for us whereby we are entituled to that Purchased Possession And this by us is Accepted by Faith allso And all those are Relative Acts of God towards us rather then Works wrought in us But Regeneration and Sanctification are Works of God wrought in us by his Spirit and produce not one a Relative but a Real change Whereby is wrought in us a New Nature or as the Scripture calls it the New Man or the New Creature whereby Holyness and the Graces of Gods Spirit are Begun and Increased gradually till we come to that of the perfect man to the measure of the stature of the fullness of Christ to that Perfection which we shall attain in Glory And the Practise of Holyness and a Godly Life toward God and toward Man are the Fruit and Effects of such Holyness and Sanctification and necessary allso to Salvation So that Holyness and a Good Life with the Works of Piety Charity and other good Deeds are indeed Necessary to Salvation but belong properly to Sanctification rather than to Justification And I would Ask those Men who choose to speak otherwise Whether they think that beside Justification there is such a thing as Sanctification The Papist if he would speak out must say roundly There is not For when they say we are justified by Inherent Righteousness that is by Holyness they leave nothing for Sanctification But We who think that Justification and Sanctification though of the same Person be different Notions Why should we not rather refer Sanctify to Sanctification If it be said That the Justified and the Sanctified person are the same and therefore we need not so nicely distinguish between Justification and Sanctification I say 'T is true the Persons be the same But the Notions be different And though we may truly say Justus est Sanctus or Justificatus est Sanctificatus yet not Justificatio est Sanctificatio He that is Justified is Sanctified but not that Justification is Sanctification And a little Logick would teach a Fresh-man That Concretes may be predicated one of another when the Abstracts may not We may say that Homo est Animal but not that Humanitas est Animalitas Or that Homo est Albus but not Humanitas est Albedo If lastly It be thought Advantageous to the Practise of Holyness and a Godly Life to say that we are Justified by it I say Neither is this Necessary For this is as well done by preaching the Necessity of Regeneration and Sanctification as without which we cannot hope for Salvation And then the Exercise of Holiness and a Godly Life comes in properly in its own place as the necessary Effect of Sanctification And in this capacity it is that our Church without derogating any thing from the necessity of them doth place Good Works as the necessary Fruits of that Faith which Justifies and a Pretense of Faith without these she esteems to be not Faith but Fancy And therefore though shee exclude them as hath been said from the Office of Justifying yet thinks them necessary to be joined with Faith in every Person that is justified And makes it the Office and Duty of every Christian man unto God not to pass the time of this present life unfruitfully and idly not caring how few good Works we do to the Glory of God and the Profit of our Neighbours Much less to live contrary to the same For that Faith she tells us which bringeth without Repentance either Evil Works or no Good Works is not a right pure and lively Faith but a dead devilish counterfeit and faigned Faith as S. Paul and S. James call it For even the Devils Know and Beleeve That Christ was born of a Virgine That he fasted fourty days and fourty nights without meat and drink That he wrought all kind of Miracles declaring himself very God They beleeve also that Christ for our sake suffered most painfull Death to redeem from Everlasting Death And that he Rose again from Death the third day They beleeve that he Ascended into Heaven and sitteth on the Right hand of the Father and at the last end of this World shall come again and Iudge both the quick and the dead These Articles of our Faith the Devils Beleeve And so they Beleeve all all things that be written in the New and Old Testament