of God are without repentance Of Dauids faith and Peters and others that fell into enormious sinnes I say with Tertullian Caepit arescere sed non exaruit mota fuit sed non amota concussa sed non excussa Adam peraduenture may be thought to haue lost faith and grace wholly till he was restored againe but if it were so his losse inferreth not ours because wee haue gained a better estate by Christ then we lost in Adam for his Garden and Paradise we haue heauen for his mutable felicitie we haue an vnchangeable inheritance for his image of God we haue the same image againe in more glorious fashion not seuered from God as it was in him formerly but now inseperably coupled to the Sonne of God O necessarium Adae peccatum ô felix Adae culpa quae talem ac tantum meruerit habere redemptorem Here is all the aduantage that Adam hath if there be any aduantage in that which is euill his disobedience is generall and vniuersall not in power alone but in acte too it maketh all sinners The obedience of Christ hath a potentiall vniuersalitie and is sufficient to make all righteous but actually it iustifieth the faithfull onely By the obedience of one many are made righteous The reason of this difference is manifest Adams disobedience is deriued by propagation so reacheth vnto all Christ his obedience is beneficiall to so many as haue their hearts open to receiue it by faith because it comes of grace And that is not common vnto all for then it should be turned into nature Communis est omnibus natura non gratia natura non putetur gratia sed si putetur gratia ideo putetur gratia quia ipsa gratis concessa est Saint Augustine alloweth no vniuersalitie of grace The winde bloweth not euerie where but where it listeth Neyther can all heare but those that haue an eare to heare Neyther haue all faith but those that are predestinated vnto life neyther is it in him that willeth or in him that runneth but in God that hath mercie Quare hunc trahit non illum noli iudicare si non vis errare This continuance and soliditie of faith sortes well with S. Peter with S. Paul and such as were guides we are farre inferiour to those shining lights and may not expect the like grace of righteousnesse Thus some Rabbins of the Societie would beare the world in hand that where sanctification is not alike there iustification cannot be equall and so robbe poore sinners of comfort that need it most Doe they not withall steale one moletie of our iustification from God and transfer it to workes It was a harlot and not the true mother that cryed Nec mihi nec tibi sed diuidatur Tutiores viuimus si totum deo damus If Christ were a changeling if he were one to S. Peter and another to S. Paul fauourable to the Centurion Matth. 8. and difficult to the Ruler Ioh. 4. Flexible to the woman of Canaan for her faith that was heroicall and immoucable to the faint faith of the father that cryed Lord I beleeue helpe mine vnbeleefe Marc. 9. there were some colour for this inequality of iustification because he is made of God righteousnesse vnto vs. But seeing Iesus Christ is yesterday to day and the same for euer Heb. 13. seeing he is God and doth not alter Mal. 3 the same and his yeares doe not faile Psal 102. seeing he is euerlasting righteousnesse Dan. 9. And that which is eternall must needs be free from all variation Let no man imagine his iustification to be greater or lesse according to the strength or imbecilitie of his faith The poore lost sheepe that was brought home vpon the shepherds back had no great strength of faith to walk And they that did looke vnto the brasen Serpent were not all alike sighted yet they all had one and the same benefite of health The difference of degrees and measure neither increaseth nor abateth the nature or being of anie thing A small droppe is as well and truely water as the maine Sea a little sparke is as truely fire as the mightiest flame the hand of a little childe may receiue a pearle as well as the pawe of great Goliah and a weake faith euen a graine of Mustard seede may be a true iustifying faith as well as the full perswasion and height of assurance It is not the qualitie of faith that makes vs righteous that is but the worke of one commandement that is inherent in vs that would giue vs matter of boasting But the obiect of faith namely Christ imputed vnto vs is that which makes vs righteous A counter that is not worth three pence of it selfe when it stands in the right line is reckoned for tenne thousand pounds so is the valuation of our righteousnesse taken not for the perfection of faith that is but a three pennie counter in respect of righteousnesse but from the line of Christs obedience The Publicans righteousnesse stood not in the perfection of vertues fot he cryed Lord be mercifull vnto me a sinner and he went home iustified How S. August Nihil boni fecisti datur tibi remissio peccatorū It stood in remission