Obiect If Christ tooke his beginning of men then is he subiect to sinne as other men be An. Paule separateth him from the common condition* that he may be verie man without vice and corruption saying The first Adam is of the earthly naturall the second frō heauen heauenly Obiect If Christ be free from all blot and begotten of the seed of Mary by the secret working of the Spirit then the seed of the woman is not vncleane but the seede of man An. We make not Christ free from all blot because he was begotten onely of his mother without hauing anie knowledge of man but because he was sanctified by the Spirit that the generation might be pure such as it should haue bene before the fall of Adam Obiect Then Adam had a double seede if there came no pollution vnto Christ Generation is vncleane accidentallie An. The generation of man is not vncleane of it selfe but accidentally by reason of his fall Therefore it is no maruell if Christ were exempted from the common corruption seeing the integritie was to be restored by him Obiect If the word of God tooke vpon it flesh then was it shut vp in a straite prison of an earthlie bodie An. Though the infinite essence of the word did growe together with the nature of man to be one person yet we must not imagine anie shutting in For the Sonne of God came downe from heauen wonderfully yet so that he did not forsake heauen he would be borne wonderfully in the wombe of his mother Christ was borne in the wombe and yet did he fill the world hang vpon the crosse that he might alwayes fulfill the world CHAP. XIIII How the two natures of the Mediator do make one person 1 FVrthermore whereas it is sayd that the word was made flesh* Ioh. 1.14 it must not be vnderstood as if it were either turned into flesh or cōfusedly mixed with flesh How the worde was made flesh but because he choose to himselfe a temple of the virgins wombe wherein he woulde dwell and he which was the sonne of God was made the sonne of man not by the confusion of substance but by vnitie of person the Godhead is so ioyned to the manhood as the soule to the body so that either nature hath her sound propertie A similitude yet one Christ is made of these two And the cōmunicating of the natures is so great that those things are somtimes attributed to the Godhead which appertaine vnto the manhood The cōmunicatinge of natures to the manhood which belong to the Godhead sometimes that which belongeth to both together Ioh. 7.58 2 For that which Christe saide before Abraham was made I am is farre from his manhood Obiect He was before all ages because hee was euen then knowen to be the redeemer as wel in the counsell of the father as in the minds of the godlie Thinges pertayninge to the god head An. Seeing that he doeth manifestly distinguish the day of his manifestation frō his eternal essence and doth of purpose purchase to himselfe an authoritie by antiquitie wherby he may excell Abraham vndoubtedlie he challengeth to himself that which is proper to the Godhead And whereas he is called his fathers seruaunt Thinges pertayninge to his manhoode whereas it is said that he increased in age and wisedome with God men* that he doth not seek his own glorie* c. It is proper to his manhood alone Luk. 2.52 And that is the cōmunicating of properties * Ioh. 8.15 wheras it is saide The comunicatinge of properties Act. 10.25 that God hath by his blood purchased the church* that the Lord of glory was crucified 3 And whereas it is said that he receiued power of the father to forgiue sinnes to raise vp whom hee will to giue righteousnes holines saluation c * 1 Cor. 2.6 Ioh. 1.29 5.24 8.12 9.5 10.9 c It was neither proper to the godhead nor to the manhood but to both Nestorius 4 Therefore we must abandon the error of Nestorius who whiles he went about rather to pull in peeces then to distinguishe Christes nature did inuent a double Christe Eutiches Also wee must beware of the madnesse of Eutiches least whiles we wil proue the vnitie of person Seruetus we destroy both natures 5 And the monster Seruetus is no lesse deadlie who put in place of the sonne of God a feigned thing made of the essence of god the spirit the flesh and three vncreated elements Obiect Before Christ was reuealed in the flesh there were only then shadowish shapes in God the truth wherof began to be only then when that word which was appointed to this honour began truelie to be the sonne of God What personal vnion is An. He is counted the sonne of God because the word begotten of the father before all ages did by personall vnion taken vpon him mans nature Furthermore the old writers called that personall vnion which maketh one person of two natures Obiect If the eternall worde had alreadie beene the sonne of God before it was cloathed with flesh there should be two sonnes of God Christ is the sonne of God by nature and we by adoptiō An. We say that there is none other but he which was