to be true And yet for all this Faith they be but Devils remaining still in their damnable state lacking the very true Christian Faith For the right and true Christian Faith is not onely to believe that holy Scripture and all the foresaid Articles of our Faith are true But also to have a sure Trust and Confidence in Gods merciful Promises to be saved from everlasting Damnation by Christ Whereof doth follow a Loving heart to Obey his Commandements And this true Christian Faith neither any Devil hath nor yet any man which in the outward Profession of his Mouth and in his outward Receiving of the Sacraments in coming to the Church and in all outward appearances seemeth to be a Christian and yet in his Living and Deeds sheweth the contrary So that Our Church is far from allowing an Idle Lasy Life much less a Sinful and Wicked Life to accompany Faith But tells us that where there are Faith is not There is indeed she tells us a Faith which in Scripture is called a Dead faith which bringeth forth no good Works but is idle barren and unfruitful which is by S. James compared to the Faith of Devils And this is not properly called Faith as a Dead man is not a Man But as he thus readeth Caesar 's Commentaries Beleeving the same to be True hath thereby a Knowledge of Caesar 's Life and notable Acts because he beleeveth the History of Caesar Yet is not properly sayd That he Beleeveth In Caesar of whom he looketh for no help or benefit Even so he that Beleeveth That all that is spoken of God in the Bible is True and yet liveth so Vngodly that he cannot look to enjoy the Promises and Benefits of God Although it may be sayd that such a man hath a faith and belief To the Words of God yet it is not properly sayd That he beleeveth In God or hath such a Faith and Trust In God whereby he may surely look for grace mercy and everlasting life at Gods hand but rather for indignation and punishment according to the merits of his wicked life If then they phantasy that they be set at liberty from doing all good works and may live as they list they trifle with God and deceive themselves And it is a manifest token that they be far from having the true and lively Faith and allso far from knowledge what true Faith meaneth For the very sure and lively Christian Faith is not onely to Beleeve all things of God which are contained in holy Scripture but allso is an earnest Trust and Confidence in God This true lively and unfeigned Christian Faith is not in the Mouth
not to Trust in them to be Justified by them either in Whole or in Part. As to Justification she tells us in the 11 th Article That we are Justified by Faith onely and that this is a Wholsome Doctrine and full of Comfort And as to Good Works she tells us in the 12 th Article That though they do not Justifie but follow after Justification yet are they pleasing and acceptable unto God are the necessary fruit of a true and lively Faith and by which it s known as a Tree by its Fruit. And in the Homily or Sermon to which the Article refers she tells us the same more fully That there can no man by his own acts works and deeds seem they never so good be justified and made righteous before God But every man of necessity is constrained to seek for another righteousness or justification to be received at Gods own hands That is to say the forgiveness of his sins and trespasses That this justification or righteousness which we so receive of Gods Mercy and Christs Merits embraced by Faith is taken accepted and allowed of God for our Perfect and Full Justification That all the world being wrapped in sin by breaking of the Law God sent his onely Son our Saviour Christ into the World to Fullfill the Law for Vs and by shedding of his most pretious bloud to make a Sacrifice and Satisfaction or as it may be called Amends to his Father for our sins to asswage his Wrath and Indignation conceived against us for the same That sinners when they turn again to God unfeignedly are washed by this Sacrifice from their Sins in such sort that there remaineth not any Spot of Sin that shall be Imputed to their Damnation That this is that