of sinne And is not forgiuenesse of sinne graunted to all alike If there be any difference they should haue greatest iustification that haue most forgiuen What is it then that can make inequalitie in our iustification Is it the lesse for the multitude of sinnes No S. Paul giues vs sweeter diuinitie Where sinne doth abound there grace exceeds it in aboundance Or is it lesse for the infirmitie of our faith Neither there S. Peter relieueth vs when he sayes We haue obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1. like pretious faith with the Apostles Do you think that the strangers which dwelt here there thoroughout Pontus Galatia Cappadocia Asia Bythinia had puritie of faith eyther amongst themselues or with S. Peter No sure there will euer be a diuersitie in graces Why then doth hee call their faith like pretious Forsooth because that by faith we doe all possesse the same Iesus Christ with his righteousnesse and obedience So he saies we haue obtained like pretious faith by the righteousnesse of our God and Sauiour Iesus Christ. If Iesus Christ his righteousnesse his obedience make our faith like pretious then God puts no difference as touching adoption and iustification betweene them and vs And therefore for conclusion we beleeue thorough the grace of the Lord Iesus Christ to be saued euen as they doe It is plaine by the Text that all righteousnesse is inclosed in the obedience of Christ His doctrine is the fountaine of wisedome his iustice the worke of righteousnesse his life the mirrour of temperance his death the standard of fortitude And in vaine doe yee labour in the pursuit of any vertue if you seeke it anie where but
Father and Sonne work not without their loue their gladnesse and essentiall power which is the Holy Ghost If all these persons doe concurre and ioyne together in the worke of mans creation we see the persons that are spoken vnto and the pluralitie comprehended vnder faciamus Againe by the conclusion of their decree that this excellent creature should be stamped with the print of their owne image you may discerne the vnitie of their substance because all three haue but one image ad imaginem nostram And indeed there can be but one thing that is infinite Will you make more then one Consider first where they shall be conteyned for one infinite must be conteyned euery where and fill all places But God is infinite therefore there can be but one God Other things increase by multiplication so doth not the Godhead whatsoeuer is added to it doth not multiplie but diminish it It is not good for man to bee alone therefore God made him a helpe meet for him With God it is contrarie good for him to be alone and necessarie too otherwise hee cannot be such as the Scripture describeth him three sacred persons without confusion and one blessed Deitie without diuision Noli intellegere vt credas sed crede vt intelligas intellectus enim est merces fidei Vnderstand not that you may beleeue but beleeue that you may vnderstand for vnderstanding is thereward of faith The worke of creation belongeth to none but to this Godhead alone Ierem. 10. Let the gods perish that made not heauen and earth And on the other side he that did it the Angell would haue adored Worship him that made heauen and earth It is attributed to the Father partcularly Act. 4. Thou O Lord God which hast made heauen and earth c. doubtlesse against thy holy Sonne Iesus Herod and Pontius Pilate gathered The like is ascribed to him also in the articles of our faith where we professe a Beliefe in God the Father Almightie maker of heauen and earth and yet wee hold firmely that the workes of the Godhead Quoad extra be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actions common to the whole Trinitie wherein all three persons doe so concurre and keepe correspondencie that euery one hath neuertheless some peculiar operation apart As for example The incarnation of the Sonne of God was an action or common worke of the whole Trinitie yet the Father had a peculiar part in it namely to send his Sonne And the Sonne againe had his parte to take flesh and to combine it into the vnitie of his person which is not communicable to either of the other two persons for neyther Father nor Holy Ghost could be incarnate It was not the Nature of God that did take the Nature of man for then all three persons must haue beene incarnate The Word onely being the second person in Trinitie was made flesh and tooke the seed of Abraham the person onely was incarnate which is peculiar to the Sonne alone and cannot bee communicated to the Father or Holy Ghost The Holy Ghost had another part in that businesse he came vpon the blessed Virgin ouershadowed her and by purifying that part of her substance built vp a bodie fit for the Word So we doe say in this worke of creation It was a common action of the whole Trinity and neuerthelesse for distinction