must not thinke that God will reiect our obedience for the weakenes of it as hee would haue reiected Christs if his had beene imperfect For he was our Mediatour and therefore his obedience was of necessitie to be most perfect or else Gods iustice had not been satisfied and so we had perished and besides all our imperfections and defects whatsoeuer are couered with his perfection as with a vaile and so our weake obedience is accepted and not contemned Finally for our comfort we must know that if we respect the Trueth of that righteousnes which is imputed to vs weare accounted as truly righteous before God as Christ himselfe is but if we regard the quantity and subiect Christ is more iust theÌ„ we Because he is originally and actually righteous but we by imputation he is subiectiuely iust and by inherency but we by application relation in him and vnto him And yet we must not therefore thinke our selues to be redeemers For his obedience is imputed to vs onely for our owne redemption and not as it is the price of redemption for all the Elect. As for example Christs righteousnes is imputed to Peter not as it is the price of redemption for All but as it is the price of redemption for Peter And so much for the efficient causes of our Iustification The matter of iustification according as are the parts thereof is twofold Remission of