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
new Ierusalem That great Citie The holy Ierusalem So againe it is called The Citie of the liuing God The heauenly Ierusalem It is compared to a Citie in two respects that is to say Defence and Priuiledge We know that Cities are places of refuge to defend the inhabitants from the force of enemies So is the Church to the true members of it the onely place of eternall safetie Therefore it is that the faithfull in their triumphant Song doe to the praise of God sing in this manner Wee haue a strong Citie saluation will God appoint for walls and bulwarkes And the Prophet Ioel foretelling the state of the Christian Church saith In mount Sion and in Ierusalem shall be deliuerance So that in this heauenly Citie entred into heere vpon earth is our onely securitie of saluation without it there can be no safetie at all Heereupon Saint Augustine alluding to those words of the Psalme Praise the Lord O Ierusalem praise thy God O Sion for he hath made fast the barres of thy gates When saith he the barres of the gates are fast as none can come in so none can goe out intimating thereby that they that belong not to this Citie of God the Church but remaine without cannot haue the benefit of Defence but lye open to eternall ruine whereas on the contrary they that are so in it that they are also of it can neuer be surprized by any enemy but may sing comfortably with Dauid Blessed be the Lord for he hath shewed me his marueilous kindnesse in a strong or fenced Citie Againe Cities or Common-wealths haue their priuiledges immunities and freedomes wherein the Citizens and Freemen onely are interessed To this purpose that Father citeth the definition of Scipio in Tullie de Rep. Respublica est res populi That is The weale-publike is the peoples wealth Or thus The common-wealth is the wealth or wellfare of the Commons It is so with the Church Therefore of this immunitie and freedome the Apostle speaking of the Catholicke Church saith Ierusalem which is aboue is free and telling the Ephesians that before their conuersion they were without Christ and were aliens from the common-wealth of Israel and were strangers from the couenant of Promise and had no hope and were without God in the world he saith But now in Christ Iesus yee which were farre off are made neere by the Blood of Christ and afterwards addeth these words Now therefore ye are no more strangers and Forreiners but Citizens with the Saints meaning heereby that they had now being entered into the Church attained vnto the immunity and freedome of the Citie of God But wherein consisteth this freedome Among other priuiledges it doth mainely and principally consist in freedome from sinne and condemnation for sinne Hence it is that S. Paul assureth the faithfull That sinâ—â— shall haue no dominion ouer them and that being freed from sinne they haue their frâ—â—ie in holinesse and the end euerlasting life Againe that there is no condemnation to them that are in Christ Iesus By this it is euident that the priuiledge of eternall life and happinesse is the peculiar right of the Citie of God the Church It is also likened vnto a Mother So saith the Apostle That Ierusalem which is aboue is the mother of vs all This semblance standeth in two things First the Church as a Mother doth conceiue and bring foorth children to God by the immortall seede of the Word of God in the Ministery of the Church whereunto S. Paul alluding saith to the Galatians My little children of whom I trauell in birth againe vntill Christ bee formed in you Secondly the Church as a Mother doth after her children are borne and brought foorth feed and nourish them with the sincere milke of the Word of God out of her two brests the sacred Scriptures of the Old and New Testament and as they grow in strength giueth them not onely milke but also strong meate As therefore no man can liue the life of nature but hee must haue a mother by whom hee must bee conceiued and brought foorth into the world and must withall haue conuenient nourishment for preseruation of life So no man can liue the life of grace heere and the life of glory for euer vnlesse he be borne of his Mother the Church and nourished in it to euerlasting life To this purpose is that noted saying of an ancient Father Hee shall neuer haue God for his Father that hath not the Church for his Mother The Church is againe compared to a Vine as wee may see by the complaint of the faithful vnto God in the Psalme Thou hast brought a Vine out of Egypâ— c. why hast thou then broke downe her hedges And by Gods complaint concerning his Church O Inhabitants of Ierusalem and men of Iudah iudge I pray you betweene me and my Vineyard When I looked that it should bring foorth grapes it brought foorth wilde grapes Our Sauiour Christ vnder the Parable of the Vine describeth the Church likening himselfe to the body or stocke and the members of his Church to the branches I am saith he the Vine ye are the branches It is inferred vpon the words going before noting the due proportion betweene the Vine and the Church As the branch saith Christ cannot beare fruit of it selfe except it abide in the Vine no more can ye except ye abide in me This he further amplifieth in