Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	believe_v	faith_n	tradition_n	5,923	5	9.2715	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13952	A briefe institution of the common places of sacred divinitie Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.; Scholastica, et methodica, locorum communium s. theologiæ institutio. English	Trelcatius, Lucas.; Gawen, John, minister of Gods word.	1610 (1610)	STC 24261; ESTC S103024	183,328	620

to the divine truth and with euery part of it selfe the other is the exquisite Phrase of the holy scripture whereby all things are written with a stile fitly tempered both according to the dignity of the speaker and the nature of the word spoken and lastly according to the condition of them to whome it is spoken From both as also from the consideration of the other causes the perfection of the holy Scripture aryseth both as touching it selfe and oppositely against vnwritten traditions As touching it selfe because the scripture doth most perfectly contayne the whole truth which is communicable the perfection springeth from principle subiect and effect From principle for whereas every principle whether of the thing or of knowledge ought to bee perfect and 〈◊〉 f Apod●cticae demonstratiue or true conclusions are drawn from that which is vnperfect it must needes bee that the Scripture is altogether most perfect as being the first only mediat principle of all doctrine concerning the truth g Deut. 4.2 12. ver vlt. From subiect because it hath partes both Essentiall of which wee haue spoken to witte matter and forme and also Integrall which are the law and the gospell and is all or wholy perfect both absolutely and by relation Absolutely because for substance it contayneth eyther expresly or Anologically all that doctrine concerning fayth and manners which is communicable for whereas of divine matters some are communicable and some incommunicable and of those which are communicable it is not expedient that some be communicated vnto vs in this life and yet expedient that some be wee affirme that divine matters are perfectly contayned in the Scripture because they are both to bee known h 2. Tim. 3.16 profitable to bee knowne by relation because as it hath the perfection of the whole so hath it also the perfection of the partes in the whole that is called a perfection according to Essence this according to quantity yet so that considering the seueral bounds of times every part was sufficient for the proper times thereof and all the partes in the whole are for vs. From the Effect for it maketh a man wise vnto Salvation instructeth him to every good worke and maketh him blessed by beginning in this life and by perfection in the other i Ioh. 2. v vlt. Rom 15.4 Ioh. 3.59 Neyther is it onely perfect of it selfe but also as being opposed to vnwritten traditions all which by the perfection thereof it excludeth k Gal. 1.8 By the Name of Traditions we vnderstand not in a generall signification the doctrine delivered both wayes to wit by speech and writing as very often they are taken in the Scripture and with the Fathers but in a more speciall sense for every doctrine not written by the Prophets and Apostles whether it be tearmed Dogmaticall or Hystoricall or Ceremoniall for the perfect matter of Dogmaticall Traditions which pertayne to Faith and Maners is delivered vnto vs by God in the Scriptures and those tye not vs which are delivered without the Scriptures but the generall matter of those which are Hystoricall concerning the thinges eyther spoken or done by Christ or his Apostles is perfectly contayned in the Scriptures which it behooveth vs to know for our salvation those which are delivered without the Scripture are to bee reckoned for humaine writings Of those which are Ceremoniall the Essentiall part is written downe in the word of God according to their owne kinde but the Accidental part of them which is concerning the circumstances is free and changeable The Finall Cause according to the consideration of the double Obiect is twofold the highest and furthest off is the glory of God in the maintenance of his truth The second and the nearest wherof our speech is in this place is the instruction of his Church vnto salvation The necessary means of this instruction are three the plainenesse of the Scripture Reading and interpretation whereof the one hath respect vnto the Scripture the other vnto vs and th● last both vnto it and vs. The first meane is the Plainenesse for the doctrine of a darke and doubtfu● matter neyther ought to be delivered nor can be learned forasmuch as ever● Instruction whether it bee by the o●der of Nature or Doctrine is begu● from thinges more known but whereas there is one thing better known in respect of it owne Nature and anothe● in respect of vs wee consider the plai●nesse of the Scripture both wayes bo●● in respect of it owne Nature as far forth as it is inspired of God and also in respect of our selues as farre forth as we are inspired of God for the vnderstanding of the same Of the playnenesse thereof in it selfe there are two arguments first the matters delivered in the Scriptures secondly the maner of delivering them for albeit they seeme obscure in respect of their dignity and maiesty yet if you respect the truth of them agreeable with their first patterne l 2. Pet. 1 19. if the ●●w and the Gospell wherein as in ●e partes they are contayned m Deu. 30 11. 