things saith Saint Augustine The righteousnesse of God not our righteousnesse In him not in vs. So then looke how Christ was made sinne for vs in the same manner are wee made the righteousnesse of God in him But Christ was not made sinne by infusion or inherencie of sinne but onely by imputation So we that we may be saued must bee iustified not by our inherent righteousnesse which at the best is imperfect but by the imputed righteousnesse of Christ who of God is made vnto vs wisedome righteousnesse sanctification and redemption 4. This righteousnesse is imputed to euery true beleeuer for it is faith onely whereby we apprehend Christ with all his benefits as we may see if we compare together Faith Hope and Charitie Faith like a hand receiueth and layeth hold on the obiect Christ therefore S. Iohn maketh receiuing of Christ and beleeuing in him all one Hope onely expecteth looketh for the accomplishment of that which faith beleeueth and with patience waiteth for it Charitie distributeth her good things to the benefit of others Hence it is that faith onely is said to iustifie because it is the onely instrumentall cause of our iustification in that it alone doth apprehend Christ by whom we are iustified Scriptures for this are plentifull From all things saith Saint Paul in his Sermon at Antioch from which ye could not be iustified by the Law of Moses by Christ euery one that beleeueth is iustified And disputing the question of iustification he doth thus determine it Therefore wee conclude that a man is iustified by faith without the deeds of the Law This saith Saint Bernard is the Apostles meaning that a man is iustified freely by faith 5. Our iustification is of Gods free grace and mercy This the Apostle auoucheth That all men are iustified freely by his grace A trueth so euident that it hath obtained the Aduersaries ingenuous confession For the vncertaintie of our own righteousnesse saith Bellarmine and the perill of vaine-glory it is most safe to repose our whole confidence in the sole mercy and fauour of God Thus euen our Aduersaries being witnesses our Christian reformed Religion directeth men the safest way to heauen 6. It is for the onely merit of Iesus Christ therefore the Apostle hauing said That we are iustified freely by his grace addeth through the redemption that is in Iesus Christ. And venerable Bede saith That Christs death is our life his condemnation our iustification Thus we see what Iustification is now that it belongeth only to the Church and is a concomitant of saluation our Creede may teach vs where we are directed to beleeue as speciall priuiledges of the Catholike Church the forgiuenesse of sinnes and the Resurrection to life euerlasting And the Apostle saith That wee being iustified by his grace should bee made heires according to the hope of eternall life Where wee haue in one text both the persons to whome Iustification doth belong we saith the Apostle that is the Church and faithfull people of God and the inheritance of eternall life following The last grace accompanying saluation is Sanctification It is a grace of God whereby a man being iustified is in euery part of soule and body renewed by the Spirit of God no more to liue in sinne but to walke in newnesse of life It is in a word the renewed image of God consisting in knowledge righteousnes and true holinesse You may see it in the lesson that grace teacheth all her children which is To deny vngodlinesse and worldly lusts to liue soberly righteously and godly in this present world being zealous of good workes Iustification and sanctification differ in foure points 1. Iustification is before sanctification in nature though both be together in time for as the branch must first be in the Vine before it can by vertue of the sap bring forth fruit so a man must bee first in Christ by faith before hee can be a new creature and so bring forth the fruit of holinesse 2. Iustification is without vs in Christ as was said before but Sanctification is within vs inherent and infused by the Spirit of God 3. Iustification is that whereby we stand absolued and made iust in the sight of God but by Sanctification wee are onely declared to be iust 4. Iustification doth quiet the conscience by reconciling it and making it at peace with God for being iustified by faith wee haue peace towards God through our Lord Iesus Christ. But Sanctification cannot doe so because our best actions are imperfect and in regard of their defect stand in need of pardon If thou Lord shouldest marke iniquities O Lord who shall stand Now that Sanctification is also the Churches peculiar heare the Apostle shewing the difference betweene men out of the Church and such as are in it speaking of their prophanenesse before their calling he saith and such were some of you but telling them of their change he addeth but ye are washed but ye