made manifest in the flesh For neither doth it follow that if he was God before hee became man therefore he beganne to be a newe God Therefore he was the sonne of God by nature and wee by free adoption Obiect This grace dependeth vpon the * Filiatio becomming a son which God had decreed with himselfe An. We could not be sonnes vnlesse our adoption were founded in the head to plucke that from the head which was common to the members Our adoption is sounde in Christ is without reason 6 Obiect The beginning of his filiation or becōming a sonne was since that he was reuealed in the flesh An. He should be the sonne in respect of his humane nature but Paul teacheth that he is suche in respect of his Godhead Rom. 1.12.13 7 Obiect It is said that God spared not his own sonne Rom. 8.32 * Also he shal be called the sonne of the highest * Luke 1.32 Therefore hee began to bee the sonne of God after his incarnation An. The saying of the Prophete shoulde not bee true * Thou Bethleem in the land of Iuda Mich. 5.2 c. and his going out from the beginning from the daies of eternitie Obiect Before Christ appeared in the flesh hee was neuer called the sonne of God but vnder a figure An. Although he was more darklie described vnder the law Christ was more darke vnder the law yet he was none otherwise eternall god saue onlie because he was the word begotten of the eternall father neither is he otherwise the mediatour saue onelie because hee is God reuealed in the flesh
will but whereas it is one and simple in him it appeareth to vs to be manifold because by reason of the imbecillitie of our minde we doe not comprehend how he will not haue and will haue one and the same thing to be done after a diuers maner 4 Obiect If God doe not onlie vse the seruice of the wicked but also gouerne their counsels and affections he shall be the authour of all wickednes and therefore men are vnworthilie condemned if they execute that which God hath decreed because they obey his will God is not the author of wickednes An. It is euill done to mixe the will of God with his commandement which doth greatlie differ frō it as appeareth by infinite examples For although God meant to reuenge the adulterie of Dauid whē Absolon did lie with his father wiues * yet did hee not commaunde the wicked sonne to commit incest 2. Sam. 16.22 The will of God must be distinguished from his commandement Ose 8 4. Quest How doe these things agree that Ieroboam reigned not by God * and that he was appointed by him to be gouernour of the kingdome * An. Ieroboam did not reigne by God because the people could neither reuolt from the familie of Dauid but they must shake of the yoke laid vppon them by God * Ose 13.11 neither yet was God robbed of his libertie but that he might by this means punish Salomons vnthankfulnes Therefore we see how God in not willing false breach of alleageance 1. Kin. 12.15 wil yet iustlie to another end falling away * and how in one worke as well the fault of man doth bewray it self as the iustice of God doth appeare and shine cleerelie THE SECOND BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION Of the knowledge of God the Redeemer in Christ which was reuealed first to the fathers vnder the lawe and then afterward to vs also in the Gospell CHAP. I. That by the sinne and falling of Adam all mankind was subiect to the curse and did degenerate from the first estate where originall sinne is handeled 1 THE knowledge of ourselues cōsisteth in 2. things The knowledge of our selues consisteth in two things first that considering what was giuen vs in creation and howe bountifullie God contynueth hys grace toward vs wee may knowe how great the excellencie of our nature should be if so be it should cōtinue sound that we may therewithall thinke vpon this that we haue nothing of their owne but that we hold at the pleasure of another all that which God hath bestowed vppon vs that we may alwaies depende vppon him Secondlie that wee may call to minde our miserable estate after the fall of Adam the perceauing whereof may trulie humble vs beeing confounded all glorie and confidence being throwen downe Thereby may be kindled a new desire to seeke God Our miserable estate after the fall of Adam in whom euerie one of vs may recouer those good things whereof we are found altogether empty and voide The ende of the knowledge of our selues The fruite of this knowledge is the submitting of our selues Ambition is naturall 2 The truth of God trulie requireth this knowledge which may both cal vs farre away from all cōfidence of our own power and may bring vs to submission beeing destitute of all matter of boasting Which rule we ought to keepe if wee will come to the right marke both of being wise and also of doing 3 And because all of vs are led generallie with vaine ambition neither doe we freelie confesse the miserable want of our owne powers hoping that to be enough if