2. Cor. 4.3 if the ●ceeding great consent of all matters ●d wordes if lastly you respect the ●ory of God the Principall n Prou. 6.21 Effect of ●em from the vnderstanding of Doc●ne and Salvation which is offered vn●o vs in the holy Scriptures it must ●edes be that it is in it selfe most per●ect o Ioh. 20 31. The Manner or Stile of delivering ●he matters is most applyable both 〈◊〉 the thinges themselues of which ●here is speech made and to those per●ons for the instructing of whome the ●cripture was delivered yeelding an ●xceeding great playnenesse both in words as also in sense and signification In Wordes for the Phrases which are proper doe shine in the pro●riety of Wordes and those which are Figuratiue are perspicuous lights of a holy speech In Sense which of it selfe ●s one onely as being that which the ●ntention of the Speaker and the Nature of the thing signified doe import for the Schoole-men say well the p Theologiam Symbolicam non esse Argumentativā Figuratiue Divinity is not fitte for reasoning or disputation yet it may diue●sly be applyed to the vse of the Hearers q Per Anagogas Allegorias Tropologias by Mysticall Allegoricall and M●ralyzing Interpretations that one onely literall and Grammaticall sense 〈◊〉 the holy Scripture neverthelesse remayning whole and entire Of the Playnenesse of the Scripture in respect of our selues there a●● also two reasons the one of absolu● necessity because indeed the Scripture is the onely meanes and Instrument o● Faith for whereas knowledge Asse●● and full assurance are the first beginnings and degrees of Faith these thre● can by no meanes stand without the evident playnenes of the Scripture the other is r Exothesi from a supposition of God Promises concerning the writing of h● Law in our hearts and the spreading abroad or clearenesse of the Doctrine

workes whereas these are two divers propositions to bee without workes and to iustifie without workes The third Argument is taken from the removal of the Causes whereas Faith alone Iustifieth which causes are of Bellarmine referred to three heades cap. 16. The first is the authority of the word whervnto the Adversary answereth That it is no where taught in the scripture That wee are iustified by faith onely Answ Though the Particle alone be not expressed in the Scripture yet the signification of that word is expressed by Synonimall formes of speaking which are these 1. Without Workes 2. Of Grace freely by Grace 3. The exclusiue Particles which are two particulars Galat 2.16 but by Faith Luc. 8.30 By beleeving onely by which formes of speaking as all works aswell Ceremoniall as Moral are excluded so faith alone is included as the only Instrument of Iustification The second head is the will of God who will haue vs iustified with the alone condition of faith The Adversary answereth that it contradicteth the Scripture which layeth downe also the condition of Repentance Answere 1. Repentance is the condition of faith and of the person justified but not properly of Iustification 2. It is one thing to treate of the condition of Iustification but another thing of the cause and Instrument therof for a condition noteth a consequent or effect but a cause the Antecedent or Efficient 3. Neyther is our Iustification with the condition of Faith as Faith is a habite in vs but as it apprehendeth Christ out of vs. The third is the nature of faith which alone hath that property that it apprehendeth Iustification The Adversary answereth that Faith doth not properly apprehend Answ There is a double apprehensiō the one of knowledge in the vnderstanding the other of trust in the Will both these Faith includeth which in respect of the vnderstanding and the will apprehendeth Christ but the nature of the Sacramentes is otherwise which were instituted not that they might iustifie but that they might confirme the party iustified in the feeling of his Iustification The fourth Argument is from the maner of Iustifying for we affirme that faith Iustifieth not by the maner of cause worthinesse or merite but by relation onely which Bellarmine denyeth and proveth by three arguments that faith iustifieth by the manner of merite and cause cap. 13. The first is taken from testimonies which teach that faith is the cause of iustification Rom. 3. Rom. 5. Ephes 1. Answer First for Faith is one thing and by Faith is another thing The