are sanctified It is therefore the stile or addition of the Church Vnto the Church of God saith Saint Paul which is at Corinth To them that are sanctified in Christ Iesus called to be Saints And we beleeue in our Creede the holy Catholike Church the Communion of Saints That it doth accompany saluation is more then manifest for without it no man shall see the Lord but being â—reed from sinne we haue our fruit in holinesse and the end euerlasting life Therfore we must know that sanctificatioÌ„ is such a necessary antecedent though no meritorious cause of Saluation that notwithstanding no man shal be saued for the merit of it yet no man can be saued without it because true sauing faith the instrumentall cause of our iustification and saluation worketh by loue and can be no more without sanctity and good workes then fire can bee without heat or water without moisture To conclude then if there be no saluation without election calling iustification and sanctification and none of these to be found but only in the Church of God it followeth necessarily that there is no saluation out of the Church 3 There are certaine meanes appointed of God to worke and encrease sauing grace which if they shall be found to be the Prerogatiue of the Church it cannot be denied but that there onely Saluation is to be had for in reason the end cannot ordinarily be attained without the meanes leading vnto it Our Sauiour telling the woman of Samaria of the Water of life she answered him Sir you haue nothing to draw withall and the well is deepe from whence then haue you that Water of life Indeede the well is profound and deepe from whence we must fetch the euer-liuing Water and the womans reason may teach vs that we had need of instruments and meanes to conuay it vnto vs. Now the meanes to effect
that it should come and guide the Church into all truth If then there can be no saluation without the knowledge of the truth and no sauing truth but onely in the Church it consequently followeth That there is no saluation out of the Church 2. There are certaine graces that accompany saluation which are the peculiar of the Church of God they may be all included in these foure that is the grace of Election the grace of Vocation the grace of Iustification and the grace of Sanctification all which ioyntly and inseparably haue their period and end in Glorification This we may plainely see by that golden chaine of mans saluation in the Epistle to the Romanes whereof not one linke can bee broken by the greatest power of hell Whom God did predestinate saith the Apostle them hee also called and whom he called them he also iustified and whom he iustified them he also glorified That these graces are concomitant to saluation and the peculiar of the Church is not only manifest for the generall by this golden chaine neuer worne of any but the faithfull but it will more euidently appeare if we examine the particulars As for Predestination and Election whereby God doeth choose men to saluation of his free grace and mercie without any merit in man it is so proper to the Church that S. Peter calleth it A chosen generation A peculiar people S. Paul saith of the Church that they are the chosen of God in Christ before the foundation of the world accâ—rding to the good pleasure of his will to the praise of the glory of his grace Our Sauiour distinguishing the sound members of the Church from hypocrites such as Iudas saith I speake not of you all I know whom I haue chosen And of the faithfull hee saith Yee haue not chosen mee but I haue chosen you and ordained you Then to be a sound member of the Church and to bee Elect is all one and not to be Elect though in the Church is no benefit to saluation Therefore Saint Luke hauing said in our Text that the Lord added to the Church such as should be saued saith afterward in equiualent phrase of speech that as many as were ordained to eternall life beleeued To this accordeth that saying of S. Gregorie speaking of the Church Within these limits saith he are all the Elect without them are all the reprobate yea although they may seeme to be within the bounds of faith No marueile then though S. Peter aduising the faithfull to secure their owne saluation doth counsell them to doe it by giuing diligence to make their Election sure Touching Vocation or calling I meane effectuall calling the effect of Election whereby God doth conuert the soules of men to himselfe calling them out of the society of the world into the Communion of Saints as it were out of darknesse into light it is also such a property of the Church that it cannot possibly bee separated from it Therefore the Church is sayd to bee The called of Iesus Christ and to bee those who are the called according to the purpose of God and partakers of the heauenly vocation Now that it is a companion of saluation is euident by that exhortation