Justification or Righteousness which S. Paul speaketh of when he saith No man is justified by the Works of the Law but freely by Faith in Jesus Christ And again he saith We believe in Jesus Christ that we be justified freely by the Faith of Christ and not by the Works of the Law because that no man shall be justified by the Works of the Law That Although this Justification be Free to Vs Yet it cometh not So freely to us that there is no Ransom paid therefore at all But God hath tempered his Justice and Mercy together that he would neither by his Justice condemn us to the Everlasting Captivity of the Devil and his Prison of Hell remedyless for ever without Mercy Nor by his Mercy deliver us clearly without Justice or payment of a Just Ransom And whereas it lay not in us that to do He provided a Ransome for us that was the most precious Body and Blood of his own most dear and best beloved Son Jesus Christ. Who beside this Ransome Fullfilled the Law for us Perfectly With much more to the same purpose Shewing That Christ Alone hath payd the Whole Ransome and made Full Satisfaction to God's Justice and that our Righteousness or Good Works come not in for any Share or Part thereof as if by them we should at lest in Part be justified This Doctrine I know is not pleasing to the Socinians nor to the Papists Not to the Socinians Because they Deny that any such Satisfaction is made to Gods Justice at all For if they should allow that Christ alone were able to make a sufficient Satisfaction for the Sins of All they must allow him to be more than Man And therefore in order to the Denying of his Divinity they deny his Satisfaction too Nor to the Papists For though they allow a Satisfaction to Justice Yet they would have this to be done at lest in Part by our selves To make way for Purgatory and consequently for Popish Pardons For if we must pay part of the Debt our selves Christ having not payd the Whole and have not payed it in this Life we must either pay it in Purgatory or else by way of Commutation pay Money for the Popes Pardon to be excused from it But Wee who are not concerned for either of these As neither denying Christs Divinity nor being obliged to maintain Purgatory Have no reason to depart from the Language of our own Church Now to make this the more clear our Church observes further That there are Three things which must go together in our Justification Vpon Gods part his great Mercy and Grace Vpon Christs part Justice that is the Satisfaction of Gods Justice or the Price of our Redemption by offering of his Body and shedding of his Blood with fullfilling the Law perfectly and throughly And upon Our part true and lively Faith in the Merits of Jesus Christ which yet is not ours but by Gods working in us So that in our Justification is not onely Gods Mercy and Grace but his Justice also Which the Apostle calls the Justice of God And it consisteth in Paying the Ransome and fullfilling the Law And so the Grace of God doth not shut out the Justice of God in our Justification but onely shutteth out the Justice of Man that is to say the Justice of our Works as to be Merits of deserving our Justification And therefore S. Paul declareth here nothing upon the behalf of Man concerning his Justification but onely a true and lively Faith which nevertheless is the Gift of God and not Mans onely working without God And yet that Faith doth not shut out Repentance Hope Love Dread and the Fear of God to be joyned with Faith in every man that is justified But it shutteth them out from the Office of Justifying So that though they be all present together in him that is justified yet they justify not all together Nor the Faith allso doth not shut out the Justice of our good Works as necessary to be done afterwards of Duty towards God for we are most bounden to serve God in doing good deeds commanded by him in his holy Scripture all the days of our Life But it excludeth them so that we may not do them to this intent to be made Good by doing them For all the good Works that we can do be unperfect and therefore not able to deserve our Justifiction But our