these words He that abideth in me and I in him the same bringeth foorth much fruit for without mee ye can doe nothing If a man abide not in me he is cast foorth as a branch and is withered and men gather them and cast them into the fire and they are burned All this importeth thus much That vnlesse we be ingrafted into Christ the true Vine and so become liuely branches in the body of the Church wee can haue no hope of life and saluation For saith S. Augustine out of this body the holy Ghost quickneth no man This Doctrine of saluation in the Church onely is not onely thus illustrious by the bright-shining light of so many Diuine Similitudes and Parables but is also warranted by euident and inuincible reason grounded vpon the Word of God 1. It is a Principle vndenyable That there is onely one sauing truth And therefore the Apostle saith that all men whom God will haue saued he will haue to come to the knowledge of the Truth Now this truth is no where to be found but in the Church of God Hence it is that the godly are termed The righteous nation that keepâ—th the truth And S. Paul stileth the Church The pillar and ground of truth And for this cause the Spirit whereby the Church is guided is called The Spirit of truth and it was promised by our Lord Christ
and perfect mans saluation are the written Word of God called the Scriptures the ministerie of preaching the Word the two Sacraments of the new Testament and prayer That these are meanes see first for the Word written what Saint Paul saith to the Romanes Whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope To this purpose is that commendation of Timothy propounded for the imitation of all the faithfull that from a childe he had known the holy Scriptures which are able to make him wise vnto saluation Therefore our Sauiour aduiseth to search the Scriptures for in them saith he ye thinke to haue eternall life and they are they which testifie of me Touching the Ministery of Preaching it is called by the Apostle The power of God vnto saluation to euery one that beleeueth The Sacraments they are the seales of the righteousnesse of faith and so consequently of saluation Prayer is that to which the promise is made Whosoeuer shall call vpon the name of the Lord shall be saued That these are the prerogatiues of the Church it is out of question For to them are committed the Oracles of God and he sheweth his Word vnto Iacob saith the Psalme his statutes his iudgmeÌ„ts vnto Israel He hath not dealt so with any nation As for the Ministery of preaching God hath committed it to the Apostles and the succeeding Pastors of the Church God saith the Apostle hath giuen vnto vs the ministerie of reconciliation and hath committed vnto vs the Word of reconciliation Again That he hath set or ordained them in the Church and not elsewhere and that for the gathering together and edifying of the Saints to continue to the end of the world That the Sacraments are the Churches proper right is manifest For to whom doe the Seales belong but onely to them that are within the couenant whereof the Seales are the effectuall signes and pledges And of whom is it said Goe and baptize them but of those which ioyne themselues to the Church by beleeuing Or to whom was it euer spoken but onely to the Church Doe this in remembrance of me eate ye drinke ye all of this c. Touching Prayer they onely can pray that haue true sauing faith for how shall they call vpon him saith the Apostle in whom they beleeue not and none can inuocate God aright that cannot truly and with confidence call God Father which none can doe but they that are led by the Spirit of God which Saint Paul calleth the Spirit of adoption whereby wee cry Abba Father This therefore is the Prerogatiue of the Church by which they are in Scripture as by a proper note distinguished from all others both prophane that pray not at all hypocrites that babble with their lips but their hearts are farre from God and the superstitions that inuocate creatures with confidence to bee heard of them Thus the Apostle describing the Church among other notes setteth it forth by this that they are such as in euery place call vpon the name of Iesus Christ our Lord and againe that call on the Lord out of a pure heart Now then if the inuocation of God and of him alone and that in truth be not an essentiall propertie of the Church and as the Logicians call it proprium quarto modo proper to all and euery member of it to them alone and at all times how can it distinguish them as the Scripture doth from all others Then we see that the meanes of Saluation being only in the Church Saluation it selfe is there onely and not elsewhere to be found 4. To shut vp this Doctrine in a short summe it must be granted of all that none can be saued that haue not Christ for their Mediatour Aduocate for other there is none as there is none other but one God So saith the Apostle There is one God and one Mediator betweene God and man the man Christ Iesus And that he is onely the Mediatour of the Church we may take it at his owne word I pray for them I pray not for the world but for them which thou hast giuen mee for they are thine And S. Paul speaking of himselfe and the rest of the faithfull saith that Christ is at