of the Apostle exciting the faithfull that they would walke worthy of God who hath called them vnto his Kingdome and glory where we may see that Glorification is the terminus ad quem that is the end whereunto tendeth the calling of Gods people And that they shall neuer faile of this end hee secureth them by the fidelity of the Caller God saith he is faithfull by whom ye were called vnto the fellowship of his Sonne Iesus Christ our Lord. And againe Faithfull is he that calleth you who also will doe it And therefore the Apostle speaking of graces that accompany saluation and by name of effectuall vocation the fruit of election doth confidently assure the Romanes that the gifts and calling of God are without repentance A Text so cleere for the inseparabilitie of Gods effectuall calling and consequent saluation that our Rhemish aduersaries who euery where catch any thing that may but seeme to make for themselues or against vs are heere vpon this verse constrained to be mute and say nothing but onely leaue a Blanke Come wee now to Iustification It is a word of great varietie for the signification of it but we need trouble our selues with no more but this one distinction It is either that whereby we stand iust before God or that whereby wee are declared to be iust before men The former is properly Iustification the latter is called Sanctification Yet both are sometimes included vnder the name of Iustification as wee may see by that golden chaine of the Apostle before cited Whom he called them he also iustified and whom he iustified them hee also glorified otherwise the chaine had beene imperfect and had lacked a maine lincke without which Glorification could not follow This distinction of Iustification before God and before men is grounded vpon these words of Saint Paul If Abraham were iustified by workes he hath whereof to glorie but not before God and it doth fitly reconcile Saint Paul and Saint Iames the one speaking of Iustification before God which wee haue now in hand the other of Iustification before men or Sanctification which we shall touch in the next place Now concerning Iustification before God we are to consider both what it is that it is proper to the Church as also that it is a necessary antecedent of Saluation Iustification then is an action of God whereby he pardoning all sinnes imputeth righteousnesse to euery true beleeuer out of his free grace and mercie for the onely merit of Iesus Christ. The branches being many require distinct explication 1. It is an action of God So much intimateth the Apostle Who saith hee shall lay any thing to the charge of Gods Elect it is God that iustifieth 2. It consisteth in the pardon of sinnes To this purpose the same Apostle alledgeth the Psalme As Dauid saith hee declareth the blessednesse of the man to whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord will not impute sinne 3. It is a meere imputation of righteousnesse out of man in Christ Iesus alone that doth cause a man to stand iust in the sight of God and not any merit of workes in man himselfe for as was said before to constitute a blessed man God imputeth righteousnesse without workes This imputed righteousnesse not inherent in vs but out of vs in Christ is expresly noted by Saint Paul where he saith That Christ who knew no sinne was made sinne for vs that wee might bee made the righteousnesse of God in him Marke heere two
being a mixt company consisting of good and bad And in this acception it is taken sometimes for the generall â—ompany of professed Christians liuing in any one or more ages thus we call the prime Christians in the Apostles time and the neere adioyning ages wherein the assemblies continued Orthodoxe and sound in the faith The primitiue Church Sometimes also the name Church is giuen to particular Congregations being members of the Vniuersall is The Church of Rome The Church of Corinth The Church of Ephesus and the like Againe in particular Churches the name of Church is sometimes giuen to the Pastors as where our Sauiour saith Tell it vnto the Church Sometimes to the people as may appeare by Saint Pauls charge giuen to the Elders of the Church of Ephesus Take heed saith he vnto your selues and to all the flocke whereof the holy Ghost hath made you Ouerseers to feed the Church of God which he hath purchased with his owne blood Sometimes the name Church includeth both Pastors and people as in the Reuelation where it is said To the seuen Churches which are in Asia is meant both the Angels or Ministers of those Churches and the Candlesticks or Churches themselues as afterwards it is expounded In this sense is it so often said Let him that hath an eare heare what the Spirit saith to the Churches These distinctions as heereafter we shall see are of great vse for the cleering of many necessary truthes And first of all from hence we may