the just shall liue by his faith The state of Grace for it shall bee vnto him according to his faith which is of life from God the father in Christ Iesus his sonne our saviour by the Holy Ghost quickning the Holy e Habet popusus Dei plenitudinem suam quāvis magna pars hominū salvantis gratiā aut repellat aut negligat in electis tamen praescitis atque ab omnium gegeneralitate discretis specialis quaedā censetur vniversalitas vt detoto mundo totus mundus liberatus de omnibushominibus omnes homines videantur assumpti Ambr. de vocat Gent. lib. 1 c. 3. Catholique Church which is his body f Eph. 1.23 the fulnesse of him that filleth all in all A life of grace here by reconciliation and communion with God and a life of glory hereafter thorough the forgiuenesse of sinnes and resurrection of our bodies to eternall life The g 1. Pet. 3.7 grace of life in Christ worketh in vs a life of grace by his spirit For the sanctifying graces of GOD rest not in the habit but are in action h 1. Thess 1.3 The worke of faith the labour of loue the patience of hope i Heb. 11. By faith A bell by faith Abraham by faith every one of the holy men in the cloud of witnesses did some notable worke which did evidēce their faith to be indeed as they professed k v. 16. Wherefore God was not ashamed to be called their God l Iam. 2.22 Faith wrought with their works for m Heb. 11.6 without faith it is impossible to please God n Iam. 2.22 by workes was their faith made perfect For the perfection of vertue consists in action So must o c. 1.4 Patience haue her perfect worke p 1. Ioh. 3.18 So must loue be not in word neither in tongue but in deede and in trueth q Iam 2.15.16 If a brother or a sister be naked and destitute of dayly foode and one of you say vnto them depart in peace bee you warmed and filled notwithstanding you giue them not those things which are needfull to the body what doth it profit r 20.26 Faith without workes is dead and so is loue no faith indeede but a bolde presumption no loue indeede but a meere pretence ſ Iam. 2.18 Shew mee thy faith by thy workes but do thy workes before God in faith By faith our selues are iustified before God by good workes our faith and profession are iustified and approved vnto men For thereby it appeares that wee are in the faith and that our faith is in God t Tit. 3.8 This therefore is a faithfull saying that they which haue beleeued in God bee carefull to maintaine good workes u Iam. 2.26 For as the body without the spirit is dead so faith whithout workes is dead also And if our faith be dead whereby wee liue how dead are we * Iud 12. twice dead plucked vp by the roots x Rom 3.4 5. C. We are justified by a liuely faith sayth Saint Paul y Iam 2. We are not iustified by a dead faith saith St Iames wherefore little children z 1. Iohn 3.7 Let no man deceiue you saith St Iohn Hee that doth righteousnesse is righteous even as hee is righteous a 1. Tim 1.14 Now the grace of our Lord is exceeding abundant with faith and loue which are in Christ Iesus b 2. Pet 1.3 According as his Divine power hath giuen vnto vs all things that pertaine vnto life godlines through the knowledge of him that hath called vs to glory and vertue Now although the whole Church and euery true member thereof whom the Father hath chosen whom the Sonne hath redeemed whom the Holy Ghost hath effectually called through sanctificatiō sprinkling of the bloud of Iesus bee holy in Gods account although God bee glorified in his Saints here vpō earth by their blessed cōmunion with him with all men in loue wherby they are also highly dignified in a manner diefied c 2 Pet. 1.4 being made partakers of the divine nature so that they doe far excell al the world besides d 1 Iohn 5.19 that lieth in wickednes e In hac vita multi sine crimine nullus vero esse sine peccatis valet Greg. in Moral Vae etiam laudabili hominū vitae si remota misericordia discutias eam Aug. l. 9. confes c. 13. Nemosine peccato Negare hoc sacrilegium est Solus enim Deus sine peccato est Confiteri hoc Deo immunitatis remedium est Ambros in Ps 118. v. vlt. yet whē all is done we beleeue confesse that we haue stil need of farther grace mercy euen the forgiuenes of our sins if by any meanes we may attaine the resurrection of our bodies to eternall life Wherfore as on the one side f 1 Iohn 1.6 If we say that wee haue fellowship with God walke in darknes we lye doe not the truth So on the other side g V. 8. If we say that we haue no sin wee deceiue our selues and the truth is not in vs. But if we confesse our sins he is faithfull and iust to forgiue vs our sins to cleanse vs frō all vnrighteousnes If any man think that being of the Church in the cōmunion of Saints hee needeth not the forgiuenesse of sins to the last let him also raise his own body frō death to life h Phil. 3.20 21. But wee looke for the Sauiour the Lord Iesus Christ who shall change our vile body that it maybe fashioned like vnto his glorious body inheriting eternal life Which begins so soon as we beleeue i Iohn 5.25 for the houre is come that the dead heare the voice of the son of God they that heare it liue neuer ends nor shall euer be quite interrupted by sin nor death k V. 24. For he that beleeueth hath euerlasting life shall not come into condemnation but is passed from death to life The briefe of all is The praise of the glory of Gods grace that l Habak 2. The iust shall liue by his faith which the Prophet Habakucke receiued of God like as Moses receiued the Law namely vpon his watch-towre with expresse charge m v. 2. to write it and to make it plaine on tables And the Apostle hath giuen vs the constat thereof purposely n Gal. 3. comparing the two covenants together o v. 11. That no man is justified by the Law in the sight of GOD it is manifest For the Iust shall liue by faith p v. 12. And the Law is not of faith but the man that doth them shall liue in them q Rom. 3.27 Where is boasting now It is excluded By what Law By the Law of workes Nay but by the Law of faith r 1 Cor. 1.31 That according