Justification doth come freely by the meer Mercy of God And of so great and free Mercy that whereas all the World was not able of their selves to pay Any Part towards their Ransome it pleased our heavenly Father of his infinite Mercy without any our desert or deservings to prepare for us the most precious Jewels of Christs Body and Blood whereby our Ransome might be fully payd the Law fullfilled and his Justice fully satisfied So that Christ is now the Righteousness of all them that truly do believe in him He for them payd the Ransome by his Death He for them fullfilled the Law in his Life So that now in him and by him every true Christian man may be called a Fullfiller of the Law For as much as that which their Infirmity lacked Christs Justice hath supplied I
somewhat of Faith requisite to put them into a capacity of Receiving a Cure S. Paul at Lystra seeing the Cripple impotent in his feet and perceiving that he had Faith to be Healed sayd to him Stand upright And Christ to Mary Magdalene Thy Faith hath saved thee And again to one of the ten Lepers Thy Faith hath made thee whole And to the Father of the Demoniack praying him to have Compassion on them and heal his Son If thou canst Beleeve saith Christ all things are possible to him that Beleeveth who thereupon replied Lord I Beleeve help my Vnbelief and obtained the Cure And contrarywise of his own Countrey-men it is sayd He did not or could not do many mighty works there Because of their Vnbelief And though Miracles be now ceased yet the Effects of Faith are not And in pursuance of Gods Promises That Whatsoever we ask in Prayer Beleeving we shall Receive We may still expect a suitable Supply Especially if we take it with that Limitation that If we Ask any thing according to his Will he Heareth us And will accordingly Grant us the things we Ask in Faith or at lest what shall be Better for us And this is to Live by Faith Now if thus as is sayd we can Live by Faith and while we be Faithfull in the discharge of our Duty Trust God upon his Promises and from Him Fetch a supply of Strength and Grace Direction and Consolation This will naturally work in us 1. An humble Submission to his Will The Will of the Lord be done Not as I will but as Thou wilt 2. A quiet Contentment in every Condition It is the Lord let him do what seemeth him good We are Less than the Lest of thy Mercies Thou hast Punished us Less than our Iniquities deserve Why doth the living man Complain It is the Lords Mercy that we are not Consumed because his Compassions Fail not 3. A Patient Waiting Gods leisure He that Beleeveth maketh not Hast. The Vision is for an Appointed Time and in the end it will not Ly Though it Tarry Wait for it It will surely come 4. An Acquiescence in Gods Wisdome as to Events Casting our Care upon the Lord who careth for us Not by a Supine Negligence or Carelessness as wholly unconcerned But while we are Carefull to do our Duties leave the Care of Success to God who hath Promised That He will not leave us nor forsake us And that All things shall work together for Good to them that love God So that if things be not just as we could wish they will at lest by so as God sees Better for us And if singly some things may seem for our Hurt yet taken all together they will Work together for Good 5. An assured Hope that in the End All shall be well how contrary so ever things may seem at present As Children of faithfull Abraham Who against Hope Beleeved in Hope That he might be the Father of Many Nations Not considering his own Body as now dead nor the Deadness of Sarah 's Womb Nor Staggered at the Promise of God through Vnbelief Being fully perswaded that he who promised was Able to perform And this both as to the Church of God in general That the Gates of Hell shall not prevail against it And as to Our selves in particular As Knowing whom we have Trusted and that He is Able to Keep what we have Committed to him That He who hath Begun a good Work will perfect it unto the day of Jesus Christ That none is able to pluck us out of our Fathers hand That Nothing shall be able to separate us from the Love of God which is in Christ Jesus our Lord That the Lord shall deliver us from Evill Work and will preserve us to his Heavenly Kingdome To whom he Glory for ever and ever Amen FINIS Job 2.4 Deut. 30.15 Ver. 19. Jer. 21.8 Gen. 2.17 1 Tim. 5.6 Joh. 11.25 Ver. 29. Hebr. 9.27 Rev. 20.6 Rom. 8.13 Ver. 6. Joh. 3.15 16. Gal. 3.11 Heb. 10.38 Hab. 2.4 Heb. 10.38 Dr. Pecock Exod. 14.19 20. Isa. 3.10 Ver. 11. Rom. 3.20 Rom. 5.1 Rom. 1.17 Rom. 4.2 5 6. Gal. 3.6 7. Ver. 11. Tit. 3.5 Jam. 2.18 Ver. 22. Ver. 23. Rom. 4.2 Ver. 3. Ver. 4. Ver. 5. Ver. 6. Ver. 7. Ver. 8. Gal. 5.6 Jam. 2.22 Acts 15.5 Jam. 2.20 Heb. 12.14 Artic. 