deriue the true definition of the Church whereunto they must bee vnited that euer looke to bee saued It is out of all controuersie that such must be of the number of the Elect according to the first Notion of the Church as hath beene shewed before vpon the point of Election being the first grace and fountaine of all other graces accompanying saluation But yet because the Elect are not subiect to the eyes of men but are onely knowne to God the sacred Scriptures direct vs euery where to the visible Church according to the second Notion for whomsoeuer God doth elect vnto the end those he doth appoint vnto the meanes tending to that end Such therefore as desire saluation must ioyne themselues to the visible Church by the ordinary way and meanes of Effectuall calling Iustification and Sanctification all which Graces expresse themselues visibly to the eye of the world by their effects and properties causing the faithfull to shine as a light in a darke place Let vs come then to the definition of the visible Church which I cannot better commend vnto you then in the words of our Church of England and it is this The visible Church of Christ is a congregation of faithfull men in the which the pure Word of God is preached and the Sacraments be duly ministred according to Christs Ordinance in all those things that of necessitie are requisite to the same Where we haue the essentiall parts of a true definition namely The generall common matter whereof the Church is materially constituted in these words A congregation of faithfull men And the difference whereby the Church is formally distinguished from all other societies partly in the former words partly in these words following viz. In the which the pure word of God is preached and the Sacraments duly ministred c. To open the definition more distinctly and plainely We call the Church A congregation of faithfull men to distinguish it both from Ciuill and Prophane societies that are without as also from Hypocrites and vnsound members that are within the Church but not of it Againe we say that the Church is a congregation of faithfull men in which the pure Word of God is preached and the Sacraments duly ministred according to Christs ordinance to distinguish the Orthodoxe and true Church from Hereticall assemblies which maintaine doctrine against the foundation as also from Idolatrous and superstitious societies who serue not God aright according to his will reuealed in his Word but after the inuentions and Traditions of men concerning whom Christ alledging the Prophet saith In vaine they doe worship me teaching for Doctrines the commandements of men We adde further In all those things that of necessitie are requisite to the same both to meete with will-worshippers as also with Schismaticall conuenticles who make euery externe and indifferent ceremonie an essentiall part of the worship of God and therefore flye the assemblies of the most Orthodoxe Churches for such externall rites as if they were grosse Idolaters and not lawfully to bee communicated withall From this definition thus explained wee gather three remarkable points carefully to be noted of all that laying aside all preiudice and partiality desire to bee rightly inâ—ormed in what Church they may finde saluation 1. That it is wheresoeuer the society of the faithfull may be found and is not alledged or tyed to any one particular place or person 2. That it is to be discerned from all others by the purity and soundnesse of Doctrine and by the due administration of the Sacraments 3. That it admitteth nothing as of necessitie to saluation or as an absolute and necessary part of Gods worship that is not consonant to the Word of God and according to Christs ordinance in the same Touching the first point that wheresoeuer the society of the faithfull is there is the true visible Church and is not locally or personally tyed to any let Saint Peter the prime Bishop of Rome as they call him determine it Of a truth saith he I perceiue that God is no accepter of persons but in euery nation he that feareth him and worketh righteousnesse is accepted with him Heere is no one Africa in it no one Cartenna no one person or order of Bishops whereunto the Church should be tyed Heere is no Italie no one Rome no one Pope or succession of Popes challenging an allegation or dependance of all Churches vpon it but where true faith and the feare of God is there is the Church of Christ. This was reuealed to S. Iohn in a vision where we may see that the Church is the company of the redeemed out of euery kindred and tongue and people and nation Hee receiued no reuelation concerning any one eminent place aboue all others vpon which all other Churches and their members should depend as their Oracle onely this was shewed vnto him by vision that that great Citie which then raigned ouer the Kings of the earth and that wee know was Rome was resembled to a woman called The great Whore by whom the Kings and inhabitants of the earth haue beene made drunke with the wine of her fornication If our Romists like this let them take it and make much of it wee enuy them not When the Apostles conuerted any to the Faith did they direct them to any particular Country Citie or Church of note and namely to Rome as whereunto they