Phil. 2.16 For the sonnes of God shine as lights in the world holding forth the word of life Especially the faithfull ministers of the word whom Christ therefore calleth e Mat 5.14 the light of the world And if their f Reu. 2.5 candlesticke be set vp in a setled and flourishing Church great and glorious is the light thereof especially in the holy assemblies and most principally in generall counsels A faire way-marke and a forcible inducement to way-fairing men to bend their course that way But yet all this cannot make one true beleeuer g Quis enim imponat mihi necessitatem vel colendi quod nolim vel quod velim non colendi Lact. lib. 5. de vera sap cap. 14. Religionis non est cogere religionē quae sponte suscipi debet non vi Tertul. ad Scapulam No authority of the Church can command faith in a man vnlesse h Hos 2.14 Cathedram habet in coelo qui corda docet Aug. God speake to his heart muchlesse doth it giue truth to the word They both are the proper worke of the same i Sicut Christus legis prophetarum impletio est ita spiritus Evangelij Chrisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in ps 95. spirit of truth expressed in the Scripture impressed on the heart of euery true beleeuer k 1. Iohn 5.6 It is the spirit that beareth witnesse because the spirit is trueth l 1. Cor. 14.37.38 Wherefore if any one thinketh himselfe to be spirituall let him acknowledge the things that are written even the scripture to be the word of God But if any will be ignorant let him be ignorant still m 1. Corinth 14.23.24.25 The comming together of the whole Church in some place suppose it be in counsell or for diuine service occasioneth one that beleeueth not or that is vnlearned to come in but it is the word there preached that entereth into him and convinceth him and iudgeth him that openeth the secrets of his heart and then falling downe on his face he worshippeth reporteh that God is in them of a truth n Euangelio non crederem nisi me Catholicae Ecclesiae commoueret authoritas August The Church being more sensible may happily first moue a man but o Ego solis canonicis Scripturis sine vlla recusatione debeo consensum Idem August contr Pelag. de natura grat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego in sola Scriptura acquiesco Theodoret Dial. 1. c. 6. the Scripture being most certaine doth at last resolue every beleeuer They who liue in some low bottome may take notice that the Sunne is risen by the shining thereof vpon some high and eminent Church but who so getteth vp thither sees the Sunne it selfe risen and perceiues with his owne eyes that hee is in the hemisphere of light and sayth as the men to the woman of Samaria p Iohn 4.42 Now I beleeue not because of thy saying I haue heard it my selfe and know it indeed that it is the word of life q 1. Ioh. 5.9 If we receiu the testimony of men the testimony of God is greater r v. 10. He that beleeueth hath the Testimony in himselfe he that leeueth not hath the testimony against himselfe because ſ Iohn 12.48 the word that hath beene spoken that shall iudge him at the last day In the meane time Christ the Testator hath appointed some with power and authority in his Church to publish and require his word The Administrators and overseers as administrators and ouerseers to his Will and Testament The ministers of the Gospell are to administer the the same with the Sacraments as the t 2 Cor. 5.20 Ambassadours of Christ and u 1 Cor. 4.1 stewards of the mysteries of God hauing charge * 1 Tim. 4.16 Act. 20.28 to looke to themselues and their doctrine and to all the flock ouer which the holy Ghost maketh them ouerseers For the commission once giuen by Christ to the Apostles was not to cease with them but to continue euen x Mat. 28.19.20 so long as the precept bindeth and as his promise supporteth which is vnto the worlds end Wherefore they ordeined others by laying on of hands to succede them in that office and ministery with power also to doe the like so to deriue the same by a perpetuall succession to all posterity y Per ministros dispares Dei munus aequale est quia non illorum sed ejus est August contra Crescon lib. 3. c. 6. loquitur de Bapt. Now though the ministers of the Gospell be all of the same order with equall power to administer yet are they not all of the same degree as ouer-seers But some are in higher place z 2 Tim. 5.22 Tit. 1.5 to ordeine Elders a 1 Tim. 1.3 to charge the Pastours to teach no various doctrine b ch 5.19.20 to heare and to censure them c Tit. 1.11 to stop their mouthes and to silence them d ch 3.30 And after the first and second admonition vtterly to reiect a man that is an hereticke Who hauing this speciall power of Iurisdiction reserued to them for e 1 Cor. 14.40 decency and order sake are therefore called Bishops by an excellency that is f Speculatores Inspectores Vid. Duaren de sacr Eccl. minist ac benef lib. 1. cap. 7. ouerseers Besides these whose speciall office is in the Gospell God hath also ordayned the civill Magistrate from the beginning g 1 Pet. 2.13.14 whether the King as supreame or the governours that are sent by him h Custos vtriusque tabulae Vid. Duarenum de sacr Eccl. Minist ac benef l. 1. c. 5. 