b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
plainely appertaining to law For by being iustified the Apostle meaneth that a man is accompted iust being by the sentence of the heauenly Iudge acquited from condemnation and guiltines Which appeareth by the opposition of Iustification and Condemnation which Paule setteth downe Rom. 8.33 VVho shall lay any thing to the charge of Gods children It is God that iustifieth who shall condemne Iustification therefore according to the meaning of Saint Paule is a certaine pronouncing of sentence and as I may so say indeed rather a pronouncing iust then a making iust How many waies is a man said by Saint Paule to be iustified Onely two waies a Rom. 10.3 4.5 eyther by his owne righteousnesse that is to say by works or by the law as Rom. 2.13 The doers of the law if there be anie must bee vnderstood shall be iustified which is called Legall iustice or the righteousnes of the law Or else by faith or by the righteousnesse of another namely Christ that is to say by faith Rom. 5.19 VVe are iustified by faith which is called Euangelicall iustice or the righteousnesse of the Gospell VVhat doth this signifie to be iustified by workes Not as some thinke to get a habit of righteousnesse by iust works or to be made iust by workes but to be iudged and pronounced iust by reason of obedience yeelded vnto the lawe Or he is said to be iustifyed in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God after which sort Paule teacheth that no mortall man is iustified Rom. 3.20 By the workes of the law no flesh is iustified that is to say By the act whereby the law is performed or by the performance of the law no flesh shall be iustified Which sentence though in Greeke and Latine it be particuler yet in Hebrew it is vniuersall because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe VVhat doth this signifie to be iustifyed by faith To be iustified by faith is to be acquited from sinne for Christs sake apprehended by faith Or he is said to be iustified by faith who being excluded in regard of his owne righteousnesse that is the righteousnesse of works doth by faith apprehend another righteousnesse that is the righteousnesse of Christ wherewithall being cloathed he doth appeare before God not as a sinner but as a iust and righteous man a Gal. 3.27 Ephes 5.17 Apoc. 7.14 What is iustification It is not the giuing of the holy Ghost regeneration or the infusion of a new qualitie or the preaching of Iustice or if wee shall speake Philosophically not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or a motion toward the attayning of righteousnesse but it is the sentence of the heauenly Iudge whereby he doth in respect of the merit of Christ of his owne meere grace and fauour not impute vnto the sinner his sinne vnto death but imputeth the righteousnesse of Christ offered in the Gospell to his owne glorie and life eternall Or it is a free discharge from sinne and death both at once and an imputation of righteousnesse vnto life eternall and to the glorie of God and that for Christs sake and his righteousnes with both which being clothed wee appeare before the tribunall seat of God holy and vnblameable What be the parts of Iustification Two The former part is Remisson or Absolution and that twofold first from sinne secondly from death For first God from his tribunall seate pronounceth vs free from sinne for although sinne be in vs in deed yet because all that sinne how much soeuer it be is couered with the righteousnesse of Christ and therefore is not set before the eyes of God the Iudge God doth pronounce vs to be so freed from the same as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death namely sin he doth also acquite vs from the punishment and death it selfe which is the wages of sinne Rom. 6.23 The later part of Iustification is Imputation whereby the heauenly Iudge doth iudge vs to be iust by the merite of another and doth adiudge vs vnto life eternall for th merit of another And this later is a kinde of effect of the former for hee that is iudged iust it must of necessitie follow that he be adiudged vnto life The Prophet Dauid 9.24 Seuentie weeks are determined vpon thy people and vpon thine holy Citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse And Paule Romanes 3.4.5 By the first parte our debt is taken away and by the later our want is prouided for Also Remission healeth the guilt of sin the imputation of the righousnesse of Christ healeth the corruption and euill it selfe wherewithall the nature of mankinde laboureth and is laden VVhat is the efficient cause of Iustification Not man eyther from himselfe or from any other conferring any thing for that in the act of iustification man doth only behaue himselfe as a subiect and sufferer but God is the efficient cause who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme Esa 43.25 I euen I am he that take away thy iniquities for mine owne sake I wil remember thy sinnes no more Which principle of Diuinitie the Iewish Scribes did also acknowledge as true Marke 2.7 VVho can forgiue sinnes but God alone and Rom. 4.5 But beleeueth in God that iustifieth the vngodly that is to say him that in himselfe is wicked he accompteth righteous in Christ And Rom. 8 33. God is he that iustifieth who is it that condemneth And hereupon it is that it is called the righteousnesse of God Rom. 1.17 3.21.22 Not that essentiall iustice of God whereby he is iust in himselfe neyther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit but it is so called of the efficient cause namely because God doth freely impute or accompt the same vnto vs and partly also from the obiect because it alone is able to beare the rigour of Gods iudgement and to stand before his tribunall seat and therefore it is called euerlasting Dan. 9.24 because it was decreed by him from euerlasting VVhat is the cause of iustification working together with God Christ who by his merit and obedience hath purchased Iustification for vs. Rom. 5 9. VVe are iustified by his bloud and 2. Cor. 5.18 VVe are reconciled by Christ VVhat is the precedent cause Not the foreseeing of good works to come or of faith nor the estimation of works present but onely the grace of God not that which is freely giuen or infused whither it be faith or whether it be charitie but grace freely giuing that is to say the good will of God or the good pleasure of God a Ephes 1 9 and his loue toward vs men
vnto them as the Apostle declareth verse 10 By the which will wee are sanctifyed by the offering of the bodie of Iesus Christ once made 5 Because whole Christ was geuen vnto vs with his benefits otherwise if his passiue obedience onely had beene imputed vnto vs it would followe that onely halfe Christ was geuen vs namely a suffering Christ and not he that did those thinges that were pleasing to his father a Christ that only taketh away sinnes and death and not a Christ a Isa. 9.6 that bringeth righteousnesse But he is said to be borne and geuen not for himselfe but for vs that he might bestow his whole selfe vpon vs and might doe those thinges that were to be done for vs and might also suffer what was to be suffered for vs. Why then is Christ said to be sett forth of god a reconciliation through faith in his bloud Rom. 3.25 and we said to be iustified by the bloud of Christ Rom. 5.9 and by it to be clensed from all sinne 1. Iohn 1 7. Because in these kinde of speaches by a Synedoche and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe parte is vsed for the whole in regarde of the most neare affinitie of the passion and the actiue righteousnesse of Christ which also appeareth by that that is sett downe Rom. 4.25 Iustification is ascribed to the resurrection which is a matter actiue bicause Christ by his resurrection did geue testimonie that he had by his death fullie satisfied for all our sinnes for indeed our sinnes had not bene purged by his death if death had the vpper hand in the combat How are wee said to be Iustified freely if wee be Iustified for the merit of Christ Because the decree of God the father for our redemption is free and we pay nothing againe to God of our owne And therefore by that particle Freely our merits are excluded but not Christes and therefore wee are saide to be redeemed by Christ with a great price b 1. Cor 6 20 1. Pet. 1 19 so that we may may well say wee are iustified by merits and by works because we are iustified by Christs merits and by his works What is the subiect of Iustification Christ himselfe is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the receiuing subiect or the matter in which is contained that righteousnes for the which we are iustified which dwelleth and abideth in him as in the subiect and doth neuer goe out of that subiect and threfore we are said to be made Righteousnes in him a 2. Cor. 5.20 and Paule saith That he did find righteousnes in him Phil. 3.9 But of iustification that is of that sentence whereby God pronounceth vs iust we our selues are the matter and subiect first indeed not prepared or bringing any merits but sinners and wicked Rom. 4.5 He that iustifieth the wicked Afterwards beleeuing Rom. 3.22 The righteousnes of God is made manifest in and vpon all that beleeue Seeing God forbiddeth to iustifie the vngodly Pro. 17.15 Is he said to doe that vvell which himselfe forbiddeth Yes verie well because he is aboue all Law and not accomptable wherefore it is lawfull for him by iustifying the vngodly to declare his owne iustice seeing his will is the rule of iustice 2 Paule calleth him wicked in respect of nature who in respect of grace accepting him is the elect childe of God 3 In iustification wickednesse is taken away and faith succeedeth euen as the blinde man is enlightened who hauing his bindnesse remooued receiueth his sight Besides Paule calleth him vvicked not in that he doth actually perseuere in wickednesse Dan 9.7 psal 32.6 but because he bringeth no merits of his owne neyther respecteth his owne qualities or actions or vertues but him whom his former life maketh guiltie of wickednesse and yet lamenteth his owne iniquitie and flyeth to the throne of grace and desireth to be pardoned as Daniel doth saying To thee onely btlongeth righteousâ—csse but to vs confusion of face And Dauid for remission of sinnes and therefore also of wickednesse euerie one that is Godly shall make prayer vnto thee Doth the iustification of those that doe alreadie beleue and are regenerate differ nothing from the iustification of those that are not yet regenerate It doth something differ if ye consider the subiects because in those that are vnregenerate God findeth nothing but a horrible sinke of euils and mischiefes but in the regenerate God embraceth and entertaineth his owne gifts withall but yet hee iustifyeth them both after one and the selfe same manner Who are they that are iustified Onely those that were elected before the foundation of the world Rom. 8.30 VVhom he did predestinate them also hee called and vvhom he called them also hee iustified And verse 3.3 VVho shall lay any thing to the charge of Gods elect Are all iustified after one and the same manner Yes indeed all after one sort and therefore Paule Rom. 4.3.9.10 When he had reasoned from the example of Abraham the father of the faithfull hee addeth Verse 23. Neyther is this vvritten onely for him that it vvas imputed vnto him but euen also for vs to vvhom it shall bee imputed namely to them that beleeue in him vvhich raised the Lord Iesus from the dead VVhat is the forme of Iustification Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or any motion of alteration whereby righteousnesse is attayned by the shunning of euill and endeuouring to doe good for this is proper to sanctification Neyther is it charitie nor good workes nor our fulfilling of the law to conclude it is not a qualitie infused or inherent no nor faith it selfe but the remission of sinnes purchased by the bloud of Christ and the imputation of the obedience and most perfect righteousnesse of Christ and the acquiring of vs whereby it commeth to passe that the beleeuers are accompted righteous before GOD at his tribunall seate and doe obtayne â—he interest of eternall life Or the forme of iustification is the righteousnesse of Christ imputed so farre foorth as it is imputed of God VVhich the Apostle confirmeth Rom. 4.6 saying Dauid declareth the man to be blessed to whome God imputeth righteousnesse without workes whereby the forme of iustification is sett downe to be not inherent righteousnesse but righteousnesse imputed so farre forth as it is imputed Psal 32.1 Blessed are they whose iniquities are forgeuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth not sinne Gen 15.6 Abraham beleeued God and it was reputed vnto him for righteousnesse Rom. 5.19 By one mans obedience many are made righteous And 2. Cor. 5.21 Him that knew noe sinne God made sinne for vs not in himselfe but by imputing vnto him the guilt of all our sinnes that wee might be made the righteousnesse of God that is to say Iust before God in him And this is our righteousnesse imputed not that wee are the cause thereof in any sort but because it is reckoned and imputed vnto vs
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