the right hand of God and maketh intercession for vs. Thus by a cloud of witnesses is this diuine truth confirmed That out of the Church there is no saluation 1. Grosse therefore and absurd is that Libertiâ—e opinion That any may be saued in any Religion leading an outward ciuill life the Turke in his Mahometisme the Iew in his Iudaisme the Heathen in his Paganism They may as well say that in the Deluge a man might haue beene preserued out of the Arke vpon some tree or house top or that a limme separated from the body or a branch cut off from the Vine can liue 2. This also discouereth the fearefull and damnable estate of those who neuer regarding Church or Religion content themselues as meere naturals and worldlings to inioy the world These Esauites had rather with their father Esau please their palate with a little meate then inioy the heauenly blessing They gaze vpon the Arke with the old world they wonder to see such pacing vnto it nay as S. Augustine speaketh They murmure and eate their galls to see the people flocke vnto the Church to those pure solemnities of Christ where both sexes are so honestly distinguished by their seuerall places where they may learne how well to lead their temporall liues heere that they may become worthy of the eternall hereafter These profane ones haue their eyes so blinded by the god of the world that they cannot see any other heauen but the world 3. A caueat is here giuen to all Schismaticall spirits who for exterâ—all things as matters of order and ceremony meerly adiaphorous or indifferent separate themselues from the society of the Church like some foolish and furious Nauigator who in his voyage vpon euery occasion of discontent casts himselfe ouer boord presuming to bee safe enough out of the ship Let such know that though God in his mercy may saue the simply-seduced as being of his inuisible Catholike Church yet the roade way is to bee ioyned with some visible orthodox congregation 4. This cals all men with a most forcible inuitement euen as euer they desire to be saued to enter timely into this straight gate that leadeth vnto life Many of the Egyptians and other strangers when they saw the great workes God did for his Church and in what safe and happie condition the people of God were in ouer they were they left their owne countrey alliance and friends and ioyned themselues to the Iewes Thus should we doe forsake all and follow Christ leaue all societies for the communion
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
must of necessity be vnited or else there was no saluation for them If a man in this case of conscience being troubled in minde should demand of a Iesuite or Seminary What he should doe to attaine euerlasting life his answere would readily be this You must be reconciled to the Church of Rome But if S. Paul were asked the same question as sometime hee was by the Iaylour what would be his answere Surely none other but this What must thou doe to bee saued Beleeue on the Lord Iesus Christ and thou shalt bee saued and thy house When so many soules with pricked and perplexed hearts cried out to the Apostles Men and brethren what shall we doe Did S. Peter salue their sore consciences with the Balme of reconciliation to Rome No no Rome had then no Christian being but he vniteth them to the Church of the faithfull by calling them to repentance and faith and to enter into the Church by Baptisme Repent saith he and be baptized euery one of you in the name of Iesus Christ c. The visible Church then whereunto whosoeuer will be saued must be reconciled is the Congregation of the faithfull of what nation or Countrey or condition soeuer they bee For saith the Apostle there is neither Iew nor Greeke there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Wherefore our blessed Lord hath left vs in this case a sure rule and stay whereupon the Christian soule may safely rest and it is this Where two or three saith he are gathered together in my name there am I in the midst of them Absurdly therefore haue the Romish faction coyned a new definition of the Visible Church wherein they make the most formall and essentiall part to be this namely to be vnder the regiment of one head and gouernour of the Vniuersall Church the Vicar of Christ on earth and S. Peters Successor to wit the Bishop of Rome so that without adherence vnto and dependance vpon this head they admit no man to saluation The grosenesse of this conceit may appeare by these euidences 1. Thus to define the Church in this manner as they do is most illogicall and vnreasonable for a true and perfect definition requireth that it be constituted solely of causes materially and formally essentiall vnto the thing defined so that the one can neuer exist without the other But it is farre otherwise with the true visible Church for that both was and might be defined and thousands of soules vnited vnto it and saued in it before euer the Church of Rome had any being in the world as hath beene shewed before in part How many famous Churches were planted by the Apostles that neuer cast the glance of an eye towards Rome as Corinth Galatia Ephesus and the rest of the seuen Churches of Asia How many thousand soules conuerted that neuer heard of any such