6. to administer his Law and to ouersee the due performance and execution thereof with power of life and death according to the Lavv of Nature euer in force i 1 Pet. 2.14 for the punishment of euill doers for the praise of them that doe well Whereunto all Nations euen by the light of Nature haue submitted k V. 13. but wee must submit our selues to euery ordinance of man for the Lords sake l Rom. 13.4 The Magistrate is the m Hoc jubent Imperatores quod jubet Christus quia cùm bonum jubent per illos non jubet nisi Christus Aug. ep 166. Minister of God to thee for thy good if thou doe that which is good but if thou doe that which is euill bee afraide for hee beareth not the sword in vaine These two ministrations the one ciuill the other Ecclesiasticall doe by mutual offices as the Law and the Gospell jointly and mutually support one another for the building vp of the body of Christ his Church and kingdome The * Vos Episcopi estis corum quae in Ecclesia sunt agenda ego verò episcopus extra Ecclesiam a Deosum constitutus Constantinus Imperator vt refert Eusebius in ejus
abrogated by Christ Nor by his Apostles The Iewes typicall vse thereof abolished The Christian sabbath day within the compasse of the commandement The Lords day designed by himselfe for our sabbath It hath euer beene obserued as the sabbath by the Church It respects the kingdome of God The Perfect will of God to bee done on earth The heauenly conuersation How doth faith worke by loue According to the law teaching vs to doe what God hath commanded The law established by faith Although faith rest not in our workes which the law requireth yet are a Eph. 2.10 wee Gods workemanship created in Christ Iesus vnto good workes which God had before ordained not only in his counsell but by his law that we should walk in them And b Gal. 3.12 although the law bee not of faith that is of things to bee only beleiued but to be done for the man that doeth them shall liue in them yet doth the law require faith c Heb. 11.6 without which it is impossible to please God Therefore the law prescribeth faith in the first place and throughout namely that wee acknowlege god the lawgiuer to be the lord our God the only true God and performe that faith vnto him by an vniuerfall vniforme obedience to the whole law and euery title thereof in regard of him that commandeth Which iustifieth our faith to be in God when it answereth his d Servus qui ex domini iussu ea facit tantummodò quae vult facere non dominicam implet voluntatem sed suam Salv. l. 4. de guber Die whole will as well of command as of promise as well in one duety as in another When God gaue the law to the Israelites hee made himselfe knowne vnto them by his wonderfull deliuery of them out of the land of Egypt from the house of bondage thereby to binde their obedience in faith to him the only true God Which was but a type and figure of the great saluation from the power of satan by Christ Iesus By faith in whose name thorough his spirit wee truely know and rightly acknowledge the only true God And the faith of God his loue to vs in Christ knits our hearts againe in loue to God and for his sake towards all men as he hath commanded improues the formall worship of God vnto all sincerity in spirit and in trueth and the common ciuility of the world vnto Christian charity zealous of good workes for his glory that hath called vs to the knowledge of his grace For if God so loued vs as wee beleiue then ought we also to loue one another much more him who is the God of all grace and loue Neither doe we beleiue indeed if wee loue not Wee beleiue not Christ his incarnation death passion resurrection and ascension c. Vnlesse e Phil. 2.5 c the like minde bee in vs that was in Christ Iesus Who to redeeme the glory of god in vs laide aside his owne glory equall with the father and humbled himselfe in the forme of a seruant vnto the death of the crosse As the fathers loue to the sonne begat in him the like affection towards vs so doth Christ his f Nullaest maior ad amorem inuitatio quam praeuenire amando Nimisque durus est animus qui delectionem si nolebat impendere nolit rependere August de catèch rud cap. 4. loue if wee embrace it by a true and a liuely faith worke in vs the like loue towards our bretheren for his sake g Iohn 15.9.10 As the father saith hee hath loued mee so haue I loued you continue you in my loue If you keepe my commandements ye shall abide in my loue euen as I haue kept my fathers commandements and abide in his loue It is all one in the law to loue God and to keepe his commandements And h Iohn 14.23.24 if you loue mee saith Christ keepe my commandements Which because we can in no sort doe of our selues Gods law our prayer i 2. Cor 3.5 who are not able as of our selues so much as to thinke any good therefore being preuented with his grace k Phil. 2.13 who worketh in vs both to will and to doe of his good pleasure wee desire of God by prayer as Christ hath taught vs what he doth require of vs by the law l In