neglect and contempt of both tables yea and of the lawgiuer himselfe because there is but one and the same lawgiuer of all the precepts and the bodie of the law is entire and vnseperable 5 The person is not accepted and taken into Gods fauour for the workes sake but on the contrarie the works doe then please god when the person hath firste found grace and fauour in Gods sight And for this cause it is that it is written Gen. 4.4 that god had respect vnto Abell and his sacrifice And Hebrevv 11.4 By faith Abell offered vnto God a greater Sacrifice then Cain 6 Saint Paul 2. Cor. 5.18 testifieth that the preaching of free reconciliation with god is perpetuall in the Church so that the faithfull to the end of this life haue no other righteousnesse then that which is there described VVhy then doth Saint Iames Chap. 2 verse 21. say that Abraham vvas Iustified by vvorkes Because he speaketh not there of the cause but of the effect whereby iustification may be discerned For when Abraham had offered Isack his sonne vpon the alter he was Iustified through workes saith he that is he was found to be iustified euen before that time by faith that by his works as testimonies of his iustification And so a man is iustified by workes that is by the holinesse of his life he is approued to be such a person as is iustified by the obediēce of Christ which holinesse doth follow iustificatiō as an effect therfore is also a testimonie witnesse of the same After this sort also god is said at the latter day that he wil iustifie his elect by their workes For whereas there are two beginnings of things one of existence the other of knowledge Faith as the beginning of Existence causeth vs to bee iust and workes as the beginning of knovvledge make vs to be knowne to bee iust And therefore the Lord at the last day will propound the beginning of knowledge of the righteousnesse by faith which shall appeare in the eyes of all creatures Mat. 25.34 Come yee blessed of my father c. For I was an hungred and yee gaue mee meat c. VVhat vvas the state of the Question concerning Iustification in Saint Paules time or vvhereof was the controuersie in old time Of the efficient and meritorious cause of Iustification namely whether it were the satisfaction of Christ apprehended by faith or else our workes And the reliques of that controuersie remaine yet in poperie For although the subtiller sort of Papists doe ascribe the beginning of iustification that is the first iustification as they call it onely to the merit of Christ yet the progresse and proceeding in iustification which they call the second iustification that they attribute to the merit of workes But now by the subtiltie of the diuill the whole nature of iustification is called into question For indeede in the Apostles time the question was not whether iustification were a naturall motion as it were from inherent vnrighteousnesse to inheren◠righteousnesse or whether iustifycation were seated in the sentence of the Iudge pronounced which is the question at this day but the state of the question thē was whether iustifycation placed in the sentence of the iudge pronounced vpon the guiltie person were in regard of workes or by reason of Christ By vvhat arguments or reasons doth the Apostle Paule take avvay from workes the cause of Iustification 1. Because wee are all sinners and from an impure nature it cannot be that there should proceede pure and perfect obedience toward God to whom nothing is acceptable vnlesse it be euery way sound absolute not spotted or stained with any corruption which neuer yet could nor euer shal be found in any man 2. Because the Scripture pronounceth that there is no man righteous by the works of the Law no not one And this sentence remaineth euer firme and stedfast Cursed is euerie one that abideth not in all things that are vvritten in the booke of the Law to doe them Gal. 3.10 But there is no man no not the holiest man that euer was that could satisfie the whole law of God as appeareth by the complaint of the Apostle Paule Rom. 7. 3. Because if righteousnesse be by the Law then Christ dyed in vaine Gal. 2.21 and. 5.2 4. Because God will haue no man to glorie in himselfe Least anie man should boast Eph. 2.8.9 Rom. 3.26.27 5. Because by the Law came the knowledge of sinne and the Law causeth wrath that is to say it denounceth death and Iudgement against them that doe not performe perfect obedience in their works and actions a Rom. 4.15 6. Bec use the law was giuen after the promise of iustification and life eternall b Gal. 3.17 7. Because the inheritance or life euerlasting is of free gift and not of merit c Ro. 6 23 Gal. 3.18 Eph. 2 8 8. Because all our sufferings are not worthy of the glorie which shal be reuealed shewed vnto vs therfore our actions are not worthy of it Rom. 8.18 And 2. Cor. 4.20 Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie By what arguments doth the Apostle confirme the righousnesse of faith 1. Because it alone hath the witnesse of the Law Prophets d Ro. 3 21 Gen 3.15 22 28 the end of the Law was Christ Ro. 10.4 Circumcision was the Seale of the righteousnes of Faith Ro 4.11 The Sacrifices Ceremonies did prefigure Christ the righteousnesse which is by faith Haba 2.4 The iust shall liue by his Faith Psa 32.1 Blessed are they vvhose iniquities are forgiuen And on the contrarie Psal 132.2 In thy sight shall no flesh be iustified namely by the obedience of the Law Act. 10.43 To Christ giue all the Prophets vvitnesse that through his name all that beleeue in him shall receiue remission of sinnes 2. From the comparison of like and equall things because Abraham the father of the faithfull in the example and excellencie of faith was iustified by faith e Gen 15 6. Ro. 4.13 14. and not by the Law Now God is alwaies like himself and the case is alwaies alike of the beleeuing father and the beleeuing children 3. Because saluation is not promised vnto him that fulfilleth the Law for that were a vaine promise and so our saluation alwaies doubtfull and vncertaine because no man doth fulfill the law and wee our selues should be also vncertaine whether wee had sufficient good workes for the attaining of this righteousnesse but it is promised to the beleeuer Therefore the inheritance is by faith that it might come by grace and the promise might be sure as relying wholy vpon mercie for that which proceedeth from the grace and fauour of God through Christ is firme and stedfast but so is not that which proceedeth from vs and from our workes Rom. 4.16 4. By an argument of the like
in contraries for as by one mans disobedience many were made sinners so by the obedience of Christ many are made righteous Rom. 5.19 5. By the effect because from iustification by faith alone ariseth peace with God that is to say securitie and tranquillitie of conscience or that ioy which commeth from a conscience excusing and acquiting vs from sinne and death peace toward God confidence and hope of the glorie of god that is of life eternall f Rom. 1.5 8 35. Tit. 3 7. 1. Ioh. 3.21 6. Because the glorie both of the exceeding iustice and mercie of God cannot stand safe and fyrme nor the merit of Christ remaine whole and sound vnlesse wee bee iustifyed onely by faith in Christ Iesus and not by workes or if we should bee iustifyed partly by faith and partly by works g Rom. 3.19.25.26.27 What is the end of our Iustification The fyrst and chiefe end in respect of God is his glorie Eph. 1.6 To the praise of the glorie of his grace and to the praise of his glorie namely that the praise thereof might not bee giuen to any man but might redound wholy and absolutely to god alone so that hee alone might bee acknowledged to bee iust and mercifull to be the iustifyer of him which is of the faith of Iesus Ro. 3.26 In which place there is mention made of a double or twofolde glorie of GOD the one which proceedeth from his iustice that hee might bee iust the second that which proceedeth from his mercie And iustifying him which is of the faith of Iesus For from the alone benefit of Iustification ariseth the manifestation of that admirable temperament of the iustice and mercie of God and from thence Gods glorie both of his iustice towarde his sonne in punishing of sinne who spared not his owne sonne being made sinne for vs and likewise of his mercie toward vs imputing vnto vs that beleeue in Christ though we be wicked and vnrighteous by nature our faith for righteousnesse 2. The declaration of his goodnesse 1. Pet. 2.9 That ye should shew forth the vertues of him that hath called you out of darknesse into his maruellous light The next end in respect of vs is that wee being made righteous by imputation might be accepted of God and iust that is might bee set free from the guilt excelling through the gift of Christs righteousnesse Furthermore that the righteousnesse of the Law might bee fulfilled in vs and that wee might enioy the fruite of righteousnesse which is life eternall Rom. 8.7 Tit. 3.7 That being iustified wee might bee made heires of euerlasting life Lastly that wee our selues might bee bettered and made righteous Gal. 2.17 If then while wee seeke to bee made righteous by Christ we our selues are found sinners is Christ therefore the minister of sinne God forbid For to this end are we iustified by faith through Christ that the old man being abolished by the power and efficacie of Christ crucified Christ might liue in vs and that wee should by our studie and labour endeauour to bring forth good workes shewe our selues thankfull to god for so great a benefit And therefore it is that the Apostle Paule almost in all his Epistles deriueth the Doctrine of sanctifycation or good workes from the Doctrine of faith or iustifycation as the cause from the effect or the necessarie consequent from the antecedent What are the adiuncts of Iustification If you respect the actions of God therein election and effectuall vocation doe goe before it a Rom. 8 31 but if ye respect man surelie not workes foreseene neither merits of congruitie or condignity For saith Augustine good workes doe follow a man alreadie iustified and doe not goe before a man that is to bee iustified as good fruites are not before a good tree but sinnes and wickednesse and the workes of the flesh b Ro. 3 23 4.5 The workes accompanying or following it are peace of conscience or tranquillitie and quiet of minde and conscience Rom. 5.1 Being iustified by faith wee haue peace toward God through our Lord Iesus Christ Moreouer the adopting of vs to bee sonnes of God our sanctification or newnesse of life the fruites wherof are described Gal. 5.22 For they that are made partakers of Christ through faith they doe with him receiue the holie Ghost the author of all holinesse from whence it is that these two benefits are indeede distinguished one from another but yet so linked together by an vnseparable bond that they can neuer bee plucked asunder and the latter is the testimony of the former both in the soule of the faithfull man himselfe and to other men also What is the effect of Iustification Free entrance and accesse to God c Rom. 5 2. our glorification d Ro 6.22.23.20 which is begun in this life and perfected in the life to come Is our Iustification perfected in this life In Iustification as wee are iudged and accounted righteous by God so wee are adiudged vnto life eternall So that in respect of Gods decree and of the sentence it selfe of life eternall pronounced by God the Iudge also in respect of righteousnes which the heauenly Iudge imputeth vnto vs our Iustification is alreadie perfected in this life sauing that in the life to come this imputed righteousnes is to be reuealed and made more manifest and to be more neerely applyed and appropriated vnto vs. But yet our whole iustification is perfected in this life in which a man may be said to bee fully and perfectly iustified Wee are the sonnes of God therefore iustâ—fied but it doth not yet appeare what we shall be 1. Iohn 3.2 But if you respect the execution of Gods decree and looke vnto the life and glorie which is adiudged vnto vs and which is to cleaue and stick vnto vs because that in this life is not perfected in vs our iustification therefore may bee accounted also imperfect in this life Can the benefis of iustification perish by reason of our sinnes No by no meanes for the purpose of god cannot bee depriued of his end And 1. Ioh. 3.9 Whosoeuer is borne of GOD sinneth not that is not vnto death because his seede that is the holy Ghost abideth in him Besides the gifts and callings of God are without repentance Rom. 11.29 When is the vse and necessitie of the Doctrine of iustification felt and perceiued 1. In the serious examination of the conscience when a man presenteth himselfe as guiltie not before an earthly but the heauenly Iudge for then being carefull and pensiue for his deliuerance he doth willingly prostrate and make himselfe of no reputation hauing first considered the great maiestie and iustice of God before which nothing is accepted vnlesse it be euery way perfect and absolute a Esa. 4 5 2. In the imperfection of his owne righteousnes Iob 4.7 18. Behold they that serue him are not faithfull and hee hath found iniquitie in his Angels how much more in
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