one is of the cause the other of the Instrument Secondly neyther is the maner of works the same with that of faith in opposition because workes haue the nature of righteousnesse inherent in vs but faith the nature of righteousnesse imputed vnto vs. Thirdly nor doe the places which are alleadged note the cause of Iustification but eyther the Instrument thereof or the quality and state of a man iustified The second is taken from those testimonies which testifie that faith is the beginning of righteousnesse and hereby the formall cause of Iustification Rom. 4. First there is a two-fold imputation as in that very place the Apostle noteth the one of debt the other of grace and the Apostle trea●eth of this and not of that Secondly ●●th Faith is the instrumēt it is no strange ●hing if as it is vsually the manner of ●nstruments the name and the office of the thing whereof it is but the Instrument bee attributed vnto it 1. Cor. 3. First A foundation is vsually considered two wayes properly or by a Metalepsis properly Christ is so but by a Metalepsis Faith which hath respect to Christ For distinctions sake the one may bee called i Primum ad primū the first the other to the first Secondly a foundation is eyther vnderstoode to bee as a part of a building or a ground of a building Christ and Faith are sayd to be the foundation of the Church not properly as they are a part thereof but as they are the Ground and Base of the same Act. 15. First the hearts are justified by faith not as the cause but as the Instrument not by effecting but by affecting or applying Secondly the place it selfe doth manifestly distinguish Faith which is onely the inner instrumētal cause from the cause properly Efficient to witte the Father in the Sonne by the holy Ghost The third is taken from those Testimonies which teach that Remission of sinnes is obtayned by Faith Luke 7. Ans First men are sayde to bee saved both properly of God our onely Saviour and figuratiuely by the meanes which it hath pleased God to vse eyther inward as faith or outward as the voyce of the Gospell and the signes thereof Secondly the efficacy of faith wholy dependeth vpon the object which it apprehendeth and it is sayde to saue for that it is the effectuall and necessary Instrument of Salvation like as the Gospell is called the power to every one that beleeveth vnto salvation Rom. 4. Ans First The Particle wherefore noteth not the cause of the Consequent but of the Consequence Secondly it is there shewed not what the habite of faith deserveth sith faith and merites are opposites but what is the vse and effect of true naturall faith Rom. 10. Answ First the Apostle doth neyther make preaching the cause of faith nor faith the cause of invocation and salvation but teacheth that as that is the Instrument of the one so this is of the other Secōdly the degrees of Salvation are reckoned vppe by the Apostle which are badly confounded with the causes thereof Thirdly those things which Faith obtayneth by Invocation it obtayneth as an Instrument and not as a Cause because all the power of Faith consisteth in Relation Heb. 11. Ans First men please God by faith not for faith Secondly whatsoever examples are cited they note not the merite of Faith but the vse and effect thereof The Fift Argument is fee from two principles the first whereof is the Formal Cause of Iustification which the Adversary affirmeth to bee righteousnesse inherent in vs The second is the merite and necessity of good workes Of the former wee shall treate in the explication of the Formall Cause of the latter in the place concerning good workes DISTINCTIONS IN DEfence of the Materiall Cause I. THere is one Iustice Create and another Increate the one is of God of Christ as hee is God the other of the Creature and of Christ as hee is a creature II. THe Create righteousnesse is eyther of the Person or of the cause by that some person is judged just by this a righteousnesse of the Cause of some controversie is vnderstoode the righteousnesse of the Person to speake properly is in Christ III. OF the person there is one inherent another Imputatiue that was in Christ this is in vs by the worke of the Spirite for Christ IIII. INherent righteousnesse is eyther originall or habituall or else