hauing proclaimed warre against vices wee indeuour with all our whole desire to doe that which is honest wee must consider diligentlie what maner persons we were created Note what ones we be at this day that it may more easilie appeare thereby first what we owe and what is our duetie Secondlie howe great our strength is to doe the same The image of God 4 By that which goeth before it is euident that Adam was created after the image of God namely partaker of the wisedome righteousnesse power of God Infidelity the first cause of miserie But when he did rather beleeue the inticements of Satan then God from whose subiection he fell being vnfaithfull not fearing the denunciation of fearefull death hee was quite stripped out of all the giftes of Gods grace not gluttonie Man stripped out of the gifts of grace Infidelity Ambition Vnthankfulnes Stubbornes but infidelitie was in him the roote of falling away Hence issued ambition and pride whereto vnthankfulnesse was annexed Therby the gate was set open for ambition which was the mother of stubbornnesse that men hauing cast frō them the fear of God might run headlong whither lust did carrie them * Rom. 8.22 5 It is no maruell if all mankinde were corrupt that is did degenerate from his first estate and became subiect to the curse through the fall of Adam seeing other natures doe grone beeing after a sort deformed This was called by the old writers Original sinne Pelagius Imitation Corruption is naturally in vs. Psal 15.7 originall sinne Obiect The sinne of Adam passeth into his posteritie by imitation not by propagation An. It is proued by testimonies of scripture that wee bring corruption with vs from our mothers wombe * Iob. 14.4 For who can giue a cleane thing of that which is vncleane * 6 Therfore the vncleannes of the parēts is sent ouer into the children that al without any exception may be polluted at their beginning Because Adā was not only the progenitor Adam the roote of mans nature but also as it were the roote of mans nature That appeareth first by the comparison of Adam and Christe * Secondlie because we are the children of wrath Rom. 5.12 * last of all because that is flesh which is begotten of flesh * 7 Obiect If the infection be resident principallie in the soule Eph. 2.5 * Ioh. 3.6 then the father begetteth the soule Whether the Father beget the soule An. The Lord committed to Adam those giftes which he meant to bestow vpon mans nature Therfore when he lost them after he had receaued them he lost them not onlie for himself but for vs all Who will stand about the conueiance of the soule when he shall heare that Adam receiued no lesse for vs Note then for himselfe those ornaments which he lost Pelagians Obiect It is not likelie that the children drawe corruption from godlie parents seeing they ought rather to be sanctified by their purenesse 1. Cor. 7.14 Whence regeneration commeth * An. They discend not of their spirituall regeneration but of the carnall whereby commeth giltinesse but sanctification commeth from supernaturall grace Originall sinne what 8 Therfore originall sin is the heritable corruption of our nature powred out into all parts of the minde which maketh
8 Let vs conclude that our Redeemer did come of the seed of Abraham and of Dauid and that hee was made man according to the flesh that there is the vnitie of person in two natures CHAP. XV. That we may know to what end Christe mas sent of the father and what hee brought vs wee must respect three thinges in him his prophetical office his kingdome and his Priesthood 1 BVT to the end our faith may finde in Christe perfect and sounde matter of saluation wee must set downe this principle that the office which was enioined him by his father consisteth in 3. parts for he was both made a prophet Christ a prophet a king a priest although it did little auaile to know these thinges in name vnlesse the knowledge of the vse end were added A kinge 2 And vnto these three offices appertaineth the title of Christ or annointed A Priest Obiect Hee was called the Messias by peculiar consideration or respect of his kingdome An. I graunt and yet the propheticall priestlie annointing A prophet Isa 61.7 haue their degree neither are they to bee neglected by vs. There is expresse mention made of his propheticall office in Iesaias in these wordes* The spirite of God the Lorde vpon mee therefore the Lorde himselfe hath annointed mee that I might preach to the meeke c. Hee is the true prophet whom the father hath set before to be heard* Mat. 3.17 A kinge 3 I come to his kingdome whose nature is spirituall Dan 2.44 Psal 89.36 Ios 53.8 whence all the force eternitie thereof is gathered* which must be placed in two things The one appertaineth vnto the whole bodie of the Churche* Ioh 18.56 the other is proper to euerie member 4 And the force profite which we reape by the spirituall kingdome of Christe The profite of Christs