is patient toward vs deferring his comming onely vntill the number of the Elect were fulfilled and that all might haue oportunitie to conuert themselues vnto God What is the execution of predestination It is the disposing vse and application of all second causes or meanes whereby as it were by degrees God doth passe to the end of his highest decree Of how many sorts are those meanes Of two some are common as well to the Elect as the Reprobate wherein the Elect and the Reprobate are made equal others proper and speciall to either wherein the elect are discerned from the reprobate Those that are common are threefold namely the Creation of man male and female in the vpright state that is in righteousnesse and holinesse a. Gen. 1.26 Eccles 7.29 but changeable For God alone is vnchangeable 2 The Fall of man whereby he defiled himselfe with sinne most fouly b. which could not haue happened without both the ordinance and will of God that mans wretchednesse might giue place to God his mercie and the transgression of man to Gods iustice neyther yet can any thing be said to fall out without the knowledge of god or God being against it and vnwilling or vnaduisedly from whose will and pleasure not the little sparrowes are excepted Matth. 11.29 Neuerthelesse the fall of man was from his owne accord and of his owne will and therefore the fall of Adam sticketh as a fault in his free aâ—d vncompelled will wherewith he obeyed the serpent rather then god and not in the onely bare will of god whereupon it was very well said of Prudentius Nemo nocens si fata regunt quod viuitur et fit Imo nocens quicunque volens non quod licet audet No man is bad if fate doth rule and cause men liue in ill Yea he is bad who lawlesse liues and liues so with his will 3. The spreading of that sinne that is of the guilt and punishment from Adam ouer all men for no cleane thing can bee bred of an vncleane d. Iob. 14.4 from whence it commeth that all men by nature not by imitation and custome are the children of wrath Ephes 2.3 For seeing that God before he created mankind had determined both to shew a notable token of his mercie euen in the saluation of the Elect and also to declare his iust iudgement it was necessarie that eyther should bee included vnder sinne namely that he might haue mercie on them that beleeued and againe that hee might finde argument of iust condemnation in those to whom it is giuen neither to beleeue nor to vnderstand the mysteries of God Matth. 13.11 By these ruines of mankind therefore God all-wise decreed to separate some to himselfe to choose them and to bring them to life as vessels of his mercie and to leaue others in their corruption and to reserue them vnto punishment as vessels of his wrath against sinne and that with such wisedome that all the praise of the saluation of the Elect should wholy be referred to the mercie of God and the whole fault of the condemnation of the Reprobate should remaine in themselues Hovv many are the proper and peculiar meanes ordeined by God for the Elect They are sixe which being referred to Election or the Predestination of the Elect are properly the effectes thereof but compared one with an other and to the ende of Election may bee called both the causes and effects And three are like mediate causes the other three like the effects The first meanes is Christ not as the word is singly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall and equall with the father in all pointes for so is he the first cause of our Election together with the father and the holy Ghost and not the second Iohn 13.18 I knowe whom I haue chosen but as hee is the Mediatour in whome the father might choose according to that saying of the Apostle In him wee were chosen before the foundations of the world were layed Eph. 1.4 and through whom being applied to the Elect God would both remit sinnes as also impute perfect righteousnesse by which name Christ himselfe beeing defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called a man as it were appointed Act. 17.31 and which was ordeined before the foundation of the world but was declared in the last times for our sakes 1. Pet. 1.20 Therefore the Father hath ordeined his Sonne that he might assume an humane nature into the vnitie of his Person who suffered and was dead for the satisfaction of the Elect that hee might redeeme them from iniquitie and might rise againe for their iustification a Rom. 4.25 Finally who to the Elect which apply him to themselues through faith might be VVisedome and righteousnesse Sanctification and Redemption 1. Cor. 1.30 In choosing and appointing which meane all these miracles of God saith Bernard doe at once concurre 1. Gods iustice his mercie towards his Elect as also his iustice in punishing their sinnes in his beloued one 2. In one and the selfe same person of Christ God and man 3. One and the same woman a mother and a virgin 4. One and the same Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father without mother 5. And the same Christ our Iudge and Aduocate The second meane is Vocation effectuall vnto true repentance and acknowledging of Christ through the inspiration of the holy Ghost b Rom. 8.30 ad Tit. 2.14 3.7 Ordinarie in them that are of yeeres through the preaching of the Gospell Extraordinarie also as in Infants that are elected as namely Iohn Baptist in his mothers wombe c. Luk. 1.44 and in some that are deafe the meane thereof beeing vnknowne vnto vs. The third meane is faith in Christ or the applying of Christ by faith whereupon our most straight coniunction with him our vnion our incorporation or societie and ingrafting into him followeth d Iohn 15.5 17.21 Gal. 3.27.28 Ephes 3.6 1. Iohn 1.3 Rom. 11.17 From these follow three effects Iustification before God which consisteth in the imputation of Christs righteousnesse Iustification by which the Elect hauing the holy Ghost freely bestowed on them are renewed in the spirit of their minde and are made new men which by them also worketh good workes which are pleasing and acceptable to God for Christs sake and Glorification through the same Christ which very meanes Gods Predestination ordeyned from the beginning these and euery of them God of his meere grace applyeth to euery of the Elect by the effectuall preaching of the Gospell whensoeuer hee pleaseth sometime sooner sometime later euen as God himselfe doth will and decerne most wisely and most mercifully And this is the true golden chaine of Saluation and indissoluble knot which leadeth from the supreme cause thorough meanes ordeined and applied to the last effect The ende therefore cannot be hoped for without the meanes thereof neither ought th end to be separated from the meanes neyther may we omitting the meanes runne from one
diuinity in questions answers which order of instruction is ancient in the Church as may appeare by the practise of Augustine Iunilius many worthy writers since before them The matter of this booke is very profitable being the sūme substance or a body of Theology For what point of piety may not be learned out of this booke do you desire to know the Doctrine of one God the trinity of persons Christ crucified the holy Ghost and the Scriptures of God Here you haue that doctrine set downe would you be acquainted with the creation of the world the natures either of Angels or mankind or mariage or diuorce Behold in this booke you may see them all Is it the gouernment of the world the doctrine of sin the power of freewil the law the gospel the agreement or disagreement of the old and new Testament which you are willing to learne here is a teacher fit to instruct you Here you haue a Synopsis of Faith repentance iustification sanctification of a Christians works christian liberty of prayer predestination of the Resurrection last iudgement of eternall life eternal death Here you may read of the true Church of the nature of Vowes of the Sacrametns of the old new Testament and the office both of Magistrates subiectes And concerning these questions whatsoeuer is material in Luther Melancton Caluin Peter Martyr Zanchius Hipperius Hemingius Vrsinus and the rest it is here set before you in one viewe How necessary it is for young men especially young noble men to read such bookes the seasoning of their tender years with piety the future good which may come by this to posterity doth easily proue If young Alexander will bee studious of philosophy why shal not young Theodosius be studious in diuinity if he said to his master mallem singulari disciplina quam potentia praestare why should not you say mallemus Christiana disciplina quam potentia praestare But as Alexander was offended with his tutor Aristotle in making cōmon those acroamatical books in which he alone desired to excell so many I feare me will be offended with mee in making this booke familiar to all which many would haue to be reserued for Diuines If any be scandalized at this labour of mine it is an offence taken not giuen I desire with Moses that all people might prophecie and since the Iesuites by their late inuented Catechismes haue made thousandes skilfull in errours why should not we who are Christians labour by institutions to make ten thousands skilfull in the trueth We commend them who bring vs either commodities or drugs or delites or fashions or fruites or trees from forraine countries and shall we discommend them who to the building of our Church do bring from other countries euen the gold of Ophir Now right Honorable hauing finished this booke I am bold to present it to your most Honorable patronage and as that most Reuerend father the late Archbishoppe of Canterburie commended to vs students of our Vniuersitie Caluins Institutions so do I commend vnto you Bucanus Institutions You haue both of you bin two worthy members of our two Vniuersities and the one The Lord of Cranborne is now in and of that famous Colledge of Saint Iohn the Euangelist where I haue bin fellow now neere eighteene yeares If it please your Honors to pardon my boldnesse to peruse diligently mine Epistle and to be as willing to read this excellent booke as Alphonsus did Tully Erasmus did Terence Bishop Iewell did Horace the Lady Iane did Plato and Antoninus the Emperour did read all good bookes I haue all that I desire or expect The God of Heauen so blesse you that whether you trauaile abroad or stay in this Kingdome you may so by your Christian Tutors bee seasoned with pietie in your youth that learning with those young children to sing an Hosanna a Math. 21 9. to Christ in your life you may after this life ended with the blessed Saints sing Halleluiah b Reuel 19.10 to him in the Highest Heauens London Saint Martins in the fieldes March 3. 1606. Your Honours to commaund Robert Hill To the Christian Reader CHristian Reader as the writings of God doe testifie that Antichrist shall be consumed by a breath so the writings of men do also testifie that the same Antichrist shall be weakned by rags The breath which shall consume him is the preaching of the Gospell the rags which shall weaken him are printed papers If he be burned by the one blesse God for good preachers if decaied by the other thanke painfull writers That these two are the meanes which must ruinate Antichrist we may see by the practise of our Antichristian aduersaries For though they haue many who declame against vs yet will they suffer none to preach Iesus Christ and though they haue many to write against vs Read the inhibition of preaching and Printing by Queene Mary in the booke of martyrs yet few will they suffer to read their owne controuersies That they want Christ preached behold their miserie that we haue him preached see our felicitie that their people dare not reade bookes marke the tyrannie of the pope that we haue libertie to read so manie worthie bookes note the goodnes of God and care of our gouernors To this end authoritie permits manie excellent bookes daily to be published and though much reading be a wearinesse to the flesh and manie bookes bring confusion to students yet as the stomacke must be preserued by varietie of meates so the minde must bee cherished with varietie of writers That thou mayest be moued to read old diuinitie in a new fashion I haue published in English this excellent discourse which because it is the quintessence of the best writers of our age I doubt not but it wil be welcom vnto thee If thou lookest for order few bookes more methodicall if for matter few more Iudiciall if for breuitie few more compendious if for plainnes few more perspicuous if for vse few more pretious And if either emulation amongst Stationers hinder not the sale as it doth the sale of many excellent bookes or the delite of vaine bookes do not hinder thee from reading it as it doth many from the best things I doubt not but thou shalt haue cause to say of this worthie man as Salomon saith of a worthie woman many Doctors haue done learnedly but thou surmountest them all Buy this truth but sell it not read this booke but forget it not Thou shall buy much for little cost and read much to thy great gaine Thus I commend thee to the grace of God and my selfe to the grace of thy prayers Thine and the Churches in the Lord. Robert Hill A Table of all the Common Places and their seuerall heads handled in this excellent Booke in which are answered one thousand fiue hundred and seauenty Questions The 1. Place OF God and page 1. The blessed Trinitie page 7.