o● the Gospell ſ Esai 59.21 Ier. 31.31 of which promise there would be no accomplishment vnlesse the holy Scriptures which exhibite ●●to vs the summe of the Law and that ●●ctrine were evidently playne in all ●●nges which are necessary vnto sal●●tion but as there are degrees and ●●pediments from the flesh of the fee●●●g of this faith and promise so are ●ere of this playnenesse in the regene●te whence it is that neyther all ●ings are cleare perspicuous to each ●●rson alike nor each thing to all per●●ns equally yet to all and singular per●●ns sufficiently vnto saluation accor●ing to the measure of Fayth and di●●ne illumination The second meane of Instruction is ●●e Reading of the holy Scripture ●hich is necessary to all and singular ●odly men First for the precept se●ondly for our salvation thirdly for ●e edification of others the conside●ation of the precept is declared in the ●criptures two wayes expressiuely t Ioh. 1.39 A●alogically and by consequence be●ause in the Scripture God speaketh vnto all therefore by the same ●ight the doctrine of the Scripture is common vnto all also the end of th● Scripture is to be the power vnto salvation to every one that beleeveth with many other arguments which from the force of Consequēce may be drawn but whreas the point of our Salvation i● perfectly expressed in the scripture the cōmon Edification of others commendeth vnto vs the reading of the scripture as the study diligence duty of attayning the same for sith we are bound to instruct others as in life so also in doctrine wee needes must learne those thinges in which we haue a rule both in life and doctrine written down most perfectly The third meane is Interpretation whether it bee of publicke or private authority the first beginning whereof is the holy Spirite the manner is the truth the rule is the Scripture the vse is Charity now the meanes which are Principall are a continuall collation of the holy Scripture with Scripture the consideration of the Essentiall pointes of a place that is both of the intention of the Speaker and of the nature of the Word spoken The Analogy of Fayth that all thinges bee expounded according to the truth of the Principles 〈…〉 in Divinity but those which are secondary are these the practise of the Church the decrees of the founder Councels and the expositions of the Fathers to all which so farre place is to be given as they consent with the Scripture and Analogy of Fayth OF THE WORD OF GOD The Part Confuting COncerning the truth of the Scripture we haue already spoken in an explication of the Definition by causes a Analytica by way of resolution now for the truth thereof wee will briefly speake against the obiections by an Appendix or Addition of generall solutions and distinctions following the order and methode of the Causes already declared DISTINCTIONS FOR THE Authority of the Scripture against COSTERVS Ench. Lib. 2. Cap. 2. I. There is a double consideration of the Church and the Scripture the one common in respect of the Author the other singular in respect of the Authority which the Author hath put into them God is the Author of both whether mediately or immediately but the Authority from God is diverse that of the Scripture is principall and formall but the other of the Church is secondary and ministeriall II. THe Scripture is two wayes considered eyther according to the substance of the Word principally or according to the manner of Writing Secondarily in that the Scripture is more ancient then the Church as by which the Church was begotten or generated III. SOme thinges are required for the confirmation of a thing absolutely and of it selfe and some by accident and for another thing if the Scripture neede any confirmation of the Church it needeth the same by accident not of it selfe and therefore the confirmation of the Church belongeth not to the Cause Efficient but Ministeriall IIII. IN causes coordinate those which are inferior and latter cannot obtaine the force and faculty of others which are the former Now every Authority of the Church is subordinate yet the vse of both is very great of the Scripture as the meane principal to beleeue of the Church as the meane outward and ministeriall V THere is one corruption of wordes and certaine particular places through the blemish where of the principall parts cannot bee corrupted and there is an other corruption of the essentiall partes of the Scripture the former if any hath happened vnto the Scripture for the latter we vtterly deny is not the corruption of the Scripture but was caused eyther by the naughtinesse of some other or through the infirmity of the church or through the particular ignorance of them that were of the houshold The places of Scripture which COSTERVS wresteth are these Iohn 14.16 I answere that is badly transferred to the church generally which is spoken of the Apostles particularly for the testimony of these is immediate blamelesse and extraordinary but of it mediate weake and ordinary Luke 10.16 I answere that which was spoken concerning the office of the Church in respect of Ecclesiastical censure and discipline is not to be restrayned vnto the office of the same in respect of doctrine 1 Timoth. 