omnibus enim monitis dei atque mandatis vna cademque ratio est divinae gratiae humanae ebedientiae Nec ob aliud vnquam datur praeceptum nisi vt quaetatur praecipientis auxilium Prosp Who therefore commandeth that wee may know what to craue of him And it is our faith which by prayer obtaineth what the law requireth The graces inspired of God faith hope and loue breathe all againe vnto godby prayer m Rom. 8.26 the spirit helping our infirmities with groanes that cannot be expressed For as the naturall life so the spirituall confists in respiration by hearing and praying without the which there can be no true life and well doing Therefore n Phil. 1.9.10 this we pray that our loue may abounde yet more more in knowledge and in all iudgement that wee being instructed out of the law may approue the things that are more excellent that wee may be sincere and without offence till the day of Christ being filled with the fruites of righteousnesse which are by Iesus Christ vnto the glory and praise of God o Rom. 10.14 But how shall they call on him in whom they haue not beleeved By faith in the sonne of God wee know and beleeue in him the only true God and worship him in spirit and in truth p Gal. 4.6 Who hath sent downe the spirit of his sonne into our hearts Faith in the trinity denyes not the vnity of God crying Abba father Doth our faith now in the trinity contradict the vnity transgresse the commandements Thou shalt haue no other Gods but me Nay the trinity of persons establisheth the vnity of the Godhead whilest himselfe is acknowledged the author mediator and doer of all in all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Philebo in Timaeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo sensu vide Proclum Is autem dicit Triadem exse omnia efficere Who being infinit is not confined by any person and the persons being distinct are not confounded in God ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serapidis responsum Thuli in Aegipto De his vide August lib 10. de civ Dei cap. 23. In deo vnasubstantia sed tres personae in Christo duae substantiae sed vna persona In Trinitate alius atque alius non asiud atque aliud In saluatcre aliud atq aliud non alius atque alius Vincent Ler inens cont Her cap. 19. The father is God in his infinit essence or being the sonne the same God in his infinit presence and glorious appearing the holy ghost the same
to worship before him And this we pray that his kingdome may come yet more and more euen the power of his grace that the holy catholicke church may become euery day more and more sanctified and enlarged vntill wee all come to be glorified with him in that eternall rest whereinto hee is entered for vs. ſ Psal 84.1 How amiable are thy tabernacles O Lord of hostes My soule longeth yea euē fainteth for the courts of the Lord. A day in thy courts is better then a thousand elswhere t Heb. 10.19 c Hauing therefore boldnesse to enter into the holiest by the blood of Iesus by a new and liuing way which hee hath consecrated for vs thorough the vaile that is to say his flesh let vs draw neere with a true heart in full assurance of faith not forsaking the assembling of our selues together u Quum deus noster singulari sua erga nos charitate è septem diebus vnum duntaxat instaurandae fidei nostrae atque adeo vitae aeternae sanctificauit eique diei vt sacrae in eo administratae rèligiones ad permouendam salutem nostram essent efficaces bene dixit deploratum sane is se contemptorem demonstrat sicut salutis propriae ita tam admiraudae dei no stri in nos benificentiae eoque omnino indignum qui in populo dei viuat quicunque non studiat eum ipsum diem domino deo suo glorificando procurandaesaluti propriae sanctificare c Bucer lib. 1. de regno Christi cap. 11. lege totum cap. as the manner of some is but exhorting one an other that so much the more as wee see the day approching Let thy kingdome come O Lord * Psal 110.3 that thy people may be willing now in the day of thy power in the beauties of holinesse from the wombe of the morning x Ps 65.1 Then shall praise waite for thee O God in Sion and vnto thee shall the vow be performed in Ierusalem Thus the duties of Loue to God are all directed vnto him The perfect will of God to be done on earth and exercised by faith in Christ with true godlinesse and this faith againe is approued to God by the workes of loue in all goodnesse towards men for his sake whereunto all the dueties of the second table are reduced y 1 Ioh 3.23 For this is the commaundement of God that wee should beleeue on the name of his sonne Iesus Christ and loue one another as hee gaue vs commaundement All the duties of loue prescribed by the law are by faith improued to an higher degree of perfection then the letter imports hee being the a Mat. 5. interpreter who was the lawginer and shall bee our iudge For now wee see that not only the acts but thoughts and occasions of euill are vnlawfull and wee finde our selues bound in conscience to performe our duties to men b Colos 3.22 23. not with eye seruice as men pleasers but with singlenesse of heart fearing God And whatsoeuer wee doe to doe it heartily as to the Lord and not vnto men The first and last commandemets which are the two great commandements including all the rest expressely require the heart Thou shalt haue no other gods Nor couet an others goods c Mat. 15.9 Out of the heart proceede euill thoughts