Ghost is lost which being lost man cannot choose but fall into other sinnes 2. When God punishing sinne with sinne deliuereth him that hath sinned into the hand of Sathan who worketh further in him effectually c Rom 1.26 Ephes. 2.2 2 Thess 2.11.22 3. In as much as it is easie falling from one sinne into the like for by the acts of things are caused and wrought dispositions and habits inciting a man to the like actions So prodigality is cause of theft drunkennesse of lust and one sinne draweth on another 4. Because one sinne cannot be committed without many other sinnes In which sense the Apostle saith 1. Tim. 6.10 That couetousnesse is the roote of all euill And Iames 2 10. Hee that offendeth in one is guiltie of all Ephes 5.18 Bee not drunken with wine wherein is ryot 5. In regard of the end Because often one sin is committed because of another as Iudas for the loue of money betraied Christ a Iohn 12 6 Mat. 26.14 15.15 Is sinne any Positiue and Priuatiue thing Sinne is not a thing positiue that is which hath a beeing and is created of God neither is it simply nothing and a meere priuation as death is the priuation of life and darknesse of light but it is a defect and destroying of a thing positiue namely of the diuine worke and order in a subiect who suffereth the punishment of his deprauation and reuolting from God And Paule calleth it a defect or priuation when he saith All are depriued of the glorie of God Rom. 3.23 Although in sinne there be indeede inward and outward motions which are things positiue but such as haue in them errour and confusion as in Cains murder of his brother the motion or lifting vp of his hands is a positiue thing b Gen. 4.8 But sinne it selfe is a reuolting from the Law of God a wandring and straying from the will of god a disorder and confusion of gods order In this sense Thomas saith that sinne is not a meere priuation that is onely an absence of a good thing but a certaine corrupt habit or an act voide of all due order that is a renting asunder and a troubling of that order whereby all our strength and inclinations ought to haue beene ruled VVhat is the subiect of sinne The reasonable creature because it is only incident to such because this creature onely vnderstandeth the Law will of God and his actions are by election and choise of the thing to be done but to bruite beasts this cannot befall How many parts of sinne are there Two the materiall and the formall part of Sinne or the euill of the fault and the euill of the guilt The first which is malum culpae and is the materiall part of sin is a disorder or transgressing of Lawe a defect a corruption an inclination or action opposing the Lawe of God which disease cleaueth vnto vs of it selfe but the guilt or formall part of sinne is a binding vnto temporarie and eternall punishment according to the order of Gods will and Iustice c Rom. 5.12 Ephe. 2.4 A remedie of this is the obedience or righteousnesse of Christ imputed vnto vs by faith The other is remedied both by the heauenly power and vertue which springeth from Christs resurrection which wee call Regeneration commonly Inherent righteousnesse and also that most perfect sanctification of mans nature in Christ What is the fruit of sinne Death and that of three sorts 1. The first a spirituall death of the soule by which it commeth to passe that the wicked beeing depriued of the presence of the holie Ghost which is the soule of the soule can doe none of those things which are of God and so being dead vnto God do liue vnto Sathan 2. The second of the bodie by which death also are signified the miseries which bring vs to this death 3. Euerlasting death of bodie and soule vnlesse in this life we turne vnto Christ These things are confirmed by testimonies Gen. 2.17 Thou shalt die the death Rom. 1.18 The wrath of God is reuealed from heauen vpon all vngodlinesse Rom. 6.23 The wage of sinne is death Iames 1.5 Sinne when it is accomplished bringeth forth death Whence are we to value and esteeme the grieuousnesse of sinne 1. By the greatnesse of the disloyalty against Gods Maiestie 2. By the punishment which followed Adams fall the calamities and sorrowes which ensued as sicknesse warre famine pestilence and other priuate or publike euils wherewith wee are at this day cumbred and inwrapped 3. By the value of that price wherewith wee were redeemed from sinne namely by the death of the sonne of God whom it behoued to become a sacrifice to make attonement satisfie the iustice of God 4. By the horrors of conscience wherby mens harts are tormented with the feeling of Gods anger 5. By temporall death 6. By the threatnings of eternall punishment which God seriously threatneth to those that be not conuerted How many kinds then are there of sinne Two kinds to wit The first fal of certain Angels our first parēts 2. That corruption and deprauation of mens nature before it being good and which followed vpon mans fall VVhat a fall was Adams fall which kindled the horrible vengeance of God against all mankinde It was a voluntarie transgression of the a Gen. 2.17 first commandement or law and of the order appointed by God proceeding from the suggestion and instigation of the Diuell b Gen. 3.4 VVhence came it to passe that man wittingly and willingly suffered himselfe to be driuen to such a horrible fall Not by intemperance in appetite seeing hee abounded on all sides with whatsoeuer delicates could be desired but by Infidelitie whereby first calling into question the truth of God then contemning it he turned to embrace a lye From whence issued Ingratitude Ambition Pride to which was annexed contumelie and stubbornesse against God seeing that Adam beeing not content with his own estate did vnworthilie despise so great liberality of God and sought to become equall to God whereby also he subscribed consented to those calūniations of Sathan by which he accused God of lying enuie and malice and hee gaue more credite to Sathan who in lying promised him great benefits by sinne then to God himselfe who threatned him destruction And to conclude he broke the commandement of God his Creator his King and Lord and shooke off his gouernment lewdly wilfully and obstinately By which meanes it came to passe that he reuolting from God by a cursed Apostasie fled into the campe of the Diuell the most cursed enemie of God and became the Diuels bond-slaue What is that corruption or deprauing of mans nature which before was good and to which Adam was created ensuing that Transgression It is a depriuation of the heauenly image to which Adam was created that is of wisdome vertue holinesse trueth righteousnesse wherewith he was before in his creation adorned and a succeding of Sathans
respect Iohn was greater then the Prophets a Luc. 7.26 notwithstanding because he had not yet manifested the power and glory which appeared in the resurrection of Christ therefore Christ denieth that he was equall to the Apostles b Matt. 11.11 but he closely sheweth that he had a middle place betwixt the Prophets the Apostles 3 By Christ himselfe being manifested in the flesh to whom it is properly attributed that he preached the Gospell of the kingdome of God but onely in Iudea At the length by the Apostles by the commaundement of Christ d Mar◠16.15 which thing they performed by their preaching and writing Did not the Patriarchs also and Prophets preach the Gospell and mention it in their writings Although euen from the beginning of the world the ministery of the Gospell was signified to the fathers and the Prophets spoke and wrote of this as Gen. 3.15 The seed of the woman shall breake the head of the Serpent And Gen. 12.3 e Gen. 18 18 22.17 26.3.4 28.14 15 In thy seede shall all nations be blessed Gen. 49.10 Silo that is Christ the seed of the woman borne of her womhe without the operation of man shall come when the scepter and kingly dignitie is taken from Iudah Deut. 18.15 God there repeateth and illustrateth the promise of the Gospell f Psal 2.6.8 8.6 45.8 110.1 4. c Isa 7.14 Behold a virgine shall beare a sonne and shall call his name Immanuell that is God with vs because the word was made flesh Iohn 1.24 And the whole 35 Chapter containeth an Euangelical Sermon concerning the death of Christ and the fruits thereof Notwithstanding that which they preached was rather the promises of the Gospell then the Gospell it selfe seeing they prophecied of a thing to come but did not declare and publish the thing alreadie exhibited and performed Gal. 3.16 To Abraham and his seed were the promises made Therefore the Apostle speaketh thus Rom. 1.1 Set a part to the Gospell of God namely to preach it which he had promised before by his prophets in the holy scriptures If it were promised therefore it was not alreadie then exhibited And 1. Pet. 1.10 Of which saluation the Prophets haue enquired and searched forth who haue prophecied of the grace which was to come vpon vs. But at length the Apostles did publish it being exhibited whereupon sometimes they call it their owne Gospell Rom. 2 16. God shall iudge the secrets of men by Christ Iesus according to my Gospell and 2. Cor. 4.3 But if our Gospell be hidden c. By these speaches they shew themselues the preachers not the authors of it Was there therefore one and the same Gospell from the beginning of the world or one and the same way to obtaine saluation common to all men in all times It was alwaies one for Heb. 11.4 Abell by faith receiued that testimonie that he was iust before God Rom. 4.3 Abraham beleeued God and it was imputed vnto him for righteousnesse Gen. 15.16 and Acts. 10.43 To Christ doe all the prophets beare witnesse that whosoeuer beleeueth in him shall receiue remission of sinnes by his name Hebr. 13.8 Iesus is the same yester day and to day and for euer Therefore Reuel 13.8 he is called the Lambe which was slaine from the beginning of the world which is to be vnderstood not in deede and actually but in efficacie Is there then no difference betwixt our doctrine and theirs who liued vnder the law None in regard of the substāce but much in regard of the maner of dispensation For to them it was reuealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 Many waies and in diuers manners and therefore more obscurely and by parts and as it were by diuers degrees and in diuers mannes and when the day drew nearer the doctrine of free reconciliation in the Messiah was more cleerely reuealed Againe where as the auncients did touch it sparingly we haue receiued a more full enioying thereof Therefore Christ extolling the measure of grace whereby we excell the Iewes saith to his disciples Mat. 13.16.17 Blessed are the eyes which see that which you see blessed are the eares which heare those things which you heare for many Kings and Prophets haue wished for this thing and haue not obtained it In a word they beleeued in a Messiah to come we in him that is come alreadie What is the matter of the Gospell or the subiect where about it is employed Christ who died for our sinnes and rose againe for our iustification Rom. 4.25 For concerning him is the Gospell and him onely it doth preach Rom. 1.3 The Gospell which he promised concerning his sonne For which cause it is called the Gospell of Iesus Christ a Marc. 1.6 the testimonie of Christ b 1 Cor. 1.6 also the word of the crosse c v. 18 because it is a preaching of Christ crucified And in the 22 verse The Iewes aske a signe and the Grecians wisedome but we preach Christ the power of God and the wisedome of God What is the subiect to whom the Gospell belongeth Christ teacheth vs Marke 16.15 Goe ye into all the world and preach the Gospell to euerie creature that is not to euerie particular man but to all nations at Mathew expoundeth it chap. 26.13 and 28.19 and Luke 24.47 by whith it is signified that in the Gospell is neither Iew nor Grecian bound nor free male nor female but all are one in Christ Iesus Hereupon it is called the Gospell of the vncircumcision Gal. 2.7 metonymically and the Gospell of the Circumcision which was to be preached by Paule amongest the Gentiles and by Peter amongst the Iewes But the vertue and efficacie of the Gospell or of the promises of the Gospell belong onely to them who beleeue and are elected according to the testimony of Christ Iohn 17.9 I pray not for the world saith he but for those which thou hast giuen me because they are thine Neither doth Christ therefore mocke any man seeing all the fault is in the reprobate whose owne conscience doth conuict them of voluntarie contumacie What is the end of the Gospell To propound and apply vnto vs who are found guiltie by the law the grace and mercie of God promised by faith in Christ or to promise vnto vs the forgiuenes of our sins and our iustification before God in Christ alone and by the meere mercie of God d Rom. 3.23 24. 1 Pet. 1.9 VVhat are the effects of the Gospell 1 To create faith wherupō it is called the word of faith b 2 Cor. 5.19 1. Tim 4.6 2 To minister vnto vs the spirit therefore it is called the Ministery of the spirit because it hath the power of the spirit ioined with it c 2 Cor. 3.8 4 To regenerate for which cause it is termed the good seed d Mat 13.37 5 By preaching of the remission of sinnes and all good things in Christ to comfort