God euer had hath at this time and shall haue to the end many in the very middest of the Papacie that doe not know the whole Mysterie of Romish iniquity but in simplicitie of heart lay hold vpon Iesus Christ and him alone for their saluation They see according to that light they haue many corruptions and enormities bewayle them and shun them as farre as their strength and measure of knowledge and grace will permit These wee say holding the foundation though they may build vpon it the hay or stubble of some errours and superstitions not destroying the foundation may bee saued through the mercie of God in Christ pardoning their sinnes of ignorance and errour vpon their generall repentance We may see the like in the Church of Thyatira there were many that had not that learning as the false teachers in their vaine-glorious bragging termed it nor did know the deepenesse of Satan but did hold fast the maine truth though in much weakenesse and all that God requireth of them is that they be constant in that In the same manner the Lord speaketh to the Church of Philadelphia Thou hast a little strength and hast kept my Word and hast not denied my Name For God doth not so much looke to the measure and quantitie of grace as to the sincerity and soundnesse of it Many godly and learned among them did not by and by vpon the sight of some corruptions leaue and forsake the societie of the Church of Rome Oecolompadius Capito Melancthon and Luther himselfe nay some of them continued in the outward communion of the Romish Church till their dying day as Erasmus and others who thought well of the cause or matter of Reformation but did not approoue Separation being carried away with the mayne streame of the name of Church and Mother Church No maruell therefore if among vs we haue of meaner learning or of the simpler sort that so harpe vpon that string that they haue no eare to hearken to Christs Pipe It is no new thing to see a child mistake and cry out after a stranger in stead of the owne Mother so why may it not be that some in their simplicitie may fall into such a misprizion as to take the Romish Synagogue to be their Mother Church being indeed not so much as a sound member of it but as a disease a Pest or Gangrene in the body It is apparant then that in a corrupt Church some may be sound and so be saued and this we hold of the Church of Rome as corrupt as it is for our Lord would neuer haue said of Spirituall Babylon Come out of her my people if he had none there And let not our Romanists brag of this our ingenuous confession and play vpon it the better to seduce the simple for in truth in standeth them in no more stead to patronize their impieties then the Fathers approouing of the Baptisme of the Donatists and other Heretickes did countenance their Heresies For what is the chaffe the better because it is acknowledged that there is some wheate hid amongst it We doe not say absolutely there is saluation to be found in the Romish Babylon but in the middest of so great confusion there may be saluation for some There is great difference betweene possibility of saluation which may be in a corrupt Church and infallibility which is euer without doubt in the true and Orthodoxe Church Is any so simple as to commit his whole estate into a Ship full of leakes whereof there is iust cause of doubt whether euer it shall safely arriue at the desired Port when he may transport it in a sound and safe vessell Noah and all his if they will not perish in the Deluge must get into the Arke Lot must not tarry in Sodom if he will be safe and free from the common iudgement The people of God must for this very cause come out of Spirituall Babylon both for the danger of infection by sinne and destruction by meanes of her plagues Where therefore the doctrine is Orthodoxe and sound the religious worship seruice and Sacraments for the truth and substance of them the very same with the prime Churches and best antiquity as it is this day blessed be God in our Church of England and the rest of the reformed Churches there is the surest and safest repose for the Christian soule in this society there is infallible certaintie of saluation but in an Apostaticall and corrupt Church as the Romane Church now is it is not so though yet God may reserue a remnant pulling them as it were out of the fire And that with this Caueat That they tarry not in Babylon Thus we haue seene that saluation is onely to bee found in the