murders adulteries thefts false witnesse c. which are transgressions of the seuerall commandements and by them forbidden as they are any way followed or embraced by vs. But by the last commandement the first motion of euill arising in our corrupt hearts is condemned and wee are thereby made guilty of the sinne that is in vs by naturall corruption d Rom. 7.7 I had not knowne lust except the law had said Thou shalt not lust Howsoeuer the law be giuen for the most part in negatiue termes to restraine first of all frō grosse iniuries and exorbitances and from all the occasions and appendants of sinne which are not allowable at any time yet doth the affirmatiue of the law not only where it is expressed but as it implyed in the prohibitions binde vs at all times though not to all times to doe good vnto all as we haue opportunity So far must wee bee from doing any euill vnto others as rather willingly to suffer euill of others for well doing if it may not be otherwise And the workes of perfection as some call them supposing that they are only e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato As wher Christ saith I counsell thee to buy of mee c. Rev. 3.18 Consitium includit proeceptum Bellarm. Est instrumentum praecepti Thom. Praeceptum ex hypothesi counselled in the Gospell and therefore arbitrary are indeed cōmanded by the law f Ps 19.7 for the law is perfect and are duties necessary for euery man to doe if there bee * As in time of persecution or first plantation of the Gospell So did the first conuerts vid. Act. 2.44.45 cap. 4.32.34 Cause and the case require And otherwise who hath required these things at your hands When the young man whom Christ bad sell all that he had and giue to the poore that hee might follow him g Math. 19.21 if hee would be perfect went away sorrowfull because hee had great possessions then said Iesus vnto his disciples verily I say vnto you h v. 23. That a rich man shall hardly enter into the kingdome of heauen i Christiani vnuiscuiusque officium est vt animo propter Christum relinquat omnia par atus etiam ex facto relinquere vbires desiderauerit Iun. in Bell. contra 5. lib. 2. c. 8. S. parag 42. Now that is necessary without which we cannot enter into heauen And what did Christ inioine him more then is intended by the precepts of the law as hee hath interpreted the same * Mat. 5.38 c. Ye haue heard it hath beene said an eye for an eye and a tooth for a tooth but I say vnto you that yee resist not euill but whosoeuer shall smite thee on thy righ cheeke turne to him the other also if any man sue thee at the law and take away thy coat let him haue thy cloake also Is it a greater matter to sell that wee haue and giue freely to the poore then to giue to an aduersary that hath already by force or fraud gone beyond vs We are not forbidden k Vid Augustin epistlo quint. ad Marcellin all plea of right nor required causelesly to depart with our own For this were to abet and animate malefactors vnreasonable men to frustrat God his ordinance l Rom. 13.4 whose minister the magistrate is for thy good No more are wee counselled to cast away our goods which are the blessings of God m Act. 17.26 who hath appointed vs the bounds of our habitation nor needlesly to liue vpon the almes of others n Act. 20.35
ragges t Iob 9 30.31 If I wash myselfe saith righteous Iob with snowe water make my hands neuer so cleane yet shalt thou plunge mee in the ditch and mine owne cloathes shall make mee filthy What is that ditch but natures corruption drawen by a perpetuall trench thorough all man kinde from the loines of our first parents Whereof holy king Dauid was by his fall caused to complaine u Psal 51.5 I was shapen in iniquity in sin hath my mother conceaued mee And what are the * Zech. 3.3 filthy cloathes but the carnall motions which being fashioned to our corrupt hearts doe like our garments x Heb. 12 1. easily beset vs and can neuer bee cleane put off vntill nature it selfe bee dissolued Which made Saint Paul cry out y Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death Solomon puts the question to all men liuing z Prov. 20.9 wÌ„ho can say mine heart is cleane I am pure from my sinne And himselfe being now become a preacher of repentance makes the answer for all a Eccl. 7.20 There is not a iust man vpon earth that doth good sinneth not If there be any be hee as iust as Iob b Iob. 38.3.40 7. let him gird vp his loines like a man I will demand of thee saith God and declare thou vnto mee Wilt thou disanull my iudgement Wilt thou condemne me that thou maist be righteous c Rom. 3.4 Nay let God be true but euery man a lyer let God be iust but euery man a sinner e Gal 3 19. Wherefore then serues the law it was added because of transgressions that wee may know our f Sedcur praecipitur homini ista perfectio cum in hac vita eam nemo habeat Quia non recte curritur si quo currendum est nesciatur Pet. Lomb. l. 3. Sent. dist 27. lit G. duties and defaults g Rom. 4.15 Where no law is there is no transgression h 1. Ioh. 3.4 for sinne is the transgression of the law i Rom. 5.13 and without the law sinne is not imputed Where sinne is not acknowledged grace is not accepted k Rom. 3.20 but by the law is the knowledge of sinne l Rom. 5.20 Therefore the law entred that the offence might abound but where sinne abounded grace hath superabounded The law euer remaines the perpetuall rule of our duety