Ghost such is the excellency of the Gospell 3 Of those things which are reported as spoken by God some are so indeed but some other are fained like vnto them by those that doe foolishly vnderstand the Scripture When therefore God doth directly affirme a thing we must simply beleeue him but when men speake we must not without all iudgement and enquirie beleeue euery thing bur rather trie all things and examin them according to the analogy of faith Rom. 12.6 and keepe that which is good now good and true are all one 1. Thes 5.21 What is the subiect of faith wherein it is The soule of a man and that both in the minde a knowledge or vnderstanding a luk 24.45 Ephes 4.23 and a iudgement and consent resting in the word and promise of God and likewise also in the will and heart an apprehension or embracing of the same Act. 16.14 The Lord opened the heart of Lydia that she should attend the things which Paule spake and Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is the subiect of faith to whom faith is giuen Not all for all men doe not heare the Gospell b act 17.30 neither doe all that heare it receiue it with a pure heart as it is in the parable of the sower Math. 13.3 Neither doe all obey the Gospell c Rom. 10.17 for the Prophet Esay 53.1 saith who hath beleeued our report Faith therfore belongeth not to all but onely to the elect d 2. Thes 3 2 Iohn 8.47 He that is of God heareth Gods word you therefore heare not because you are not of God and Act. 13.48 As manie as vvere ordained to eternall life beleeued 2. Tim. 1.1 Paule an Apostle of Iesus Christ according to the faith of the elect of God From whence wee gather that faith is vnto vs an vndoubted argument of our election And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ as those Temporizers Luc. 8.13 Simon Magus Act. 8.13 yea are endued with a temporarie taste of hauenly gifts e Heb. 6.4 yet they haue not a liuely and sauing faith in as much as they haue not the spirit of adoptiō bestowed vpon them that so they might with open mouth and a full confidence crie Abba Father Gal. 4.6 But they haue onely an hypocriticall and temporarie faith Haue infants actuall faith No indeed not that fayth which commeth by hearing seeing to them the Gospell is not preached For it is playne that those little ones which beleeue Math. 18.6 Are so described by Christ not in respect of their age but of their small vnderstanding forasmuch as hee disputeth of them who may be offended in word or in deed which thing cannot befall vnto infants being as yet of no vnderstanding Although it must not be denied that they are gouerned by a certaine peculier prouidence of God and that there is a certaine seede of faith infused into the infants elected Is there one faith without forme and another formed So certaine schoolemen will haue it who call faith without forme such an assent whereby euerie man euen he that despiseth God doth receiue that which is deliuered out of the Scripture without any godly affection of the heart And they call faith formed when to that assent there is added a godly affection of the heart namely Charitie but this is but foolish For faith rather belongeth to the heart then to the braine Rom. 10.10 With the hart a man beleeueth vnto righteousnesse 2 Seeing faith proceedeth from the spirit of adoption it embraceth Christ not onely vnto righteousnesse but to sanctification also and a fountaine of liuing waters a Iohn 4 14 3 Charitie or the affection of Godlinesse doth no lesse accompanie faith then the light doth accompanie the Sunne And as Gregorie saith Looke how much wee beleeue so much we loue And therefore faith is not without forme neyther can be any way seuered from Godly affection vnlesse it be hypocriticall which is not to be called faith vnlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by aequiuocation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abusion but rather a shadow and likenesse of faith But seeing it is said Gal. 5.6 Faith working by Charitie is not Charitie the forms of faith No more then the bodie is the forme of the soule in that the soule worketh by the bodie And this is but fondly spoken inasmuch as one qualitie is not the forme of another qualitie And if it were yet Charitie doth not forme faith but on the contrarie fayth formeth Charitie for that Charitie is an effect of fayth For Charitie fetcheth his ofspring from faith and not on the contrarie faith from charitie 1. Tim. 1 5. Charitie out of a pure heart a good conscience and faith vnfained Now the cause is not said to be formed by the effect And therfore by that speech true liuely faith is distinguished from a dead counterfeit and barren faith by the marke and effect thereof namely that it is an effectuall working and fruitfull faith which bringeth forth good workes And faith Iames. 2.22 is not called perfect whereunto nothing is wanting for as long as Abraham liued he caried about him flesh and therfore stood in need of that prayer Lord increase my faith but it is said to be perfected by works as the first act is said by the Philosophers to be perfected by the second act namely because by working it doth shew and manifest it selfe which before it began to worke lay hid as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit For inasmuch as by the effectes we iudge of the cause therefore by the proportion of the effects the force of the cause doth seeme after a sort to be increased or diminished VVhat is the forme of iustifying faith Trust in the mercie of God through Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firme confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion of the grace of God the father towards vs whereby any man doth as it were with a full course striue toward the marke VVhich be the adiuncts or properties of faith 1 That it be certaine and without doubting 2 That it be continuall and neuer faile 3 That it be liuely effectuall and working How prooue you that certainty belongeth vnto faith 1 Iohn 3.2 The faithfull know themselues to be the sonnes of God but being rather confirmed in the perswasion of the truth of God by the holy Ghost then taught by any demonstration of reason 2 By the consideration of the truth of the promises and power of God For Psal 18.31 The word of the Lord is a tried shield to all that trust in him And Rom. 4.20 Abraham did not doubt of the promise of God through vnbeleefe but was strengthned in the faith and gaue glorie to God being fully assured that he which had promised was also able to doe it 3
necessarie effect of the same for seeing faith is a certaine taste perceiuing and supping downe as it were of that sweetenes which is in God 1. Pet. 2.3 If so be that ye haue tasted how bountifull the Lord is it followeth that the loue of God is an effect which proceedeth of that sweet apprehension and as it were taste of the goodnesse of God 4 Comfort peace of conscience in regard of the remission of sinnes Phil 1.25 Rom. 14.17 gladnesse and spirituall ioy proceeding from the same taste of the fauour of God 1. Pet. 1.8 Beleeuing in Christ ye reioyce with ioy vnspeakable and glorious 5 The sighes of the spirit not to be expressed Rom. 8.26 and that confidence that crieth Abba Father Gal. 4.6 6 Patience in aduersitie yea more a Rom 8.35.38 reioycing in afflictions 7 Contempt of the world 8 A spirituall assurance of the grace and friendshippe of God 9 An affection to our neighbour and that for Gods sake as namely Charitie and loue of our neighbour courtesie bountie gentlenesse and delight in the Saints Psal 16.3 To the Saints that are in the Earth and to the excellent all my delight is in them The actions that proceed from faith are those which break forth out of those inward affections as godlinesse iustice thanksgiuing prayer e Rom 8.15 10.14 confession that is to say a sincere and open f Rom. 10.9 2. Cor. 4.13 profession of Christ which is made with the mind tongue and life peace and concord with all men in the Lord weldoing towards all euen our enemies and so a new obedience for a good tree beareth good fruit g Mat 7.17 Lastly a good conscience a holy care faithfulnesse and diligence in our vocation and calling and a minde h Ro. 12.7.8 Phil. 4.11 rom 11.24 Gal. 2.20 contented with with his owne portion What be the effects and fruits of faith They are manifold For first it ingrafts vs into Christ i Ephs 17. and maketh Christ to dwell in the hearts of the faithfull and that they may be in him and may haue fellowship and communion with him 2 It makes vs the sonnes of God a Gal. 3 26 it obtaines remission of sinnes b Act. 10.43 it iustifyeth vs c Gen. 15.6 Abac. 2.4 Act. 13.39 Rom. 3. 