kingdome consisteth in two thinges first that wee may know him to reigne rather for our sakes then for his owne and that both within and without namely that being replenished so farre as is expedient with the giftes of the spirit whereof we are emptie naturallie we may perceiue by the first fruites that we are trulie ioyned to God to perfect blessednesse Secondlie that trusting to the power of the same spirite we may not doubt that wee shall alwaies haue the victorie against the Diuel the worlde and all manner hurtfull thing 5 Therefore his kinglie annointing is set foorth vnto vs what maner annoynting Christs was not done with oile or ointments made with spices but he is called the annointed of God because the spirite of wisedome of vnderstanding of councell of strength and the feare of God did rest vpon him Obiect It is written Ios 12.2 Psal 45.8 Then shall he deliuer vp the kingdome of God and the father Againe * 1 Cor. 15 24 the sonne himselfe shall bee made subiect that God may bee all in all Therefore his kingdome is not euerlasting An. That is said because in that perfect glorie the kingdome shall not be so gouerned as it is now Phil. 2.9 Luk. 2 21. Io. 33 22. Because God will at this day as it were by meanes gouerne his church in his person* but he shal be then by himselfe the only head of the church 6 The end and vse of the priesthood of Christ is that he may be the mediatour His priesthood beeing cleane from all blot that he may reconcile God to vs. That this may more easilie appeare we must beginne with his death because hee hath purged our sinnes by his death Hereupon it followeth that he is the euerlasting intercessour Psal 110.4 through whose patronage we obtaine fauour Whence ariseth to godlie consciences both boldnesse to pray and also quietnesse Lastlie that he is our priest in such sort that he bringeth vs into the fellowship of so great honour* Apoc. 1.6 Our sacrifices that the sacrifices of praiers and praise which come from vs may be acceptable to God CHAP. XVI How Christ hath fulfilled the office of the redeemer that hee might purchase saluation for vs where his death and resurrection are handeled and also his ascention into heauen The ende of those thinges which haue bene spoken hitherto 1 THOSE things which wee haue hitherto spoken touching Christ must be referred vnto this one marke that beeing in our selues condemned dead lost we may seeke righteousnesse in him deliuerance life and saluation like as we are taught in that notable saying of Peter Act. 4.21 Three thinges to be considered That there is none other name giuen vnder heauen to men wherein they must be saued * That we may the more easilie perceiue that three things come to be considered of vs. First how great our iniquitie is secondlie howe fearefull the iustice of God is Lastlie how sweet his mercy is 4 God was our enemie because of sinne vntill wee were restored to fauour through the death of Christ Rom. 5.10 * Obiect But his mercy did preuent vs and hee gaue his sonne freely which are manifest pledges of loue Our miserable estate without Christ An. Such speeches are applied to our capacitie that we may the better vnderstande how wretched and calamitous our condition is without Christe For we can neuer sufficientlie perceiue howe great Gods mercie is toward vs vnlesse we feele our own iniquitie being stricken with feare of eternall death 3 As God is the chiefest righteousnesse so hee cānot loue that iniquitie which he seeth in vs. Therfore all of vs haue in vs that which is worthie of the hatred of god The righteousnes of God therfore in respect of corrupt nature againe of our wicked life being added thereto wee are all in the displeasure of God being in his sight giltie and born to the dānation of hel God loueth his creature But because the Lord will not destroy that in vs which is his hee findeth something which of his goodnesse he loueth though wee bee not fullie coupled to God Gods mercie before Christ doth ioyne vs. 4 And for this cause Paule saith How God hated vs and also loued vs. Eph. 1.4 Ioh. 3.16 Rom. 5.10 that that loue wherewith God loued vs before the creation of the word was grounded in Christ * 5 Furthermore hee hated vs after a wonderfull and diuine sort because of iniquitie and hee loued vs because he had made vs. And now though Christ by the whole course of his obedience hath purchased the fauourable good will of God yet the scripture ascribeth this to his death as peculiar and proper to it * wherein wee must consider two thinges Rom. 4 15. 5.9 first that he was condemned as guiltie bearing our person * Secondlie that he was neuerthelesse acquitted by the mouth of the iudge Ioh. 1.29 that it might more euidentlie appeare that he was burdened not with his owne but with our wickednesse 6 And now euen