11. Rom. 6.1 Rom. 3.8 Rom. 6.22 Mat. 1.19 Theognid Tit. 2.12 Ver. 13. Ver. 14. 1 Cor 6.9 Ver. 10. Ver. 11. (a) Article II. Of the Justification of Man We are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ by Faith and not for our own Works or Deservings Wherefore that we are Justified by Faith onely is a most Wholsome Doctrine and full of Comfort as more largely is expressed in the Homily of Justification (b) Article 12. Of Good Works Allbeit that Good Works which are the Fruits of Faith and Follow After Justification cannot put away our sins and endure the severity of Gods Iudgement yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively Faith in so much that by them a lively Faith may be as evidently known as a Tree discerned by the Fruit. Luk. 17.10 Eph. 1.14 Eph. 4.24 Gal. 6.15 Eph. 4.13 1 Pet. 1.5 Gal. 2.17 Heb. 10.19 Ver. 20. Ver. 22. Ver. 24. Ver. 32 33 34. Ver. 33. Ver. 34. 2 Pet. 3.3 2 Tim. 3.5 Heb. 10.36 Ver. 37. Hab. 2.3 Heb. 10.37 Ver. 38. Heb. 11. Heb. 12.1 Heb. 11.4 5 7. Ver. 8 9 20 21 22. Gen. 2.17 Levit. 18.5 Ezek. 20.11 Gal. 3.11 12. Rom. 10.5 6. Heb. 10.39 Heb. 11.2 Ver. 8 9. Ver. 1$ Ver. 13. Ver. 14. Ver. 15. Ver. 16. Ver. 26. Ver. 27. Ver. 35. Ver. 36. Ver. 37. Ver. 39. Ver. 4$ January 6. Gal. 3.14 Ver. 8. Ver. 7. Ver. 9. Ver. 11. Heb. 11.3 Psal. 14.1 2 Tim. 1.10 Tit. 1.11 1 Cor. 11.16 Mat. 12.41 42. Luk. 11-31 32. Joh. 11.24 Mat. 22 23-32 Jam. 2.19 Luk. 9.23 Mat. 10.38 Mar. 8.34 Mat. 19.21 Mar. 10.19 Joh. 12.25 Heb. 11.8 Ver. 9. Ver. 17. Ver. 18. Ver. 19. Ver. 24 25. Ver. 26. Ver. 33. Ver. 34. Ver. 35. Ver. 36. Ver. 37. * Mr. Gataker in his Adversaria Cap. 44. thinks that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should rather be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because Vivicumburium or Burning alive being a punishment then frequently inflicted on Christians of which in this Catalog of suffrings there is no other mention he thinks it more likely that it should thus be here mentioned with such a Paronomasia which the Apostle seems to affect than that in the Enumeration of their Torments should be here inserted their being Tempted And our Church seems to favour this Reading which in the second part of that Sermon of Faith where this place is cited at large hath it thus Some have been Racked some Slain some Stoned some Sawn some Rent in pieces some Beheaded some Brent without mercy and would not be delivered because they looked to Rise again to a better state Ver. 38. Ver. 39. Act. 19.22 Ver. 23. Ver. 24. Act. 21.13 Heb. 11.7 Prov. 14.16 Prov. 22.3 Prov. 27.12 Exod. 9.20 Ver. 21. Prov. 14.9 Prov. 10.23 Prov. 7.22 Ver. 23. Mat 12.41 Luk. 11.32 Jonah 2.4 Ver. 5. Ver. 8. Ver. 9. Gen. 19.14 Ver. 24 25. 2 Pet. 3.3 Ver. 5. Luk. 13.3 5. 2 Pet. 3.10 1 Thes. 5.2 Ver. 3. Psal. 1.1 Wisd. 5.3 Ver. 4. Ver. 5. Ver. 7. Deut. 29.19 Ver. 20. Ver. 21. Deut. 17.13 Heb. 11.9 Ver. 10. Ver. 11. Ver. 20. Ver. 22. Psal 10.14 Prov. 16.3 Prov. 3.15 Psal. 37.5 Ver. 7. Ver. 9. Psal. 18.2 Joh. 15.4 Ver. 5. Gal. 2.20 Joh. 1.16 Joh. 7.37 38 39. Joh. 4.14 Isa. 12.3 Rom. 8.26 Phil. 2.13 Collect for Easter Week Phil. 4.13 Jam. 1.5 Ver. 6. Jam. 4.2 Ver. 3. Ver. 15. Heb. 4.2 Act. 14.9 10. Luk. 7.50 Luk. 17.19 Mar. 9.22 Ver. 23. Ver. 24. Mat. 13.58 Mar. 6.5 6. Mat. 21.22 1 Joh. 5.14 Act. 21.14 Mat. 26.39 1 Sam. 3.18 Gen. 32.10 Ezr. 9.10 Lam. 3.39 Ver. 22. Isai. 28.16 Hab. 2.3 1 Pet. 5.7 Heb. 13.5 Rom. 8.28 Gal. 3.7 9. Rom. 4.18 Ver. 19. Ver. 20. Ver. 21. Mat. 16.18 2 Tim. 1.12 Phil. 1.6 Joh. 10.29 Rom. 8.39 2 Tim. 4.18