5 Chapter it causeth vs not to be ashameth d Rom. 9.32 it giueth vs entrance to God e Eph. 3.12 it regenerateth our vnderstanding and our will and purifieth the f act 15.9 heart I saueth g Luk. 7.50 it obtaineth what it will of God h Mat. 8 13 1 Ioh. 5 14. now it willeth onely that that tendeth to the glorie of God it worketh all things Marke 9.23 All things are possible to them that beleeue It ouercommeth the world and Satan i 1. Ioh. 5.4 It renounceth Satan and his works in heart in word in life and in manners k Eph. 5.11 Finally it relyeth wholly vpon God and is delighted in his workes and commaundements night and day l Psal 1.2 Rom. 4 1â— And yet faith it selfe doth not performe all these things but he whom it apprehends namely Christ Iesus in whom we are able to doe all things that are necessarie vnto saluation Phil. 4.13 VVhat is the end of faith It is two-fold 1 In respect of our selues the saluation of our soules 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And life eternall m Io. 3.15 16.18.36 20.31 Secondly in respect of God Gods glorie By what experiment is faith tried 1 Inwardly by the subtilties of the flesh and by certaine 〈◊〉 beings rising from thence in the mindes of men by reason of false Doctrines diuelish arts n Rom. 4.20 heresies the o Deut 13.1 contentions of the teachers in the Church treacherie of brethren impunitie of wickednesse p 1. Cor. 11.19 prosperitie of the wicked the q Ier. 12.1 Mal. 2.17 Psal 73.2.3 small number of beleeuers the deformitie and oppression of the Church the falling away of many from the faith tentations the delay of Gods promises the tokens of Gods wrath the scoffes of the mockers which aske where is the promise of his comming 2. Pet. 3.4 which things saith Augustine God permitteth that they which heare and see the same might be tried what faith they beare towards God 2 By the crosse as Gold is tried in the fire for patience vnder the crosse with calling vpon God and looking for deliuerance is as it were a triall of faith whether it be true or no r 〈◊〉 1.7 as we may see in Iob. Å¿ Iob. 23 19. Of this temptation Saint Iames speaketh Chap. 1. vers 12. Blessed is the man that endureth temptation for when he is tried he shall receiue the crowne of life What is the vse of faith There is verie great vse of it in the whole course of our liues for it is that one thing that is necessarie Luke 10.42 and Heb. 11.6 Without faith it is impossible to please God The vse of it therefore is to make vs in prosperitie not to be lifted vp in aduersitie not to cast downe our selues and in death to passe to life Are wee called faithfull of faith chiefely in regard of the working power of faith or passiuely in regard of our sufferance Although faith in the Scripture doe sometimes signifie constancie and truth in words deeds and couenant keeping and then is taken actiuely and in that sense they are also called faithfull which keepe their faith once plighted or doe faithfully performe their dutie as Luke 12.42 Who is a faithfull and wise steward And Luke 16.10 He that is faithfull in a little will also be faithfull in much And also passiuely they are called faithfull men that doe well deserue to be beleeued and so we vse to say a faithfull word and a faithfull man a 2. Tim. 2 â— 11. yet notwithstanding when the matter of Iustification is in hand men are called faithful passiuely who embrace by faith Christ the Sauiour as Ephe. 1.1 The faithfull in Christ Iesus and Act. 10.45 The faithfull which were of the Circumcision What things haue affinitie with faith Hope and Charitie which are also themselues the gift of the holy Ghost 1. Cor. 12. VVhat doe they differ from faith Faith is the knowledge and apprehension of Christ being exhibited after a sort present in the word SacrameÌ„ts hope is an expectation of Christ hereafter to be fully reuealed with all his benefits Or hope is the expectation of those things which faith beleeueth to be truly promised by God so faith beleeueth God to be true hope expecteth that he should alwaies cary himselfe so towards vs. Faith beleeueth that life eternall is giuen vnto vs hope expecteth till it be reuealed faith is the foundation where upon hope resteth hope nourisheth and sustâ—ineth faith and thereupon by reason of this communion and affinitie the
eternall as Christ saith Iohn 3.3 vnlesse a man be borne againe c. 3 Because faith without which it is impossible for any man to be saued cannot be without good workes and faith hath charitie euer ioyned with her though not in action yet in possibility a Gal. 5.6 4 Because Bernard saith good workes are the way to the kingdome not the cause of raigning Neither can any man attaine to life eternall but by the way of good workes which God hath prepared that wee should walke in them Ephes 1.4 2.10 What is to be obserued in the sayings of the Scriptures vvherein iustification saluation and life eternall is ascribed to workes 1 Legal sentences are to be vnderstoode of perfect good workes such as none can be found in no creature But euangelicall sentences doe alwaies include faith in our workes And we must vnderstand that by faith in the first place iustification is receiued and acceptation to life eternall afterwarde in the second place and by consequence workes are accepted as the fruites of fairh and life eternall is promised to these for Christes sake 2 In such sayings there are not brought forth arguments from the cause why the person is made partaker of eternall life but it is shewed from the effects or the adiuncts what person is partaker of remission of sinnes life eternall So Luk. 7.47 Christ plainely proueth in way of resolution by this argument that the womans sinnes were pardoned because shee loued much But twoe diuerse questions are at no hand to be confounded The one to whom life eternall is giuen the other for what cause it is giuen To them that doe well and meditate in the law of God is happines and life eternall promised a Psal 1.13 119.1.2 Math. 25.3 but yet it is giuen freely for Christes sake b psal 32 1 3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures In euery place wherein thou lightest on an obiection for an hereticks thou findest a medicine in the side thereof So the scripture wheresoeuer it ascribeth eternall life to workes as a reward calleth it an inheritance c math 25 35. Colloss 3.24 4 When as diuers effects doe depend alike of one and the selfe same cause the consequence from one effect auaileth to another because of their common dependance as Luk. 7.47 the consequence from loue auailes to proue the remission of sinnes because ech of them dependeth on faith 5 Where there is a subiect there is his proprietie and on the contrarie where there is a propriety there is his subiect So where there is faith there be workes and where there be good works there is faith 6 Seeing good workes doe spring from faith whatsoeuer is attributed to them must needs be ascribed to the roote i. faith whence they spring VVhat is the end and vse of good workes It is three fold 1. The glory of God namely that by them wee should glorifie God before men a Mat. 5.16 2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences 2. Pet. 1.10 And also that we may liue sutable to the gospell our calling Ephes 4.1 I beseech you walk worthy of the calling wherwith you are called 3 The edification of our neighbour 2 Cor 9 which is done whilest that we further him by our workes or prouoke him to doe the like b 11. 12. 13 Act. 3.14 VVhat is contrarie to this doctrine 1 Euill workes 2 The error of the papists who teach that good workes may be done without faith as also of them that thinke they are perfect which boast of the perfection and purity of workes and securely rest in them Also their error who bragge of their merits of congruity and condignity and boast of the workes of supererogation which teach that their wilworships Numb 15.39 Ezek 20.18 19 Mat. 15.19 that is worships of there owne deuising are acceptable to god Which accompt these for good workes which are done with good intent and leane only on the will and tradition of men which imagine that the violating of these is more hainous then of the commandements of God As for that which is saide that we must heare the guides euen as Christ himselfe d. Luk. 10.16 Heb. 13.17 it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge And the error of them who affirme that man is iustified before God by workes as causes sclander vs that we contemne good workes as though this were in controuersy betweene vs and them whether good works are to be done wheras we doe more carefully vrge this then they doe 3 Of the Epicures or libertines which neglect good workes as vnprofitable The three and thirtieth common place Of Christian libertie What doe you vnderstand by this name Christian libertie NOT loosenesse or in generall simply euery libertie but in some respect restrained to some certaine kinde and certaine degrees For this Epithite or title Christian or spirituall puts a difference wherby this speciall kind of libertie is discerned from ciuill and bodily libertie and from the counterfeit liberty of other sects Neyther yet is it contrarie to bodily and ciuil libertie a Eph 6.5 1 Cor. 7 22 or to that seruice that we owe to God and to iustice b 1 pet 2.16 Rom. 6.18 1. Cor. 7.22 Hee that is called being free is the seruant of Christ that is he ought to serue Christ Againe whereas we speake of Christian libertie we must put difference betweene the libertie of the will whereof we haue spoken in the common place of freewill and the libertie of the person wherof here we are to intreat In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.17 for where the spirit of the Lord is there is libertie .. In Latine it is called libertas libertie or setting free not that it it is done by force as in old time when the Lord deliuered the people from Pharaoh vnlesse it be in respect of Sathan whose power and kingdome Christ hath destroyed neither is it obtained with the leaue of our enemies as when the people returned out of Babilon but by the full price paid not to Sathan but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle calleth the price of our redemption whereby vve are made free How manifold is personall libertie Paul sets it downe to be twofold not in the kinds but in respect of the degrees one whereby Christ hauing paide that endlesse price namely his bloud wee are redeemed that wee might be set free from the slauerie of sinne death and the Law c Ephe. 1.7 Rom. 7.6 which for instruction sake we may call the Redemption of libertie Whereof the Apostle maketh mention Rom. 6.22 Now are wee made free from sinne but are the
perish but their owne naturall corruption and the fruit of that corruption from whom it pleaseth God to exempt his onely predestinated to saluation verie fondly do they then who confound the decree of reprobation with damnation seeing sinne is the manifest cause or the later but the will of God onely of the former Neyther also doth God for that cause make them wicked whō he reiecteth of poure out his malice on them but in his most iust though hidden and vnsearchable iudgement he doth not bestow on them the mercie which he giueth to the elect But they are punished voluntarily and of their owne malice according to that O Israll thy destruction is of thy selfe but thy saluation is of mee Osey 13.9 What are the common meanes of Reprobation The verie same whereof we spake before namely Creation in integritie righteousnesse For God did not create man in sinne For so should he be the author of sinne which God forbid 2 Mans fall who fell away of their owne accord and most freewill by which falling away they offended God 3 Mans corruption they corrupted themselues and so they drew vpon themselues through their owne fault iudgement and destruction a Pro. 2.22 Eccle. 