Church and what that Church is where saluation may be had Now let vs come to the third branch that is by what meanes and how men are to be added to the Church that they may be saued The meanes are expressed in this context and are these three The Word preached Faith to apprehend it And the Sacrament of Baptisme to seale and confirme it This is all required for the admission of any into the Church to heare beleeue and be baptized The Ministery of the Word is the mayne Ordinance of God for the gathering together of the Saints appointed of God to that end and to continue in the Church to the end of the world Therefore it is called The incorruptible or immortall seed whereby wee are regenerated and borne againe and The Word of Truth wherewith we are begotten of God to become his deare children and The first fruits of his creatures yea it is as S. Paul calleth it The power of God vnto saluation Therefore when God would haue any conuerted to the faith hee sends them this meanes Philip is commanded to ioyne himselfe neere to the Chariot of the Eunuch that by his preaching the Eunuch might be ioyned to Christ and his Church S. Peter is sent for to Cornelius to teach him and his the way to heauen by Christ. S. Paul must tarry at Corinth to teach Word of God among them For saith the Lord I haue much people in this Citie And indeed the conuerting of soules is a great worke and great workes had need of potent and mighty meanes therefore it pleaseth God to vse his powerfull Word which as the Apostle faith is mighty through God to the pulling downe of strong holds and casting downe of imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ. This calleth the Teacher to a serious consideration of the waight of his Calling and a conscionable regard to discharge it hee is put in trust with the precious soules of men for whom hee must giue account vnto God Hee is made Gods Steward and therefore must bee faithfull
couenant being propounded in the Word and accepted and imbraced of the beleeuer by faith is ratified and confirmed by the Seale of Baptisme and so saluation as by a deede vnder hand and seale is effectually conuaied vnto vs. Therefore Baptisme is called by S. Peter The like figure which now saueth vs because it is not a naked or bare signe of our regeneration and saluation but an effectuall seale organe and instrument to conuay and as it were to set the very stampe and Character of Sauing grace vpon the soule of euery faithfull Christian. Hence is that of S. Ambrose Origo verae vitae veraeque iustitiae in Regenerationis posita est Sacramento c. The originall of true life and of true righteousnesse is grounded in the Sacrament of Regeneration Sutable to this Antiquity is the moderne doctrine of our Christian Church Baptisme saith our Church of England is not onely a signe of profession and marke of difference c. but is also a signe of regeneration or new birth whereby as by an instrument they that receiue Baptisme rightly are grafted into the Church c. Yea Caluin himselfe is so plaine for the efficacy of the Sacrament and to shew that it is not a bare signe that he proueth out of the Epistle to the Romanes Quòd per Baptismum Christus nos mortis suae fecerit participes vt in eam inseramur That by Baptisme Christ hath made vs partakers of his death that we may be ingrafted into it And immediately after in the very next words he saith Qui Baptismum eâ quâ debent side accipunt verè efficaciam mortis Christisentiunt They that receiue Baptism with such faith as they ought doe truely feele the efficacie of Christs death euen as the young graffe receiueth sap from the stock into which it is set And afterwards he calleth Baptisme with S. Paul Lauacrum regenerationis renouationis the Lauer or washing of regeneration and renouation Noting thereby the force of Baptisme Againe Caluin in another place defending the Baptisme of infants against Anabaptists and speaking of the state of infants in Baptisme saith Eos vt viuificet sui participes facit That Christ to the end he may make infants capable of life hee maketh them partakers of himselfe And a little after he taketh away this Anabaptisticall obiection Quomodo regenerantur infantes nec boni nec mali cognitions praediti How can infants be regenerate say the Anabaptists seeing they know neither good nor euill Whereunto Caluin answereth Opus Dei etiamsi captui nostro non subiaceat non tamen esse nullum The worke of God though it be not subiect to our capacity yet it doth not therefore cease to be Thus we see that Baptisme is an effectuall meanes of our entrance into the Church of God They are therefore worthy of seuere reproofe who either out of error vnderualuing the excellency of this Sacrament or through negligence conceiting there is no such necessity of it doe sinfully omit and deferre the seasonable vse of Baptisme Such must suffer