though vnsufficient for our safety m Rom. 8.3 being weake through the flesh And now it hath a double vse first directly to shew vs n Nec latuit prÄ™ceptorem praecepti pondus hominum excedere vires sed iudicavit ex hoc ipso suae illos insufficientiae admonere vt scirent sanè ad quem iustitiae sinem niti pro viribus oporteret Bernard sup Cant serm 50. what is good and evill that o Rom. 2.18 wee may approue the things that are more excellent being instructed out of the law and that wee may performe the same in all holy obedience to him that commaundeth then obliquely to bring vs by p Data est enim lex superbis hominibus viribus suis totum tribuentibus vt cum implere non possent legem datam praevaricatores inuenirentur facti rei sub lege peterent misericordiam à legis conditore August de actis cum Felice Manich. l. 2. c. 11. repentance to the q Heb. 4.16 throne of grace that we may obtaine mercy and finde grace to helpe in the time of need In which respect it is a r Gal. 3.24 schoolemaster still to bring vs vnto Christ reducing vs vnto him obliquely as it were per impossibile not that the law is of things Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 19. hom Nemo ad impossibile obligatur Non deus impossibilia iubet sed inbendo admonet facere quod possis petere quod non possis Aug. l. de natura gratiae cap. 43. impossible but because we are still impotent and vnable Both which vses of the law Saint Iohn hath put together saying t 1. Iohn 2.1 â— These things I write that you sinne not but if any man sinne we haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes Now u 1. Tim. 1.8 we knowe that the law is good if a man vse it lawfully knowing this that the law is not made for a righteous man namely not to iustifie a man nor to condemne any whom God hath iustified but the law is made for the lawlesse and disobedient to curbe and condemne them who will not be reformed * y. 11. according to the glorious gospell of the blessed God Now if our workes done in grace be not answerable to the law of an holy life Good works not well done then sure they can not merit eternall life and glory The things happily are good that we doe in their owne nature and according to the law of God and they may doe good being beneficiall vnto others as to honour our betters is good and the law of God almes deeds are good and doe good to the poore and yet are they not so good as to merit for vs eternall life glory at the hands of God First because they are not so * Querb abs te vtrum haec opera bona benè faciant an malè Si enim quamvis bona male tamensatit negare non potes eum peccare qui malè quodibeâ—t facit August contra Iulian. Col. 1036. l. 4. c. 3. well done as they ought in regard of some necessary circumstance Vnbeleevers may happily doe the things which God requireth but not their duties because they doe them not in conscience to him that commandeth and without faith it is impossible to please God Then if wee of faith doe some duties and neglect others when he that hath commanded one hath commanded all Can some few good workes make satisfaction for so many euill a Heb. 11.6 Whosoever will be saued before all things it is necessary that he hold the Catholike faith which except a man belieue faithfully hee cannot bee saved Athanas his Creed Aliud est quod sponte impenditur naturae aliud quod praeceptis dominicis ex charitate debetur obedientiae Greg. hom 27 in Evang. Hoc peccarunt quod homines sine side non ad eum finem ista opera retulerunt ad quem referre debuerunt Aug. l. 4. cont Iulian. c. 3. Sordet natura sine gratia Prosper ep ad Russinum which we haue done and compensation for so many other good workes which wee haue left vndone And yet the very workes of faith by some carnall respects interuening are not so good nor so well done in true loue as they ought For true b 1. Cor. 13.4.5 Plenissima charitas quae iam non possit augeri quamdiu hic homo vivit est in
nemine quam diu â—utem augeriopotest profecto illud quod minus est quam debet ex vitio est ex quo vitio non est qui faciat bonum non peccat Aug. ep 29. ad Hier. loue vaunteth not it selfe is not puffed vp seeketh not her owne but generally their works who most stand vpon them are done either in vaine glory or with carnall confidence or in a superstitious opinion of meriting thereby vnto them selues and as seeking their owne good more then the glory of God Wherefore although wee build vpon the c 1 Cor. 3.11.12.13.15 foundation Christ Iesus yet because there is a mixture of trash wood hay stubble with our purest gold siluer pretious stones wee shall suffer losse in our workes and our selues be saued euen so as by fire Againe what congruity is there of d Gratianon est vllo modo si non sit gratuita omnimodo August ep 106 ad Bon. grace e Meritum meum miseratio domini Bernard bomil 61. in canticum cant merit Grace and merit incompetible that workes should merit thorough grace f Rom. 11.6 For if by grace then it is no more of workes otherwise grace is no more grace but if it bee of workes then it is no more grace otherwise worke is no more worke Moreouer good workes are properly such as doe good as almes deedes and the like g Psal 16.2 Now our goodnes extendeth not to God but descendeth from him h Iam. 1.17 from whom cometh downe euery good and perfect gift It is of God his grace if we doe any good for what hast thou which thou hast not receaued All therefore