7.30 VVhat are the particuler meanes of the execution of Gods decree for the reiecting some men Sixe likewise in number 1 An infinite increase of actuall sinnes 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie or an alienation and seperation from Christ 3 A forsaking or an vneffectuall calling or no calling at all by the preaching of the word or no inward consent to vocation for neyther hath the Gospell beene preached to all men nor in euerie age nor now also is it preached all the world thorough neyther is it graunted vnto all to beleeue Math. 11.25 but in verse 28. all are called vvhich labour and are heauie laden that is are wearie v der the burthen of their sinnes which onely is meete for them who acknowledge themselues to be sinners and flie vnto Christ 4 Stubbornnesse or hardnesse and blindnesse in sinne 5 Hence commeth a perpetuall turning away and contempt of God and proceeding from sinne to sinne 6 At length thereby followeth their most iust condemnation Iust therefore is the Lord and all his iudgements vpright Exod. 7.3.22.23 a Exod. 8.15 9.34 2. Par. 36.13 Act. 7.12.51 13.46 Is the execution of reprobation or the appointing of vvicked meanes subiect to the decree of God as faith and other meanes of saluation is to the decree of Election It is and it is not because the decree of God is said to be twofold simple in some respect the decree is called simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God willeth and approoueth somewhat simply whereof himselfe is truely properly and principally the efficient cause in his owne time from whence also the decree may bee called effectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which sort is the decree of the saluation of the Elect and of all good meanes which tend to saluation as of Creation effectuall calling faith iustification and sanctification Whereupon God Ose 13.9 Thy saluation is of mee Moreouer God is the Author and cause of the substance that I may so speake of all actions and qualities both good and euill For the action is one thing by it selfe the fault or faultie qualitie of the action is another But the decree in respect is when God decerneth and will permit somewhat to be done and that also in his due time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee doth not truly effect it himselfe but suffereth it to be done of wicked instruments not as though he beheld the affaires of men negligently and from a farre but as the ruler of all For Paule affirmeth that God prouoked Pharaoh and whom he will he can harden Rom. 9.17.18 for God is not a negligent God neyther were God omnipotent if against his will he should suffer any thing Whereupon also this may bee called a Decree of permission of gouernement or of dispensation And of this sort is the Decree of all euill meanes which tend to destruction as of the fall of man his hardening and the like for they come not to passe without the will and knowledge of God because by this meanes Atheisme or Epicurisme must necessarily follow but of all these mans will is chiefe purchasing Gods wrath heereupon is that rightly said Thy destruction is of thy selfe O Israell Ose 13.9 And neuerthelesse they are subiect to the Decree because though not by the decree yet for the decree and not without the decree they come to passe and whereof the deficient but not the efficient cause is surely purposed in God For as God createth faith in them that beleeue so when God left the wlll sinne came vpon mankind As the Sunne maketh the day of it selfe and with his owne light when it riseth and shineth and the night likewise but by the retyring of his light and the shadow of the earth Furthermore it is no decree of a sufferance of malice in that it is malice but in that it hath a purpose of goodnes For if we consider the decree of God the verie euill though bred in it selfe hath a purpose of good for what God hath determined to suffer and what he permitteth he doth it for some good end as for the euidence of his glorie and iustice Wherfore in respect of God who in determining to suffer and in permitting doth alwaies behold a good end the darkenesse helpeth forward the light and the malice which proceedeth wholy from the euill instrument is conuerted into good as the punishment of sinne and the meane of Gods glorie as that Paradox of Augustine might be verified That it is good also there should be euils for else God would not suffer euils to bee but he suffereth them not as against his will but as willing and as the same father saith truly and wisely That which is contrarie to the will of God commeth not to passe against his will What is the end of Reprobation Surely the iust condemnation of the Reprobate But in respect of God the declaring of his glory iustice and power a Exod. 9.16 Rom. 9.17 22. After what maner is the administration and application of the doctrine of Predestination to be taken in hand either of Pastors or of all men in priuate 1 We must take heed that we run not out from one extreem to another as from the decree to saluation or damnation or on the contrary neglecting the means neearer causes of saluation or destruction 2. As God descending vnto vs from his most excellent and eternal decree by the middle degrees or the means which are the effects of that decree doth lay open his glory mercy so we returning by those same degrees effects keeping the order of the effects do ascend to the certainty of our election which we shall find most firmely founded in the onely mercy of God VVhat ought to be
of vs and of the things signified the coniunction is not in trueth essentiall and personall but mysticall and yet in its kinde reall to wit spirituall by the power of the holy Ghost alone who bringeth to passe that Iesus Christ who now as he is man hath his being in heauen and yet is no lesse truely giuen to vs which are in earth then the signes themselues namely so farre forth as our faith beholding him in the Sacraments doth clime vp into the heauens that we may more and more truely imbrace him and he may liue and abide in vs. For the holy Ghost knoweth to ioyne most nearely together by the bond of faith those things which if you respect the distance of the place are farthest asunder which is done after a heauenly and spirituall manner and not naturally not by the ioyning touching of substances after which manner the beleeuers are most nerely ioyned together one with another as also the husband and the wife are knit together by the bond of mariage although they bee farre asunder in regard of the distance of places Whether are both the things and the signes offered vnto vs of God ioyntly together Yes ioyntly together in respect of God that promiseth truely and without all deceipt but yet distinctly notwithstanding so as oftentimes hee that taketh the signes receiueth nothing lesse then the thing it selfe Whereupon Augustine saith vpon Leuit 7 quest 84 It nothing auaileth Simon Magus to haue the visible Baptisme who wanted the inuisible sanctification What is the manner of receiuing the signes and the things signified The manner of receiuing the signes is naturall or bodilie and the signes are receiued both of the beleeuers and also of the vnbeleeuers after a naturall manner although with contrarie successe But the things themselues signified are communicated in respect of God that giueth them by the holy Ghost and in respect of vs by faith whereby alone Christ with all his benefits is apprehended of vs a Eph. 3.17 For a thing intelligible spiritually propounded cannot bee perceiued vnlesse it be after a spirituall manner that spirituall things might answer to spirituall things corporall and visible to corporall and visible b 1 Cor. 1.13 In this Treatise what doe these things signifie Really Substantially corporally Sacramentally Spiritually Really signifies properly that the verie thing it selfe is truely receiued to which these words substantially and essentially are equiualent So the beleeuers in the right vse of the Sacrament are said to receiue Christ really substantially or essentially also to take the holy elements really substantially essentially But corporally spiritually signifie the manner of receiuing only the signes are receiued corporally but Christ spiritually And to receiue Sacramentally is to receiue the signes of the bodie and bloud of Christ Whether do all they inioy the matter of the Sacraments which vse visible signes No but only the beleeuers vnto whom the promise of grace doth belong and for whose sake the same is ratified by certaine seales For what part or fellowshippe hath the beleeuer with the vnbeleeuer 2. Cor. 6.15 Is it possible for a man to be guiltie by meanes of the thing signified who is not partaker of the same Yes hee may for the abusing of the signes and for the contumelious reproach against the thing signified none otherwise then hee which despiseth the seruants of Christ is guiltie of the contempt of our Lord Iesus Christ and of his Father also a Luk. 10.16 Is faith of the Substance and essence of the Sacraments No because faith maketh not a Sacrament to bee a Sacrament but the institution of God Indeede faith is necessary that wee may receiue the matter of the Sacrament for by faith Christ dwelleth in our hearts b Eph. 3.17 But whether a man beleeue or whether hee beleeue not if the Sacrament be rightly administred hee receiueth the true Sacrament namely in respect of God Yet in respect of the Communicant if a man beleeue not he receiueth the bare signe because without faith neither the word nor the Sacrament can do vs any good Whence is the consecration or the sanctification and blessing of the Sacraments Not by making the signe of the Crosse the repeating and secret murmuring of any words as Iuglers Coniurers do repeat their charmes in conceiued words namely for example of Iupiter that sends the thunder or of bringing the Moone out of Heauen to wit by the force and vertue of letters and syllables if they be repeated and vttered after a certaine manner But from the holy and good will choise institution or ordinance blessing consecration worke commaundement the ratification of the word and the promise of God himselfe who for the good of men hath made choyce of water bread and wine and hath instituted by his ordinance set thē apart for some special purpose and because he hath shewed that it is his pleasure to haue them for Sacraments and how he will haue them celebrated Further by the holy vse which is performed by prayers by the commemoration of the benefits and promises of God and giuing of thanks VVhen is such consecration made First indeede the Lord himselfe made it once and together by himselfe in that first institution namely in that last Supper and this being once made doth consecrate sanctifie the Sacraments to the Church vntill the end of the world as that word once spoken Increase and multiply is perpetually effectuall Gen. 1.28 But now he doth repeat the same by prayers and the word whereby the whole Institution and vse of the externall things is clearely vnfolded by men and those not any whomsoeuer but such as bee lawfully called that is to say by his Pastors and Ministers For otherwise it is no Sacrament but a prophanation of the Sacrament VVhether is there any change of the signes in the Sacraments Truely there is not in the nature or substance the naturall qualitie or quantitie of the Elements the change I say is not of the essence nature as saith Theodoret But only in respect of the end office condition vse for which they bee propounded in the Church namely because they begin to signifie to vs in trueth things altogether heauenly and diuine and that not of their owne nature but by the appointment of the sonne of God As namely for example sake when water btead wine are remoued from the common vse and by the commaundement of God are made the signes of the body and bloud of the Lord which thing certainly they haue not by nature For then euery water should bee the signe of Christs bloud but by the institution of the Lord himself Also the name of the signes are indeed changed but not the matter namely to the intent that we might haue a greater regard of the things signified then of the signes and that the minde might mount vp from the Elements vnto Christ Therefore Theodoret in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that