may rather helpe then hinder our course Thinges which delight A Caution 2 Cor. 7.31 2 Therefore let this be a principle that the vse of gods gifts swarueth not when it is referred vnto the end appointed of God for God hath created all thinges for our good and not to our destruction Nowe if we consider to what end hee hath created food The end of food wee shall finde that he meant to prouide not onelie for necessitie but also for delectation So in apperrell comelinesse in hearbes trees and fruites besides diuers vses we haue diuersity of tast colour smell and shapes 3 Notwithstanding on the otherside we must diligentlie preuent the lust of the flesh which vnlesse it be brought in order doeth by and by breake out First of all it shall be brideled with one bridle if we set downe A Caution The wantōnes of the flesh that all thinges are therefore created for vs that wee may knowe the authour thereof and giue him thankes for his tender kindenesse toward vs. 4 But there is no certainer way then that which is made to vs by the contempt of this present life and by the meditation of heauenlie immortalitie For therupon folow two rules the first is that those which vse this world be so minded as if they did not vse it* The first rule touching aboūdance 1 Cor. 7.31 Secondly that they doe no lesse patientlie abide penurie then moderatelie suffer aboundance For those which are much occupied about the bodie are for the most part negligent in caring for the soule The other rule touching Penurye 5 The other rule is that those whose substaunce is not great doe know how to suffer want and scarcitie patientlie that they bee not carefullie moued with immoderate desire of riches For he which wil blush when he weareth a simple garment will glorie in a gorgeous Therefore let all those endeuour thē selues to come to this point who haue a desire to liue godlily that they may learne by the example of the Apostle* to be ful to be hungrie the third rule setteth downe Phil. 4.12 3 Rule of loue toward a mans neighbour that we must giue an account of that which is committed vnto vs and as it were of our stewardship euen to God who alloweth none other distribution of Goods but that which is ioined with loue 6 Last of all that is to bee noted that the Lorde cōmandeth euerie one of vs in al the actions of his life to looke vnto his vocation 4 We must haue a respect to our calling least through foolish vnaduisednesse or a wauering conscience all things be turned topsituruie And from this we shall haue excellent comfort because there shall bee no worke so vile and base which if thou doe onelie obey thy vocation shall not shine in the sighte of God CHAP. XI Of the iustification of faith and first of the definition of the name and thing 1 VVE haue alreadie declared diligentlie enough that the onlie helpe which is left for men being accursed by the law to recouer saluation resteth in faith Againe we haue shewed what faith is and what fruites it bringeth foorth What Christ hath done for vs. The summe was this that Christ who is giuen to vs is laid hold on by faith by partaking of whom we reap a double fruit to wit that being reconciled to God through his innocencie wee may haue him nowe in steed of a iudge to be a most merciful father in heauen secondlie that being sanctified by his spirite we may giue our selues to holines purenes of liuing We haue spoken sufficientlie of regeneration And now we must speake of iustification which maketh the principall stay of vpholding religion 2 He is said to bee iustified before God who is both counted iust by the iudgement of God is accepted for his owne righteousnesse sake What it is to be iustifyed before God For as iniquitie is abhominable before God so also a sinner Therefore where sinne is there is the wrath vengeance of God and hee is iustified which standeth before God by the name of a iust person Hee is iustified by works in whose life is found such purenes and holinesse By workes as deserueth the testimony of righteousnes before the throne of God He is iustified by faith who being excluded from the righteousnesse of workes By faith doth lay holde vpon the righteousnes of Christ by faith wherewith being clothed he appeareth before God as iust What iustification is So that we interprete iustification to bee that accepting whereby God receiuing vs into fauour doth take vs for righteous and wee say that the same is placed in our forgiuenes of sinnes and in the imputation of the righteousnes of Christ* Luk. 7.21 16 15. Gal. 3.4 Rom. 5.23 Rom. 6.26 Act. 13.38 3 Also to iustifie in the scripture doth signifie nothing els but to absolue frō giltines him which was accused as if his innocencie were approued 4 And if we omit to contend about the worde if we looke into the thing it self there shall no doubt remaine For Paul by the word Accepting meaneth iustification* Acceptinge Eph. 1.5 Rom. 3.24 We are appointed vnto adoption by Christ according to the good pleasure of God to the praise of his glorious grace whereby hee hath