themselues to be informed in the truth and know that there is as expresse a mandate for Baptisme as there is for teaching hearing praying or any other pious or morall duty He that said Go and teach said also Baptize them The Apostle did not simply say to those whom he directed in the way to saluation Repent ye but withall he addeth and be baptized euery one of you for the remission of sinnes And it was according to the Lords charge giuen in the Apostles commission which is that they teach mē to obserue whatsoeuer he had commanded them So then though it be not of that absolute necessitie that infants dying without it when it cannot conueniently be had should bee damned according to the Romish bloody position yet seeing there is the necessity of precept men must take heed of neglecting so waighty a dutie If the Iew for the neglect of Circumcision was to be cut off how shall the Christian be excusable How shall hee escape for the omitting of so great a Sacrament Thus we haue seene the meanes whereby men are added to the Church The Word Faith and Baptisme the next point is The Author of this addition and that is The Lord The Lord added to the Church such as should be saued The Rhemists adde the Pronoune Our Lord as their vsuall manner is contrary to their vulgar Latine Edition which yet they pretend in their Translation exactly to follow It is in truth a grosse abuse of the sacred Text to adde so many hundred Pronounes more then euer God made and yet cauill at our Translation for turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the word Congregation whereas it is the most proper signification of the word But it is worth the noting to obserue how they are constrained sometime to translate The Lord and not Our Lord seeing in themselues the absurdity of it as in Matthew where it is said The Lord said vnto my Lord there they leaue out the Pronoune perceiuing how odde and harsh the tone would be to translate it Our Lord said to my Lord. These Pronounists doe so glory in the phrase that it is become a distinguishing note of a Romish Catholike insomuch that if any will symbolize with them he must speake in their language as some to please them doe To come to the point It is the Lord that doth adde to the Church such as shall be saued God must perswade Iaphet it is he that must inlarge him that he may dwell in the tents of Shem. He giueth vnto Christ such as are ordained to life otherwise there is a plaine impossibility of our vnion with Christ and his Church For our Sauiour doth peremptorily affirme that no man can come vnto him except the Father draw him and except it were giuen vnto him of his Father The meanes without this efficient cannot be effectuall Paul planted Apollo watered but God gaue the increase without whom neither he that planteth is any thing neither he that watereth God opened the heart of Lydia before she could profitably attend to S. Pauls preaching If his Spirit doe not inwardly coworke with the outward voice it shall but beate the ayre in vaine The reason is euident for mans deadnesse is such that he can no more mooue toward heauen so much as one step then a dead man can rise of himselfe Nay there is in the corrupt nature of man an opposite disposition willingnesse to remaine in the state of sin like Lot to linger in Sodom so that there is naturally a reluctation and striuing against the worke of Grace which remaining in the regenerate in part causeth them that they cannot alwayes doe the good that they would Againe the worke of conuersation and regeneration is a miraculous worke greater then the worke of creation and therefore requireth a diuine power to effect it In
Mother in 2. respects Gal. 4.26 1. By conceiuing and bearing 1. Pet. 1.23 Gal. 4.19 2. By nourishing 1. Pet. 2.2 Aug in Ep. Ioh. tract 3. Est mater Ecclesia vbera eius duo testamenta diuinarum Scripturarum Heb. 5.12 14. 4. Of a Vine Psal. 80.8 12. Isa. 5.3 4. Ioh 15.5 Vers. 4. Vers 5 6. Aug. Eâ— 50. ad Bonifaâ— Reasons that saluation is onely in the Church 1 It onely is the pillar of sauing truth 1. Tim. 2.4 Isa. 26.2 1. Tim. 3.15 Ioh. 16.13 2 All sauing graces are onely in the Church Heb. 6.9 Rom. 8 30. 1 Election 1. Pet. 2.9 Eph. 1.4 Ioh. 13.18 Ioh. 15.16 Act. 13.18 Greg. Mor. l. 28. c. 6. Intra has mensuras sunt omnâ—s electi extra has sunt omnes reprobi etiamsi intra fidei limitem esse videantur 2. Pet. 1.10 2 Vocation 1. Pet. 2.9 Rom. 1.6 Rom. 8.18 Heb. 3.1 1. Thes. 2.12 1. Cor. 1.9 1. Thes. 5.24 Rom. 11.29 Rheâ— on Rom. 11.29 3 Iustification Rom. 8.30 Rom. 4.2 What Iustification is 1 It is an action of God Rom. 8.33 2 It stands in the pardon of sinnes Rom. 4.6 7 8. Psal. 32.1 2. 