3.15 I Answere the prayses which in the Scripture are given to the Church declare the Ministery and not the authority of the same as beeing that church which should keepe the b Depositū pledge of the truth committed vnto it as the house of God should set it foorth as a pillar whereon it hangeth and in that pillar should keepe it vnmoueable as the ground therof Basis Distinctions for the Canon against Bellarmine 1. Tom. Lib. 1. Cap. 7. vnto the 16. THe Obiections which are wont to bee brought against the Canon are eyther those which are alleadged against all the bookes of the Canon generally or against every one particularly of all these the solutions are generall I. The Councels which haue their Canons concerning the canonicall and Apocryphal Bookes are eyther ancient or latter the ancient are eyther c Oeconomica generall the credite of which is the worthier such is that of Laodicea celebrated in the three hundred yeare after Christs birth which with vs acknowledgeth the selfe same Canon or Provinciall as that third of Carthage celebrated in the yeare fower hundreth having no authority not onely because it is particular but also because it is convinced of error by the former generall of Laodicea Againe the latter are that of Florence and of Trent of which there is no authority but because they are too late as also because they are papish and tyrannicall II. T Hese tearmes or Epithetes holy Divine and Canonicall are so called eyther properly in very deede and according to the truth or by a certaine similitude that is from the opinion and ordinance of men according to a certaine resemblance and in both significations

they are taken with the Fathers in generall in the former when they treate of the bookes truely canonicall in the latter when of the Apocryphal III. IT belongs vnto him only to prescribe giue and maintaine a Canon in the church who is the Author Lord and Preserver of his Church IIII. NEyther doth the Apocryphal confirme the authority of the Apocryphal nor the Councels of Florence and Trent nor the Ecclesiastical reading nor lastly the Fathers eyther by citing of places out of the Apocryphall or intitling the Apocryphal with the name of holy Scriptures for the Canon of ecclesiasticall reading is one and the Canon of saith is another Distinctions for the perfection of the Scripture VVHereas our Adversaries are wont to bring two kinde of Arguments against the perfection of the Scripture the one against the necessity the other against the sufficiency thereof wee will treate of both together Against Bellarmine 1. Tom. Lib. 4. Cap. 4. I. THere is a two-fold necessity the one absolute the other by an d Or supposition Hypothesis or something is sayed to bee necessary two wayes eyther as the Cause or the e Concausa Fellow-cause the word of God revealed is simply necessary to all men as the cause but the Scripture as the Fellow cause Now it followeth not thus to conclude the Fathers vntill Moses vsed the necessary cause without this the Fellow-cause therefore we may for a conclusion drawne from the change of time is deceitfull II. A Tradition onely is sayed to haue beene eyther b After a sort or in part Simply or Absolutely secundum quid that 〈◊〉 without the Scripture and so wee confesse a tradition to haue beene vntill Moses or simpliciter and that we denie for they had in stead of Scripture other innumerable Principles and Ru●diments III THe whole is sayde to be two waies eyther according to quantity or according to the perfection of the Essence thereof All the Bookes severally are sufficient in their owne Essentiall ●erfection though according to their ●ntirenesse and quantity they haue not the sufficiency of the whole but their owne IIII. THese Bookes which perished eyther were not Canonicall or their substance is found in those which are Canonicall V SOme precepts of God are expressed and manifest some other inwarde and hidden God commaunded his Word to be written downe both by the inward inspiration of the spirit generally and therefore is sayde to bee inspired i Divinitus of God as also expresly to certaine persons in particular k Reu. 1.11 Apoc. 1.11 VI. ALL thinges are contayned in the Scripture eyther expresly or Analogically so what wee are to think● of Women not circumcized of Infants dead before the eight day of the Gentiles saved we may know out of the Scripture Analogically VII A Principle of a Principle cannot be had nor ought to bee sought Now the Scripture is knowne to be divine not from Tradition but first from the inward testimony of the spirite of Christ secondly from the testimony of the Apostles as the publicke Notaries in the Church Thirdly from the testimony of the Scripture as a divine Instrument and lastly from the ●●stimony of the Church of God open● and as it were in a pillar setting ●rth the testimony of the Apostles and ●f the Scripture VIII THe Scripture is not doubtfull in it selfe but vnto vs by accident and ●ther seemeth so to be through the cor●uption of our vnderstanding but God 〈◊〉 an infallible Interpreter of the same ●y his Spirit and word written and ●f this divine tradition wee haue need ●r the vnderstanding of the Scripture or those things which it behooveth vs ●o know concerning the equality