accounted vs acceptable or in fauour 5 Obiect Christ is one with vs we again are one with him Wherefore as righteousnes is essentiallie in Christ so is it in vs and yet not imputed or free but essentiall An. Wee vse with Christ the secret power of his spirite How we are vnited in Christ not that the essence of Christ is powred out into our essence Obiect Not onlie Christ but also the father and the holy Ghost do dwell in vs therefore we are substantiallie in God An. We must consider the maner of dwelling What is meant by dwellinge namelie that the Father and the Spirite are in Christe and like as the fulnesse of the Godhead dwelleth in him so in him wee possesse God wholie 6 Quest Doth God leaue those whom he iustifieth such as they were by nature without changing them from their vices An. Righteousnes iustificatiō cannot be separated Righteousnes and iustification ar not seperate Therefore whōsoeuer God receiueth into fauour he doth also indow thē with the spirit of adoption by whose power hee reformeth and fashioneth them according to his owne image that they may liue godlily and holily Obiect Faith doth not iustifie of it selfe but in asmuch as it receiueth Christ An. I graunt For God doeth properlie iustifie by Christ 1 Cor. 1.3 A similitude who is giuen vs to be our righteousnes and sanctification* But we compare faith to a vessell because vnlesse being emptie we come with the wide open mouth of the soule to craue the grace of Christ we are not capable of Christ Obiect Faith is Christ An. As the pot is the
treasure A similitude Faith an instrument For faith is the onelye instrument to receaue righteousnesse in Christ who is the materiall cause authour and minister 8 Obiect By the ministerie of the external word the internall is receiued Therefore Christe being God and man is made vnto vs righteousnesse in respect of his Godhead not of his manhood An. He is made vnto vs righteousnesse as he is man the mediatour and that which was from euerlasting cannot conueniently be saied to be made to vs. Ios 51.10 Obiect The Lorde shall bee our righteousnesse* An. Hee speaketh of Christ who being God reuealed in the flesh is made our righteousnes 9 Obiect This worke of iustifiying doth by his excellencie exceed the nature of man and therefore it cannot but bee ascribed to the diuine nature An. I graunt Obiect Therefore the diuine nature alone doth iustifie vs. An. It doth not follow for although Christ could neither by his blood purge our soules nor appease the father by his sacrifice Christ doth iustifie as he is man nor deliuer vs from giltinesse vnlesse he had been verie God yet it is certaine that he did all these thinges according to his humane nature For wee are iustified by the obedience of Christ* Rom. 5.19 and he did no otherwise obey but as he tooke vpon him the nature of a seruant therefore we haue righteousnesse giuen vs in his flesh 2 Pet. 1.4 10 Obiect By Christ saith Peter we haue precious and most great promises giuen vs that wee shoulde bee made partakers of the nature of God An. Iohn expoundeth that of the last cōming of Christ 1 Ioh. 3.2 that we should then see God as he is because we shall be like to him 11 Obiect It is an absurd thing to say that the word Iustifie is a lawe tearme To Iustifie is a lawe terme so that it is all one as to absolue seeing that wee must bee righteous in deede An. God doth iustifie both by acquitting or absoluing and also by pardoning wherupon Paul saith 2 Cor. 5.21 God was in Christ reconciled the world to himselfe in not imputing sinnes to men * Psal 32.1 Rom. 4.7 Also Dauid describeth righteousnes without workes thus they are blessed whose iniquities are forgiuen Obiect It is contrarie to God and his nature to iustifie those which doe in deede continue wicked An. The grace of iustification is not separate frō regeneration though they be distinct thinges And God doth so beginne regeneration in the elect in whō there remaine alwaies some remnants of sin doth so proceede during the whole course of their life that they are alwaies subiect to the iudgemēt of death before his iudgement seat Rom. 8.33 But he iustifieth* them not in part but freelie that they may appeare in heauen as clothed with the puritie of Christ 12 Obiect Christ is made to vs wisdome which agreeth onlie to the eternall word 1 Cor. 1.30 Therefore neither is Christ as he is man righteousnesse An. The onelie begotten sonne of God was alwaies indeed his eternall wisedome but that which hee had of the father hath hee reuealed vnto vs namely the treasures of wisedome and knowledge* Coll. 2.3 and so the saying of Paul is not referred vnto the essence of the sonne of God but vnto our vse and it is well applied to the humane nature of Christ Obiect They which place saluation in the death of Christ alone make two Gods in denying that we are righteous by the righteousnesse of God An. That which wee haue in Christ doeth