that wee can possibly doe is no more nor so much as wee owe and that by a double bond first of nature now of grace therefore k Luk. 17.10 when all is done we are but vnprofitable seruants and can challenge nothing vpon desert as due debt at the hands of God Lastly if the workes done in grace be good and perfect and may be thought to merit vpon compact with God yet what l Non dignus suisti quem iustificatum glorificaret Aug. de verb. Apost serm 2. Si quis omnem obedientiam impleret tamen omma mala paenas perferret quae cadere possunt in naturam humanam vt Iob non tamen haec condigna erunt gloriae suturae Orig. in Rom. 8. condignity is there in the best of them equivalent in iust price and value to the glory that is prepared for vs The effect cannot exceed the cause But our iustification excells all workes before grace and our finall saluation all workes done in grace m Quod est meritum hominis ante gratiam cum omne meritum noshuÌ„ non faciatin nobis nisi gratia cumdeus coronat merita nostra nihil aliud coronat quam dona sua Sicut enim ab initio fidei misericordiam consecuti sumus non quia sideles cramus sed vt essemus sic in sine quod erit in vita aeterna coronabit nos ficut scriptum est In miserscordia miseratiouibus August ep 105. ad Sixtum praesbyterum as much as grace excells corruption and as the state of glory shall excell this of grace Martyrdome suffering ill with patience for doing well the worst that men can inflict for Christ cause the best that a man can vndertake is not equall in worth to eternall life n Rom. 8.82 I reckon saith Saint Paul as hauing made a iust and exact computation that the sufferings of this present time are not worthy to be compared to the glory that shall be reuealed in vs. o Cor. 4.17 For the affliction is but light and for a moment which worketh for vs a farre more exceeding and eternall weight of glory It worketh for vs and wee worke by it for p 2 Tim. 2.12 if wee suffer with Christ we shall also raigne with him And wee by q Rom. 2.7 patience in well doing r Phil. 2.12 worke out our saluatioÌ„ as by a means seruing thereunto yet is it not a meritorious cause deseruing the same Which blessed estate because it is proposed afore hand for our encouragement and performed in the end with approbation of our weake indeauours and doth abundantly Å¿ Si accepturus es vitam aeternam iustitiae quidem stipendium est sed tibi gratia est cui gratia est ipipsa iustitia c. August ep 105. ad Sixtum presbit crum recompence whatsoeuer in the meane time wee doe or suffer for his sake that bestowes it therefore it is t Heb. 11.26 called the recompence of reward And yet when all is done it is the free gift of God u Iohn 1.16 who giueth grace for grace * Mat. 13.12 accumulating more grace vpon him that hath more x Ps 84.11 Hee will giue both grace and glory if wee haue the grace to giue him the glory Our greatest perfection is in aiming at it The Christian hope a Per hoc quantum mihi videtur in ea quae perficienda est iustitia multum in hac vita ille profecit qui quam longe sita perfectione iustitiae prosiciendâ— cognouâ—â— August de sp lit c. 36. Haec est hominis â—â—ra sapientia imperfectum se nosse atque vt ita loquar cunctorum incarne iustorum imperfecta perfectio est Hieron lib. 〈◊〉 dial adversus Pel. cv 15. acknowledging our own imperfectioÌ„ to looke for it in hope to longe for it in the mirrour of all pefectioÌ„ Christ Iesus b Phil. 3.12.13 St Paul suffered the losse of all things making no reckoning of them that he might winne Christ yet did not he account himselfe to haue attained or to be already perfect but forgetting the things behinde hee reaching forth pressed toward the marke for the price of the high calling of God in Christ Iesus c v. 14. Let vs therefore as many as bee perfect be thus minded d Heb. 11. All the holy men in the cloud of witnesses liued by faith euery one of theÌ„ did by faith some good remarkeable worke but they dyed also in the faith not hauing receiued the promises but expecting them by faith hope in the grace mercy of God e Act. 15.11 we beleiue that thorough the grace of our lord Iesus Christ we shall bee saued euen as they f Tit. 3.7 Who being iustified by his grace are made heires according to the hope of eternall life g Propter incertitudineÌ„ propriae iustitiae periculum inanis gloriae turissimum est fiduciam totam in sola Dei misericordia benignitate reponere Beliarm de iustificat lib. 5. cap. 7. Quis feratorantem non hominibus sed ipsi domino mentientem qui labijs fibi dicit dimitti velle corde dicit que sibi dimittantur peccata non babere Concil Melcuitan Can 8. And