of ●●e persons the proceeding of the Spi●ite originall sinne the descension of Christ into Hell are sufficiently decla●ed in the Scripture for our Salvation IX THose thinges which are spoken concerning the Virginity of Marie af●er the birth of Christ the Passeover to be celebrated on the Lords day the l Paedabaptismo Baptisme of Infantes and Purgatory eyther are not necessary as the first and the second or are found Analogically in the Scriptures as the third or are false as the fourth The Places which are cited by Bellarmine against the perfection of the Scripture 1. Tom. Lib. 4. Cap. 5. are these Ioh. 16.12 Ans The Place treate● of speciall thinges the knowledge o● which is infinite which therefore als● are expressed in the Scriptures not i● particular and one by one but b● Word and in generall or else o● those thinges the Revelation whereof according to the dispensation o● time Christ would defer vntill th● time of that extraordinary and visibl● communicating of the holy Ghost 1. Cor. 11.2 Ans In the holy Supper of the Lord two things concurre● the very substantiall thinges of the Supper to wit the matter and forme se●●ndly the meere Ceremoniall thinges the Rites Those are of themselues ●●cessary and were most faithfully de●ered by the Apostles but these 〈◊〉 after a sort m Secundū qu id for that which is morall 〈◊〉 them is necessary and therefore ●ly written downe of the Apostles ●t that which is Ceremoniall onely is 〈◊〉 Indifferent n Adiapho●um and left free to the ●hurches 2. Thes 2.15 Ans The Word of ●●adition is Equivocall for eyther in ●enerall it signifieth every doctrine ●owsoever delivered by Word or Wri●g or it signifieth in Particular or ●ppositely that doctrine which is not ●itten in the first signification the ●postle taketh it and not in the se●nd 1. Tim. 6.2 2. Tim. 1.13 Ans ●hat the pledge and patterne of whole●me wordes cannot be otherwise ex●ounded then of the Scripture it selfe ●nd the substance of christian doctrine ●ll the circumstances of the place doe teach 2 Ioh. 1.2 Ans That kinde of reasoning hath no consequence which is drawne from particulars eyther deedes or rytes which it was not needefull to expresse in writing but the case is altered concerning the very substance of the doctrine of Faith Distinctions for the playnenesse of the Scripture against Bellarmine 1. Tom. Lib. 3. Cap. 1. I. THe clearenesse or obscurity of the Scripture is two-fold the one to vs partly through the Nature of the thinges partly through our owne infirmity the other in manner and meane of the Scriptures every obscurity whereof mention is made among the Fathers is not of the Scriptures but eyther of the thinges in the Scripture for the maiesty therof or else ours who without the inward light of the spirite cannot know them those thinges which wee know wee know onely in part and after an vnperfect manner II. THe matters of the Scripture though for their maiesty they are vnto vs obscure yet as they are proposed vnto vs in the Scripture they are not obscure for the manner of speaking is every way perspicuous neyther is there in the Scriptures eyther any contrariety or ambiguity or falshood nor doe the speeches which go e

onely concerning the condigne but not so much as concerning the congruent The outward impulsiue cause is Christ God-man both in respect of his merit as also of his efficacy and operation Of his merite because both by obeying and suffering in his life and death he purchased for vs the benefite of Iustification t Esa 83.3 1. Tim. 2.6 1. Ioh 1.7 Rom. 8.30 31. Of this Efficacy because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word conferring it by the inward and effectuall operation of his spirite u Rom. 1.16 2. Cor. 5.19 On mans behalfe that which is is called reductiuely the Efficient cause of the Passiue Iustification is wholy Instrumentall and it is saith by which not for which we are sayde to bee iustified both in respect of her Correlatiue as also in respect of her cōtrary the law and good works Of her Correlatiue because the whole forme of saith as it is justifying consisteth in relation neyther is it sayde to justifie vs as it is a quality but as it is occupied relatiuely in the applying of her Correlatiue u Gal. 3.8 Heb. 2.4 Rom. 1.17 Of her contrary because the good workes which are required in the person of him that is justified are excluded from the merit of Iustification as in the place concerning Earth and Workes shall be spoken more at large x Rom. 5.15 11.6 Ephes 2.8.9 The matter of Iustification which on Gods behalfe is considered actiuely is two fold according as there are two parts of Iustificatjon the Remission of sinnes and the obedjence of Christ For because we y Asiequuti sumus procured vnto our selues both the bond of death and the deprjuation of righteousnesse and life both were needful for our Iustificatjon that both our sinne might bee abolished by Remission