come from the grace and fauour of God also that righteousnes which Christ geueth vs is the righteousnes of God Our righteousnes and lyfe is onlye in the death and resurrection of Christ Wee graunt but we hold stedfastly that wee haue righteousnes and life only in the death and resurrection of Christ Obiect That is properly called righteousnes wherby we are moued to do good But God worketh in vs both to will to do* Phil. 2.13 Therefore we haue righteousnes no where els An. God indeed reformeth vs by his spirite vnto holines of life and righteousnes but immediately by his sonne with whom he hath left all the fulnesse of the holie Ghoste that by his aboundance he might supplie the need of his members Ob. Christ himself was iust by the righteousnes of God because vnlesse the will of the father had moued him he himself would not haue satisfied the office committed vnto him Rom. 3.21 5.9 Papists An. Paul saith that Christ hath giuen vs saluation * to shew his owne righteousnes 13 Ob. Righteousnes is cōpoūded of faith works An. These two do so differ that if the one stand the other must needs be ouerthrown Paul counteth all but doung Ph. 3.8 Faith and workes that hee may win Christ * that he may find in him not hauing his owne righteousnes which is of the law but that which is by the faith of Iesus Christ righteousnes which is of God through faith 14 Ob. Paul speaketh of the works which men do before they be regenerate such as were the Iewes But there is a far other respect to be had of spiritual works Spirituall workes For they be fruites of regeneration An. In the cōparison of the righteousnes of the law the righteousnes of the gospell which he maketh* Gal. 3.11.12 Rom. 10.5.9 hee excludeth all maner works with what title soeuer they be adorned For hee teacheth that the righteousnes of the law is The righteousnes of the law that he obtaine saluation which shall perfourme that which the lawe commanudeth The righteousnes of faith and that this is the righteousnes of faith if we beleeue that Christ died and rose again 15 Obiect Faith is a certainetie of the conscience in looking for at Gods hands a rewarde for deserts Also the grace of God is not the imputation of free righteousnes but the holy ghost to the studie of holinesse 16 An. When the scripture speaketh of the righteousnes of faith it leadeth vs to a farre other thing to wit that being turned away frō the beholding of our workes wee may looke onely vnto the mercie of God and the perfection of Christ 17 Furthermore we must diligentlie note The relatiō betweene faith the Gospell that there is some relation between faith the Gospel because faith is said therfore to iustify because it receiueth the saluation imbraceth righteousnes offered in the gospel and wheras it is said to be offred by the gospel therby is excluded all cōsideration of works which Paul sheweth most plainly in 2. places Rom 12.5 Gal. 3.18 Obiect Then the righteousnes which we haue by our owne industrie and will is reiected An. The law profiteth nothing by commanding because there is none that can fulfill it* Rom. 8.2 18 And it is manifest that no man is iustified by the law because the
pray he doth by the verie same commaundement reproue vs of wicked stubbornnesse Psal 50.15 Mat. 7.7 The promise vnlesse wee obey* Vnto prayer there is ioyned also a promise that hee will be fauorable and intreated least being disobedient conuict of vnbeleefe wee mistrust God when hee calleth 14 And it is a wonder that we are either coldly or almost no way moued with the sweetnesse of his promises so that a great part had rather wander in bie wayes and hauing left the fountaine of liuing waters digge to themselues drie cesternes then imbrace the liberalitie of God offered vnto them freelie The name of the Lorde is a strong tower the iust man shall flie to it and be saued* A similitude Pro. 18.10 Ioel 2.32 Therefore let the faithfull beeing perswaded of the fatherlie loue of God alwaies commit themselues to his faithfull keeping neither let them doubt to craue the helpe which he promiseth yet doth not a carelesse securitie lift them vp but they clime vp by degrees of his promises yet so that they remaine humble in their owne abasement 15 Obiect God graunted the praiers of Ioatham and Sampson Iud. 9.20 * Iud. 16. â—8 which notwithstanding proceeded not from a quiet minde An. A continuall law of God is not abolished by particular examples Againe a fewe men had sometimes speciall motions whereby it came to passe that they differed from the common sort Furthermore those praiers which God heareth doe not alwaies please him but so farre as pertaineth to example Those prayers which God heareth doe not alwayes please him that the godlie may praie with more affiance and feruentnes So God being moued with the feigned repentance of Achab taught how easie he is to be intreated of his elect 16 This is also worth the noting that those