they who most presume of their workes whilest they liue are glad if they haue the grace to dye in the faith renouncing all merit of workes to fly vnto the throne of grace for mercy h Iud. 20. v. 21. And yee beloned saith Saint Iude building vp your selues on your most holy faith praying in the holy Ghost keepe your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life Yet is not our saluation the lesse certaine because the finall accomplishment thereof is expected by hope and is not presently put into our owne hands For as our faith is so is our hope i Heb. 11.1 faith being the ground of things hoped for and the reason of the hope that is in vs both of them therefore are firme and sure because built vpon the rocke Christ Iesus k Mat. 16.18 Vpon this rocke as Saint Peter beleeued and confessed Thou l v. 16. art Christ the sonne of the liuing God the holy catholicke Church is built m v. 18. against which the gates of hell shall not preuaile but that euery true member thereof liuing and dying in the communion of saints shall notwithstanding sin death attaine by forgiuenesse of sinnes and the resurrection of the body eternall life And therefore n Rom. 5.2 wee reioice in hope of the glory of God as if wee had already attained To beleeue and hope as a Christian is not as the termes are vulgarly vsed and may perhaps sound in prophane eares to haue an vncertaine opinion and doubtfull expectation which indeed can bee no better in the things of men subiect to falshood and vanity But it is to be certainely assured fully perswaded and firmely resolued o 2 Tim. 1.12 knowing whom wee haue trusted that he is able to keepe that which wee haue committed to him against that day No weake nor vncertaine hold but p Heb. 6.19 an anchor of the soule both sure and stedfast entring into that which is within the vaile whither the fore runner euen Iesus is entred for vs. Faithfull hope is such an assurance q Rom. 8. as Saint Paul professeth by the helpe of Gods spirit knit together and firmely bound vp with that r 28.29.30 golden chaine of the certanity of saluation in Christ Iesus Wherevpon with a bold confidence he bids defiance to all the enimies of grace ſ v. 33. Who shall lay any thing to the charge of Gods elect c. I am perswaded that neither death nor life nor Angells nor Principalities nor powers nor things preset nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. As our faith and affiance is more and more fixed in God thorough Iesus Christ by his spirit and approued vnto him by loue in well doing so is t Si quis credit etdiligit bene agendo prae ceptis obtemperando efficit vt etiam speret se ad id quod credit esse ventutum August de doctor Christ l. 1. cap. 37. the assurance of our saluation more and more confirmed in vs. For true u 1. Tim. 4.8 godlinesse hath the promises both of this life and of that which is to come Of this life * Mat. 6.33 Seeke ye first the kingdome of God and the righteousnesse thereof and all these things shill be administred vnto you And for the life to come x Pl. 50.23 To him that ordereth his conuersation aright will I shew the saluation of God Therefore as wee beleeue so wee pray in hope which is our last refuge that our heauenly Father who knoweth whereof we stand in need will in his ordinary prouidence giue vs things needfull for this life to whom hee hath giuen grace first to seeke his kingdome and the righteousnesse thereof y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Est autem duplici honoris muneris genere homo affectus quod ipsesolus poenitentiâ veniam peccatorum impetrat et eius vnius corpus quamvis mortale caducum aeternll immortale redditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quorum alterum quod ad corpus pertinet propter animum alterum quod ad animum propter corpus consecutus est Nemesius lib. de natura hominis c. 1. And that he will freely and fully forgine vs our daily sinnes and trespasses of his meere grace in Christ Iesus remembring whereof wee are made to whom he giues this grace for his sake to forgiue one another Farther wee beleeue and pray in hope that he will guid and keepe vs ever hereafter by his spirit in the way everlasting though it please him to lead vs thorough manifold temptations and that he will deliuer vs in the end from all evill even from death it selfe and from him that hath the power thereof that is the Divell by the resurrection of our bodies to the eternall praise of his kingdome power and glory in the life to come z The Lord will perfect that which concerneth me Thy mercy O Lord endureth for ever Forsake not the workes of thine owne hands Bread the a Lev. 26.26 staffe of life Our daily bread being the most necessary of all temporall things implies the rest It was God his decree that in b Gen. 3.19 the sweat of our browes wee should eat our bread and it is the Apostles iniunction in the name of the Lord Iesus c 2. Thes 3.10 that if any man will not work he shall not eat wherevpon hee exhorteth every one d V. 12. with quietnesse to worke and to eat his owne bread Although it bee our bread our owne bread yet it is Gods gift without whose blessing e Ps 127.2 it is in vaine to rise vp early and so late to take rest to eat the bread of carefulnesse f Iam. 4.2 Yee lust and haue not yee kill desire to haue and cannot obtaine yee fight and warre and yet yee haue not because yee aske not yee aske and receaue not because yee aske amisse that you may consume it on your lusts which should bee for our dayly and necessary vse Some haue not of their own to eat g Ps 128.2 But thou shalt eat the labour of thine hands O well is thee and happy shalt thou be others haue not the h Eccles 4.8 power to eat of their own either not the health or not the heart i 5.19 this is also the gift of God And he giues it power to k Ps 104.15 strengthen mans heart and to sustaine our life from day to day Therefore it is called l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 daily bread adsubstantiall or supersubstantiall bread because being digested into our bodies it adds daily beyond its owne nature and substance thorough the blessing of God to our substance what the labour of life daily consumes What is there in