vniuersall head or so much as the name of Rome And indeede what should let but that they may be saued without any such respect which haue the graces of faith and repentance and are entred by Baptisme to to which the promise is made in the generall commission Goe ye saith our Lord into all the world and preach the Gospell to euery creature He that beleeueth and is baptized shal be saued Againe if there were such necessity to bee vnited to the Sea of Rome vpon paine of damnation how came it to passe that S. Cyprian as our Aduersaries themselues confesse in a Councell of fourescore and seuen Bishops opposed himself against the Pope and being cut off from communion with that great Head yet died a blessed Saint and was honoured with the crowne of Martyrdome dying out of that communion and as Bellarmine saith neuer found to make any retractation Or if to adhere to this one vniuersall Head bee a matter of so great consequence as they make it that the saluation of all men depend vpon it is it credible that it should be so vnknowne to Gregorie the Great that he himselfe being Bishop of Rome aboue fiue hundred yeres after Christ should renounce it with so many titles of disgrace in one Epistle He cals it a name of Nouelty an impious name a title of singularity and that he which taketh it vpon him is the forerunner of Antichrist with many more disgracefull termes giuen to that proud and pompous title elsewhere Besides how can that be a perpetuall and essentiall part of the Churches definition which was not knowne in the Christian world so many hundred yeeres after Christ but as their owne learned Historians confesse was obtained of Phocas the Emperour by Boniface the third who was the second Pope that succeeded after S. Gregorie Boniface the third saith Platina obtained of Phocas the Emperour with much importunity That the seat of S. Peter should be stiled and taken of all for the head of all Churches Where then was this head before S. Gregorie himselfe will satisfie vs. None saith he of my predecessours the Bishops of Rome did euer assume or challenge to himselfe the name of Vniuersall Bishop We see then how vnreasonable it is that dependance vpon the Sea of Rome should be essentiall to the definition of the Visible Church and of necessity to Saluation as they would make their blindfold followers beleeue 2. Againe it is manifest That as S. Augustine speaketh in those things that are apertly and plainely set downe in Scripture we may finde whatsoeuer doth concerne faith and good life Now let vs search the whole Booke of God from the first of Genesis to the last of the Apocalypse and wee shall not finde so much as one word either of prophecie precept promise or president to countenance any such necessary adherence to Rome How then can this be so mayne a point of faith as the Romanists would haue it that hath not so much as one expresse Scripture to ground it selfe vpon 3. And is it indeede so waighty a point of Christian beleeâ—e In what Creed I pray you may we finde it I am sure it is not in the Apostles Creed vnlesse they finde it in some thirteenth new-coyned Article of their owne There is onely the Holy Catholike Church the communion of Saints which for the visible and Militant part of it is all one in effect with our definition viz. That the visible Church is a congregation of faithfull men Saints by calling as Saint Paul speaketh In the Nicene Creed there is onely added by way of explication the word Apostolicke I beleeue one Catholicke and Apostolicke Church to shew against the Heretickes of that time that that was the onely true Catholicke and Orthodoxe Church which continued in the Doctrine of the Apostles As for Athanasius in his Creed hee makes Catholicke Religion to consist in the true Catholicke faith and beliefe of those things that are of necessitie to
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
be to finde faith on the earth How the faithfull should be afflicted killed and hated of all Nations That iniquity shall abound and the loue of many shall waxe cold And that the cunning impostures of false teachers pretending the name of Christ and the Church should be such and so specious being seconded also with miracles that if it were possible the very elect should be deceiued Where was the flourishing visibility of the Church when the poison of Arianisme had infected almost the whole world O which time Saint Ierome wriâ—eth Ecclesiae naeâ—eâ— fuiss fere obrutam That the ship of the Church was almost sunke And this some of our Romish aduersaries confesse both for the time of Arian heresie and in the daies of Antichrist Then that we may not be seduced and carryed away with flourishing shewes we must know that the Church though it be alwaies visible yet it is not alwaies alike visible it is not alwaies in pompe and eminent estate he that in the time of Christ should so â—aue looked for the Church would sooner haue ioâ—ned himselfe to the Iewish Synagogue then to the society of Christ and his Apostles Wee must not therefore looke so much to the multitude and outward flourish as seeke for the truth though it be but in a few and those neuer so obscure For it is not of necessity that the Church bee alwaies discerned and acknowledged of