thinges which we haue spoken of the foure rules of praying aright are not so strictly required that God refuseth those praiers wherein he can not finde either perfect faith or repentance togeather with feruentnesse of zeale and well ordered petitions For wee see with what vehemencie of sorrowe Dauid was carryed away when hee saide* Psal 39.14 Cease from mee vntill I goe hence and bee not Therefore the endeuours of the faithfull doe please GOD howsoeuer they bee not free from all lettes and their praiers are allowed so they please forwarde thyther whyther they come not streight 17 And forasmuch as there is no man worthie to represent himselfe before God the heauenly father himselfe to the end he might exempt vs from shame and feare The mediatour gaue vs his sonne to be our mediatour by whose guiding we may safely draw neere* trusting to such a mediator 1 Tim. 3.8 1 Ioh. 2.1 Ioh. 14.13 16.26 that nothing which we aske in his name shall bee denied vs as the father can denie him nothing* They erre which follow anie other way Because all the promises of God are in Christ Yea and Amen * 2 Cor. 1.20 18 And we must diligentlie consider the circumstance of the time when Christ commaundeth his Disciples to flie to his intercession after that hee is ascended into heauen In that houre saith he ye shal aske in my name* Ioh 16.26 It is certaine that from the beginning none were heard which did pray saue only for the mediatours sake For this cause the Lorde appointed in the lawe that the Priest alone shoulde enter into the sanctuarie and carrie vpon his shoulders the names of the Tribes of Israel to this ende auailed the sacrifice The glorie of the mediatour did more plainlie appeare by the ascention of Christ that the praiers might be established Being holpen by these rudiments they embraced the Mediatour whose glorie notwithstanding did more clearelie shine by his ascention 19 Furthermore forasmuch as hee is the onely way to God there is nothing left for those which turne aside in the throne of God besides anger iudgement and terror Obiect The saints haue their intercessions left them whereby they doe mutuallie commende the safetie one of another* 2 Tim. 2.1 An. They bee such as depend vpon that only so far of is it that they anie whit diminish it The intercession of the saincts 20 Ob. Christ is the mediatour of redemption and the faithfull of intercession An. As if Christ hauing performed the mediatorship which lasteth only for a time hath turned ouer the eternall mediatorship which neuer shall haue end vnto his seruants 1 Ioh. 2.1 Rom. 8.31 1 Tit. 2.5 The scripture saith otherwise if anie man sin we haue an aduocate with the father Iesus Christ* 21 As touching the Saints who being dead in the flesh doe liue in Christ The intercessioÌ„ of the dead if we attribute anie prayer to them let vs not dreame that they haue any other way to intreat God but Christ Therefore the scripture calleth vs backe vnto Christ alone who is the onely way to the father* Iob 14 6. Hee is our mouth by which we speake to the father our eie wherewith we see the father our right hand whereby we offer our selues to the father 22 But follie is gone so farre that we haue heere the nature of superstition expressed which after it hath once gotten the head maketh no end of wantonnesse For vnto the intercession of Saints was added the particular procuration of euerie one according to the diuersitie of businesse sometimes one sometimes another was called vpon to be aduocate then euerie man had his seuerall Saint Safegarding Gods to whose tuition they committed themselues as to the tuition of safegarding Gods 23 Obiect The praiers of the faithfull are carried by the handes of Angelles into the sight of God An. The Angels are appointed to take charge of our safetie* not dead men Heb. 1.14 Psal 91 11. 34.8 Obiect If Moses and Samuel shall stande before me my soule is not toward this people * Ier. 25.1 therefore the dead make intercession for vs. An. But seeing it appeareth thereby that they praied not for the people it is then concluded that the dead doe not pray at all But the Lord doth only pronounce that he will not spare the wickednesse of the people although they had some Moses or Samuell at whose praiers and intercession he became so mercifull 24 Quest Shall we then take from them al praier and desire of godlinesse who during their whole life did breath out nothing but godlines and loue An. They long for with an vnmoueable will the kingdome of God which consisteth no lesse in the destruction of the wicked then in the saluation of the godlie Obiect Those men which liue vpon earth do one commend another to God by their praiers An. This duetie serueth to nourishe loue among them Why those which are aliue pray one for another when as they doe as it were deuide their necessities among themselues and mutuallie take vpon them the same And this they doe according