the iourney in haste and of not departing out of the house till morning was singuler and pertained onely to that one night when the people departed out of Aegypt wherein the Israelites were to remooue with all speed out of Aegypt that is it belonged to that Passeover onely which they did celebrate in Aegypt Therefore in the institution of the yearely Passeouer these cerâ—monies are not repeated b Exod. 12 14. Numb 9.2 c. And therefore it is cleare that Christ when he sate at the celebration of the Passeouer and after the eating of it went into the garden as the Euangelistes report did not against the law Also it is to be marked that after they possessed the land of Canaan the Lambe was not killed in their houses as it was in Aegypt but before the Arke in the Temple by the Leuites c 1 Cor. 35.36 and in their priuate houses it was eaten by their companie with keeping a feast To what purpose and vse are all these things which haue beene spoken of the Paschall Lambe 1 That they might be a remembrance of the thing past namely the blessing of God whereby the Israelites were saued that night in Aegypt when the Angell of God slew all the first borne of Aegypt passing ouer the houses of the Israelites which were besprinkled with the bloud of the Lambe that was slaine 2 That they might be patternes and types of a thing to come namely that Christ should be sent in the time appointed which Paule cals the fulnesse of time God required a perfect Lambe without spot seuered from the rest of the flocke that they might vnderstand that to appease the anger of God there was required a more excellent prise then could possibly be founde in all mankinde And that he might single out the innocent Lambe separate from sinners obedient to the father perfectly fulfilling the law and indued with heauenly puritie and therefore conceiued by the holy Ghost in the wombe of the Virgin that he might take away the sinnes of other men 2 A Male to shew that that Lambe should bee mightie and indued with great power in regard of his person to take away the sinnes of the world and to destroy the kingdome of sinne and to deliuer vs from the bondage of sinne and Sathan c. As it is said Esay 53.10 He shall deuide the spoyles of the mightie And Psal 63.13 He shall ascend vp on high and leade captiuitiue captiue and shall receiue gifts for men Yet but a yeare old that is tender weake and knowing infirmitie a Esa 53.3 In regard of his humane nature because it was meete hee should bee taken from the companie of his brethren and be like vnto vs in all things excepting sinne Heb. 4.15 3 He would haue it kept in their custodie foure daies to wit from the tenth day of the first moneth vntill the Euening of the fourteenth day to shew that Christ should not be deliuered vnto death presently assoone as he was borne but that he should discharge the publicke ministerie of the Gospell for a certaine time time appointed by the father 4 He would haue it slaine betweene the Euenings to declare that this Lambe should be slaine at length in the Euening of daies that is in the fulnesse of times b Gal. 4.8 or in the last time for all the mul-titude of mankinde that is for the whole bodie of them which are written in the booke of life 5 Hee would haue postes besprinkeled with the bloud therof to signify that the hearts of the beleeuers are sprinkeled washed marked purged and sanctifyed by the bloud of this Lambe alone thorow faith relying vpon his merit This sprinkling being made with a bunch of Hyssope that is by the purging power of the Spirit whereof that is spoken Psal 51.9 thou shalt sprinckle me with Hyssope I shal be cleane And 1. Pet. 1 2. thorow sanctification of the spirit vnto obedience and spinckling of the bloud of Iesus and vers 18. ye are redeemed with the precious bloud of Christ as of a Lambe without spot Moreouer by the bloud of Christ sprinckled vpon the doores of our heart is signified that the destroyer is turned away we are defended from the anger of God and by the bloud of his Crosse all things whether in the earth or in the heauens are reconciled Col. 1.20 6 By the rest of the Ceremonies he shewed that this Lambe must be eaten by faith and conceaued in the minde whole with the head feet and intrals and not rent in sunder or deuided into gobbets and peeces As he saith My flesh is meat indeed he that eateth my flesh and drinketh my bloud hath eternall life Iohn 6.55.56 7 That it must be eaten in common with their neighbours that is the Gentiles that is to say the Gentiles must bee called by the voyce of the Gospell vnto the communion of Christ 8 That it must be eaten not rawe neither sodd in water but as it were rosted in the fire of Gods iudgement and tried in the heat of the Crosse afflictions both to the casting of of hypocrisie the scandall of the Crosse carnall securitie as also the opinions of men concerning the matters of God and that which cannot be knowne must by the fyre of fayth be consumed 9 That it must be eat 1. With the vnleauened bread of sinceritie and truth as it is said 1. Cor. 5.8 Purge out the old leauen that ye may be a new lump for Christ our Passeouer is sacrificed for vs. Therefore let vs keepe the feast with vnleauened bread of synceritie and truth namely without leauen not of the kingdome of heauen of which it is spoken Mat. 13.33 the kingdome of heauen is like leauen but of the olde leauen of malitiousnesse and naughtinesse the subtiltie of Herod of an euill conscience of the opinions of the Pharisees of false doctrine whereof the Lord speaketh Take heede of the leauen of the Pharisees and of Herode Mat. 16.6.11.12 Lastly without the leauen of wicked life wherof the Apostle mingle not your selues with fornicatours c. For a little leauen leaueneth the whole lumpe 1. Cor. 5.6 Gal. 5.9 2. With bitter hearts that is with the renouncing of the bitter slauery of sinne and the rest of our enemies wherewith we haue been oppressed and with bitternesse and compunction of heart or with earnest repentance and sorrow mourning for our sinnes with mortifying of the reliques of the old Adam and with a feruent appetite and desire of the grace of Christ 10 Hee would teach them that did eate the Lambe that they must be atttried after the habit and manner of trauellers who hauing their loynes girded with the belt or girdle of veritie as the Apostle cals it Ephe. 6.14 may be readie to enter into the way of Gods commaundements and who may with the girdle of faith and righteousnesse restraine and suppresse the wisedome of the flesh lust wicked concupiscences striuing against
day moreouer doth communicate to vs all wholsome graces necessary for vs to obtaine enioy life eternall as the feeling of Gods loue the certainty of Election the gift of iustification of regeneration faith good works other graces of his spirit he distributeth to euery man seuerally as he wil b 1 Cor. 12 12 Ioh. 1 16 vntill we liue with him eternally in the heauens According to the sayings Io. 15.5 He that abideth in me I in him the same bringeth fourth much fruit Of his fulnes haue all we receiued We are ioyned to the Lord we are one spirit with him that is to say by conformity of the vnderstaÌ„ding of the wil of the affections and by that renuing of the image of God within vs by the holy Ghost a 1 Cor. 6.17 Againe Wee are changed into the same image 2. cor 3.18 Wee shall bee like him 1. Iohn 3 2. Hee shall make our bodies like vnto his glorious bodie Phil. 3.21 Hereupon Christ is said to be and to liue in vs and wee in like manner are saide to bee and to liue in him Whereupon Paul saith I liue not but Christ liueth in mee Gal. 2.20 by which wordes againe is not signified an existence of essence or of substance or an issuing out of qualities from the soule or bodie of Iesus Christ into our soules as some not well in their wits doe imagine but an operation vertue of this communion much more powerfull and stronger as well to iustifie as to sanctifie vs then is the strength of our soule it selfe conioyned with our bodie to quicken our body Finally from this communion betweene Christ and the beleeuers doth spring the coniunction of the beleeuers betweene themselues not by a certaine insinuation of soules and bodies and as it were by contiguitie and by soldering together but by vnitie of faith and of hope and by the bond of true holy and mutuall loue so farre forth that the heart and soule of them all may seeme to bee one b Act. 4.32 and which is therefore called the communion of Saints Which is the forth end of the Lords supper That it may be a testimonie whiles that we vse it according to his institution of our spirituall education or nourishment in Christ that is that wee are fed and sustained spiritually by the benefit of the bodie and bloud of Christ according to the promise Eate drinke this is my bodie which end is neere and of kinde to the former Which is the fift end The obsignation or seale of the new couenant betweene God and men that is of the promise of the Gospell concerning remission of sins wherein God witnesseth that he receiueth into fauour and remitteth sins for the death and passion of Christ to all which vse this Sacrament with a true and liuely faith like as hee himselfe saide This cup. c. And so the Supper is a most sweete couenant and consideration in which the sonne of God doth make a couenant with vs that hee will mercifully receiue vs and wee in like manner doe make a couenant with him that wee will beleeue him and take his benefits with thanksgiuing and that we will performe his obedience before all things VVhich is the sixt end That it may be a symbol and pledge of our resurrection both spirituall in this life which is called the first resurrection and belongeth to our soules a Rom. 6.4 5 11 in which they which haue part the second death shall haue no power on them b Apoc 20.5 and also by consequent of our corporall resurrection at the last day which belongeth to the flesh and is the latter and which deliuereth vs from the first death c vers 13 and moreouer to get life eternall and saluation by the vertue of the bodie of Christ being raised againe according to the saying of Christ Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last day VVhich is the seauenth end That it may be a symbole and an earnest penny of the spirituall gathering together of communion or consociation whereby wee are vnited as it were into one bodie by the spirit of Christ as many as doe receiue the Sacrament together and that as many of vs as come to the same table doe take the same meat drinke are as members of the same familie and as it were table fellowes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consorts and confederates of the same holy thing like as the ancient were wont to confirme their couenants with the fellowshippe of holy things whereupon they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faedera that is to say leagues or couenants Hereupon Paule 1 Cor. 10.17 because there is one bread one I say by a common notion of the Sacrament but not necessarily one in number VVe that are manie are one bodie that is to say mysticall in Christ For we all are partakers of that one bread Whereupon againe it followeth that our fellowshippe with Christ is not corporall and naturall seing that our fellowshippe betweene our selues that is of the Church is not corporall but mysticall and meerly sâ—â—â—ituall For euen as the bread is compacted of many graines and the wine doth consist of the iuyce of many grapes so wee that are many that is to say beleeuers are spiritually knit into one mysticall bodie the head whereof is Christ Rom. 12.4.5 Euen as in one bodie we haue many members and all the members haue not one office so we beeing many are one bodie in Christ a Eph. 3.6 and euery one one anothers members or concorpores that is of the same bodie in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that is like vnto one man in Christ Iesus Which communion doth flowe as it were the effect from the cause from the former which we haue with Christ himselfe being the head and the consent of wils doth necessarily follow it from thence is mutuall loue among the communicants concord one heart one soule forasmuch as it is betweene the members of the same mysticall bodie which loue whoso feeleth not at all in his heart must needs abstaine from that Supper which is a louefeast For the Supper is an example whereby we may learne to offer our bodies and spend our life to Gods glorie and the defense of our neighbour if neede bee and also wee may accustome our selues both to distribute all good thing which wee haue receiued from God with the like liberality to the needie to powre out vpon others with the like charitie that it may be a certaine prouocation to loue brotherly charitie springing from the most excellent pledge of Gods loue towards vs most wretched sinners But God forbid that either wee should account this to bee the chiefe end or wee should with the Anabaptists haue these holy mysteries for example of imitation and onely