the world but it is sufficient for the visibilitie of it that it neuer faileth to bee visibly seene and acknowledged by the professors themselues for this must euer hold in the Church in the middest of all disturbances that Wisedome is iustified of her Children The fourth consideration is That in the visible Church some particular Churches are more pure some more corrupt then others as the Church of Corinth and Galaâ—ia and some of the seuen Asian Churches were more infected with error thâ—n other Churches Vnder this head are to bee obserued diuers remarkable points and very necessary for our present vse 1. That in a corrupt Church sometimes the greatest member and among them the Chiefest for eminencie and authority are most corrupted Thus it was in the idolatrous times among the Iewes All the chiefe of the Priests and people transgressed very much after all the abominations of the Heathen and polluted the House of the Lord. They mocked the Messengers of God and despised his Word and misused his Prophets It was so at the comming of Christ. He câ—me vnto his owne and his owne receiuâ—d him not Nay they reiected him This saith S. Peter is the stone which was set at nought of you builders The master builders were the chiefe destroyers the prime gouernours in the Church the greatest enemies of Christ and Christianity Thus for a time did the Arian faction preuaile against the true Church hauing gotten the Emperiall Throne to countenance them by meanes whereof they did sway all things at their pleasure And thus it hath beene a long time and continueth to this day in the Church of Roman so that wee may well say to them with Leo Ye are armed with the name of the Church and yet ye fight against the Church This may aduise vs that the truth of Religion is not tyed to multitude and greatnesse 2. That whereas many excellent priuiledges and comfortable promises belong to the Church wee must know that the sound and good part onely and not the corrupt is capeable of those benefits I dare not saith Saint Augustine speaking of the prerogatiues of the Church vnderstand this but of iust and holy men Therfore S. Paul doth tye the priuiledges to the true Israel of God the Children of the promise And S. Peter the promises to them that are effectually called By this wee may see both that the chiefest and most eminent yea the greatest number in the Church if they want true sauing grace haue no right to the priuiledges and promises of the Church though they liue in the midst of it And againe the poorest member of the Church that is a true beleeuer shall sustaine no preiudice to hinder his happinesse by being mixed with the wicked But the wheate shall be gathered into the Lords garner the chaffe cast into the fire For saith the Apostle What if somâ— did not beleeue Shall their vnbeliefe make the faith of God without effect 3. That a corrupt Church may keepe and conuay to posterity the Canon of â—â—aired Scripture the forme of knowledge and rule of faith and â—holesome doctrine and Sacraments in a generall manner and yet ouerthrow all by some particular opposite doctrines and superstitioâ—â— practices to the losse of their owne saluation that so hold and practise In the greatest deprauation of Religion by Idolatry in the time of the Iewes it was so The Booke of God though it lay dusting and out of vse yet by the prouidence of God it was kept The Sacraments specially Circumcision was in vse euen in corrupt times and hypocrites much gloried in the outward circumcision as we may see by the reprooâ—es of the Prophets and Apostles The Iewish Synagogue at the comming of our Lord kept these Oracles and that for vs though they thought not so The Iew saith Saint Augustine carrieth the Booke whereby the Christian may beleeue Yea they did teach many things for the matter very sound and therefore sitting in Moses Chaire by teaching Moses doctrine Christ would haue them so farre at least to bee heard But yet for all this marke what the Lord Iesus saith of them Except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharises yee shall in no case enter into the Kingdome of heauen And againe In vaine they worship me teaching for doctrines mens precepts Hereupon it followeth that by reason of these meanes there may be in a corrupt Church some that may preserue faith and true Religion for the substance as did Zachary the Priest and Elizabeth his wife Old Simeon Nathaniel Ioseph and Mary and many more And vpon this ground we of the reformed Churches thinke and iudge charitably of our forefathers that liued in those blinde and darke times of Popery and of such as yet remaine among them or are intangled by them vpon conceite of their common clayme of the onely Catholike Church wee I say iudge charitably of them though they detrude vs all into Hell For thus wee deeme of their state before God That as in the times of Apostacie and falling into Idolatry among the Iewes the Lord had a remnant he reserued to himselfe 7000. which neuer bowed the knee to Baal He had in the Church of-Pergamus euen where Satans throne was those that kept his Name and denied not his Faith and that in the heate of persecution hee had a few names in Sardis which had not defiled their garments So we doubt not but