that wee might be freed from death which is the wages of sinne and that righteousnesse might bee communicated vnto vs to the end we might attaine vnto life z Dan. 9.24 Gal. 3.13 By the name of Remission of sinnes we vnderstand that gratious act of God whereby hee perfectly forgiueth and remitteth the fault and the punishment for the merit and satisfaction of Christ a 2. Cor. 5.19 Rom. 8.1 4.7 The foundatiō hereof is the righteousnesse of Christ not his Essentiall and Diuine b Esa 42.8 nor yet his habituall which was his originall righteousnesse opposite vnto our originall righteousnesse or spot of nature but his actuall righteousnesse which is the effect of both namely a most perfect obedience performed to the Father both by satisfaction for sin and by fulfilling of the Law For the obedience of Christ is two fold opposite to the double bond of man after his fall actiue for the fault passiue for the punishment or both for both The Actiue obedience is a perfect performance of Gods law which Christ fully and perfectly executed even to the vtmost title c 1. Cor. 1.30 Rom 5.19 2. Cor. 5.21 of the law the necessitie hereof in the worke of our Redemption and Iustification three things doe prooue the Iustice of God the office of a Mediatour and our Salvation The iustice of God for if you eyther respect his nature wherby he is infinitly iust he ought not to saue man but by the same manner of iustice d Prou 17 Exod. 20.5 eyther proper to vs or freely imputed or if we respect his will revealed in the law which is an vnmoueable 〈◊〉 of Iustice he hath prescribed none other way vnto life than obedience The office of Christ the Mediatour for wheras he as our surety was bound by a voluntary dispensation to vndergoe and performe those things which we our selues were necessarily bound to vndergoe and performe it was needfull that he should not onely suffer death for vs but also performe the law because we were bound vnto both e Rom. 8.3 Gal. 4 45. Our Saluation for whereas two things are necessary for the same a freeing from death and a giuing of life it was needfull we should obtaine the one by the purging of sinne and the other by the gift of righteousnesse f Rom. 10 4 Rom. 5 19 20. Hence it is that Christ is said to be the end and presection of the law vnto Saluation to every one that beleeveth and the actuall obedience of Christ whereby we are made just is in the Scripture opposed to the actual disobedience of Adam whereby wee are made sinners g Heb. 10.14 Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7 Gal. 3.13 Adde further that in the very passiue obedience the actiue neverthelesse doth of right challenge vnto it selfe the chiefty for the suffering doth not simply justifie but as it is the suffering of Christ voluntarily presenting himselfe to God the Father by his Eternall Spirit whervpon the same Christ by offering himselfe as a sacrifice suffered as a Sacrificer performed it The Passiue obedience of Christ is the sacrificing or suffering of Christ very necessary in respect of God of Christ the Mediator and of vs. Of God because his justice must haue beene satisfied by punishment Of Christ because he being our surety ought to haue payde our debt Of vs because it was needefull that we should be freed from death by death h Num. 8.33 The Subiect of this righteousnesse is Christ alone in whom subiectiuely that habituall Iustice is inherent and from whom that both actiue passiue obedience proceeded which wee called actuall righteousnesse The matter of Iustification which is considered Passiuely are men elect i Rom. 5.8 10. Tit. 3.3 Eph. 2.12.13 Of this matter there is commonly had a double notion the one according to Nature the other according to Grace supernaturall according to nature they are sinners and therefore subiect to the accusation and malediction of the law k Rom. 8.30 Eph. 5.30 Ioh. 17 20. according to grace supernatural they are beleevers or ingraffed by faith into Christ The forme of Iustificatiō taken actiuely is a feee imputation of Christs actuall righteousnesse whereby the merits and obedience of Christ are applied vnto vs by vertue of that most strait communion whereby hee is in vs and we in him The forme therfore consisteth in Relation in which the vnity that ariseth thereout hath between both boundes the manner of a forme and consisteth rather in the issuing forth and the habite then in the inherence Hence it is also that Relation is sayde m Non esse eius sed esse ad aliad not to bee his but to be in respect of another Now it is receyved by right of the giving and acceptance of the merites of Christes obedience for this imputed righteousnesse is grace and not nature the communicating of a benefite not a Real or habitual possession of the righteousnesse or substance of Christ Lastly an Imputation not a passible quality inherent in vs. In this Imputation we consider two things the truth