3 It is a meere imputation of righteousnesse Rom. 4.6 2. Cor. 5.21 Aug. de verbis Apost Serm. 6. Vidite duo iustitiam Dei non nostram in ipso non in nobis 1. Cor. 1.30 4 It is imputed to faith onely Ioh. 1.12 Rom. 8.25 Act. 13.39 Rom. 3.28 Bern. Serm. 1. de annunâ— Sic enim arbitratuâ— Apostolus gratis iustifi aâ—i hominem per fidem 5 It is of meere mercy Rom. 3.24 Bell. de iust l. 5. c. 7. Propter incertitudineÌ„ propriae iustitiae periculum inanis gloriae tutissimuÌ„ est fiduâ—iam totaâ— in sola Dei misericordia benignitate reponere 6 It is for the onely merit of Christ. Beda in Ps. 87. Christi mors nostra vita est eius damnatio nostra iustificatio Tit. 3.7 4 Sanctification 1. Thes 5.23 Rom. 6.2 4. Col. 3.10 Ephe. 4.24 Tit. 2.11 12. 14. Ioh. 15.4 Rom. 5.1 Psal. 130.3 1. Cor. 6.11 1. Cor. 1.2 Heb. 12.14 Rom. 6.22 Gal. 5.6 The 3. Reason is That the meanes of sauing grace is onely in the Church Ioh. 4.11 The meanes are 1. The written Word of God Rom. 15.4 2. Tim. 3.15 Ioh. 5.39 2 Preaching Rom. 1.16 1. Cor. 1 18. 3 The Sacraments Rom. 4.11 4 Prayer Rom. 10.13 Rom. 3.2 Psal. 147.19 20 2. Cor. 5.18 19. 1. Cor. 12.28 Eph. 4.12 13. Matth. 28.19 Act. 2.41 Mat. 26.26 27. Rom. 10.14 Rom. 8.14 15. Chemnic exam parts 3. p. 179. b. Act. 9.14 21. Rom. 10.12 Psal. 14.4 Math. 6.7 15.8 Math. 4.10 1. Cor. 1 2. 2. Tim. 2.22 Psal. 145.18 The 4 reason is because the Church only haue Christ for their Mediatour 1. Ioh. 2.1 2. Iohn 17.9 Rom. 8.34 Vse Heb. 12.16 Aug. d. Ciuit. Dei l. 2. c. 23. 2. Cor. 4.4 Matth. 7 1â— Exod. 12.38 Mark 10.28 Gen. 8.9 Matth. 11.29 Eccles. 1.2 12.13 Iunius in Eccl. 12. Sine quo totus homo nihil est nisi vanitas 2 What that Church is The name of the Church is not sufficient Reue. 2.9 Reue. â— 1 Reue. 3.15 Act. 17 1â— Reu. 2.2 Aug. de Doct. Christ. l. 2. Quisquis bonus veâ—usque Christianus est Domini sui esse intelligat vbicunque inuenevit veritatem The meaning of the word Act. 19.32 39. Valla l. 4 c. 47. Multi Ecclesia nescio quo iure aedes sâ—cras appâ—llant cùm coetum hominuÌ„ signifiâ—ot non loca Rhem. on Eph. 5.23 Camâ—â—â—aâ— 3. Audito iâ—â— Ecclesiâ—â— nomine hostis â—xpalluit 1562. Art 19 20. D. Fulke against Rhemes The name of the Church is diuersly taken 1 For the elect knowne onely to God Aug in Ps. 56. Qui â—uerunt ante nos futuri sunt post nos vsque ad finem seculi Aug. Enchir. c. 55 Templum Dei est Ecclesia Sanctâ— sc. vniuersa in coelâ— in terra Colos. 1.20 Eph. 1.4 1. Pet. 1.2 2. Tim. 2.19 2 Thes 2 13 Rom. 2 â—8 19. 2 For the outward professors of Christianity mixt of good and bad Mat. 22.10 3 For particular congregations And in them sometime for the Pastors Mat 18 17. Sometime for the people Act. 20.28 Sometime for both Pastor and people Reu. 1.4 20. Reu. 2.7 c. The definition of the visible Church Article 19. Isa. 29.13 Mat. 15.9 1 The Church is the society of the faithfull not tied to any place or person Not to Rome Act. 10.34 35. Râ—u 5. â— Reu. 17.1 2 18. Act. 16.30 31. Act. 2.37 38. Gal. 3.28 Mat. 18.20 â—anis Catech. In vno capite ac rectore vniuersalis Ecclesiae vicario Christi scilicet ac Diui Petri Successore Bellar. de Eccl. l. 3. c. 2. Sub regimine c. praecipuè vnius Christi in terris vicarij Romani Pontifiâ—is Reasons why the Church is not tyed to Rome 1 It is against the definition of the Church Esolis causis esseÌ„tiam constituentibus Ocâ—ham dial part 1. l. 5. c. 23. Extra Ecclesiam Râ—manam potest esse salus quemadmodum post assensionâ—m Christi â—uit salus antequam Romana Ecclesia inchâ—arâ—tur Acts 2.28 Mark 16.15 16. Bellar. d. Concil l. 2. c. 5. Romano Pontifici c. aduersabatur Martyrio postea coâ—oratus Et ibidem Nec tamen eius retractatio vnquam inuenitur Bellar. l. 3. de â—ccles mil. Subesse Romano Pontifici est de necessitate salutis Greg. l. 4. ep 32. Nomen nouum Sâ—elestum Nomen singularitatis ep 34. Quod qui tenet est praecursor Antichristi See ep 60. Platina in in vita Bonifacij 3. Greg. l. 4. ep 60. Nullus praedecessorum mâ—orum Pontificum Romanorum vniueâ—salis Episcopi nomen sibi assumpfit 2 No Scripture requireth it Aug. d. doct Chr. l. 2. In his enim quae apertè in Scriptura posita sunt in uâ—niumtur illa omnia quae continent fidem moresque viuendi 3 It is in no Creed 4 Because Rome is but a particular Church as others are Rom. 1.5 6. 5 Because it is subiect to error as well as others Rom. 11.20 21 22. Article 19. A catalogue of Romish errors 1 Error Preface to Rhem. Test. Mat. 22.29 Ioh. 5.39 Col. 3.16 Deut. 6.6 11.18 Act. 17.11 Rom. 15.4 Greg. l. 4. ep 40. Quid est autâ—m Scriptura Sacra nisi episâ—ola Omnipotentis Dei ad creaturam suam 2 Error Bel. l. 4. c. 1. de Poul Rom. Summus Index in causis fidei morum Rom. 11.1 Gal. 1.8 3 Error 1. Cor 14.11 14.22 Oâ—â—gâ—â— â—els l. 8. Graeci Graecis Romani Romaniâ— siâ—gulique precentur propriâ—i linguaÌ„ c. Cyp. de Oâ— Dom. n. 22. Quomodò te audiâ—â— Ã Deo pustulâ—s cùm te ipse non audias Caict. 1. Cor. 14.17 Melius aâ— edificationeÌ„ Ecclesiae est Orationes publicas que audiente populo dicuntur dici linguaÌ„ communi Clencis poâ—ulo quà m dici Latinè 4 Error 2. Com.