and order sake we say That there was one operation of the Father another of the Sonne and another of the Holy Ghost The Father as Basil writeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father the commaunding cause the Sonne the working cause and the Holy Ghost the finisher The Father createth by his will the Sonne by his operation and worke the Holy Ghost by giuing life and motion The beginning of the worke is in the Father and hee createth all things by his Wisedome or Word and the Holy Ghost nourisheth hatcheth houereth ouer the creatures to infuse life and motion into them In the Creed and wheresoeuer else the Father is called creator of heauen and earth it doeth not exclude the Sonne and Holy Ghost out of this businesse but sheweth the manner and order of the action and which person hath precedence Is not the creation which was the first outward work of the God-head fitly attributed to the first person that is of himselfe and of no other Surely this work sorteth best with the Maiestie of the Father But that doth not exclude the other two persons as if they had no part in the matter of creation 1. Cor. 8. the Sonne is called the onely Lord. How Surely not to infringe the Fathers power but to exclude Idols and fained gods So is the creation giuen to the Father to exclude creatures and vaine gods not for derogation of any thing from Son and Holy Ghost Act. 14. Wee preach vnto you that you should turne from these vaine idols vnto the liuing God that made heauen and earth They were ioyned therefore in the creation of all things else But the Holy Ghost did so direct the Secretarie of this busines that here it is conspicuous the first reuelation of the Trinitie appeareth in the creation of man that he might so worship and acknowledge God Besides other things that be extraordinarie here different from his former course there hee spake the word and they were made he commanded all things else were created here hee taketh a greater worke in hand because he ordereth all aboue the vulgar there he left the beasts and trees vnto the earth to be fashioned here he taketh the worke into his owne handes and frameth man himselfe he performeth the office of a true parent he made the body he infused the soule Illius est totum quicquid sumus There hee biddes other things come out of the earth aliue instantly here the producing of man hath a priuiledge and is not done so suddenly there was nothing but producat terra here the businesse is not passed ouer with a bare mandate but we haue the summons of a Councell Faciamus hominē O the deepenesse of the riches both of the wisedome knowledge of this Councell O great Senate where all things were determined Circumspect where euerie occurrent was foreseene Holy where nothing was done vpon aduantage Iust where place is not left for any complaint What could escape such a consultation where the Father aduiseth with his Wisedome considereth seriously with his holy Spirit not for difficultie that was found in this businesse more then in the rest Naturae imperat possibilitati non obtemperat What was hard to him cui velle est fecisse whose will was powerfull that hath done whatsoeuer he pleaseth both in heauen and earth Whereto then serueth this deliberation Verily to teach vs that our creation was eminent The skilfull hand of great Besaleel the cunning artificer of all the world makes
may be knowne saith he that I also loue the Father behold by me he shall receiue againe many of those that forme he had in a manner lost Therefore seeing this tempest is risen for my sake take me and cast me into the sea and you shall haue a great calme Indeed he did see the assault of the rauening Wolfe and tarrieth not vntill hee had surprised the sheepe but maturely interposeth himselfe in the gap O good sheapheard that giueth his life for his sheepe Peccat iniquus punitur iustus delinquit reus vapulat innocent offendit impius damnatur pius Quod meretur malus patitur bonus Quod perpetrat servus exoluit dominus quod committit homo sustinet Deus It was not nothing that God gaue when hee sent his Sonne vnto vs but gaue vs all things with him who of God is made vnto vs wisedome righteousnesse sanctification and redemption And the other three graces may serue for other subiects the gift of righteousnesse belongeth properly to the obedience of Christ as our Text witnesseth By the obedience of one many are made righteous His obedience is not like the oyle which the wise Virgins had that would not serue themselues and others Whosoeuer drinketh thereof shall thirst againe For the iust shall liue by his owne faith But he that drinketh of the water that I giue vnto him shall neuer thirst The soule that receiueth Christ is content with him onely for his obedience is like the widdowes oyle that did runne as long as there was any vessell to receiue it Tam pleno fonti vas inane admouendum It is no short or narrow mantell for that according to the Prophet cannot couer two His righteousnesse is an euerlasting righteousnesse and what is larger then eternitie Nothing Then it will couer him and vs. Et in nobis quidem operit multitudinem peccatorum In te autē domine quid nisi pietatis thesauros diuitias bonitatis Christ being man was mortall also and capable of death but being iust he needes not doe it freely One sinner cannot die for another but he that had no cause to doe it for himselfe doth it not for another in vaine No no the more vnworthily that he dyed that deserued no death the more iustly we liue for whom hee dyed Magna res anima quae Christi sanguine redempta est grauis animae casus qui non nisi Christi cruce potuit reparari Si rursum corruerit peccato duntaxat ad mortē vnde iam reparabit nunquid aut alter Christus aut idem iterum habet crucifigi pro ea Hee held his peace before Pilate because that Court held plea for his death only which the Sonne of God would not decline Pilate had no competent tribunal to enquire of the validitie of his death or what retaliation and amends should be giuen for it that was to be determined in the high court of his fathers iustice And doe you thinke that he is silent there too No beloued There he maketh intercession continually speaketh better things then the bloud of Abel That cryed for vengeance this for indulgence that for iustice this for mercy that for punishment this for remission of sinnes So Lord Iesus so continue thy pietie still and we shal neuer be forced to pay that againe which thou hast payed for vs alreadie If his obedience be sufficient there needes no more if it be not where is the defect Is there any invaliditie in the Fathers acceptation None at all You remember what the good father saies in Gen. 27. when hee touched Iacob and sented Christ Behold the smell of my sonne is like the smell of a field which the Lord hath blessed The father may accept that of fauour that is no competent satisfaction Nay nay so the father might haue accepted any part of his obedience and then there had beene no full no reall but a formal satisfaction for sinne and as they say dicis causa The forgiuenesse of our sinne is not for fashion sake S. Paul calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an absolute remission as in the yeare of Iubile And wee haue it by this obedience that was complete and perfect euen vnto death which is the period and last line of all things Whilest Ioseph liued there is no expresse mention that the Israelites increased but after his death as appeareth Exod. 1. So it stood with our Ioseph before he dyed there was but few Israelites The dew fell vpon Gideons fleece onely and all the floore was drye but after his death the dew fell vpon all the floore the fleece alone is now drie and the Israelites of God are encreased and multiplyed ouer all the world by the heauenly dew and influence of this obedience Indeed except the graine of Wheate fall into the ground and dye it abideth alone but if it dye it bringeth forth much fruite you may iudge of his cause by the words of his mouth for after this pretious graine dyed in obedience Out of the eater came meate and out of the strong came sweetnesse out of the obedience of his death the haruest of the Church shooteth vp plentifully in euerie quarter O virtus occulta vnam animam emissam in tormento innumerabiles extrahere de inferno hominem mortem corporis suscipere animarum mortem perimere The Apostle giueth a reason of it If one dyed for all then all dyed in that one and it is certus sermo a sure saying that if we be dead with him we shal also liue with him if we suffer we shall also raigne with him Aduersaries may quarrell this imputation but they will neuer bee able to disproue it for by the same meanes that Christ was made sinne for vs are we made the righteousnesse of God in him Now it is out of doubt that he was made sinne for vs not by inherence but by imputation of our sinnes therefore are wee also made righteous not by any inherent righteousnesse but by imputation of his obedience This is the righteousnesse that was prefigured in the old Testament What signified the sweete treitment that was giuen to Iacob and his children in Egypt Why did the gracious King that knew them not before they were brought vnto him make them Denizens of strangers and Citizens of aliens Why did he receiue them not onely into his common-wealth but also into his neere familiaritie and loue Was it for any respect of themselues Alas they brought nothing with them but pouertie and famine Was it not altogether for Iosephs sake whom hee loued If Pharaoh were intreated for those that he neuer knew the Father of mercies will not be inexorable for the people that he hath made If Ioseph could preuaile with a King for his parentage and friends the onely begotten Sonne shall neuer be refused for the