faithful servants For in truth this latter sense is scarce maintained or allowed by any Good Christian or if it be we shall not account it worth the expence of so much paâ—ns and time to refute them any further than the thing it self doth rightly considered For merit as is said effect is the just right that a man hath to a thing in possession of another there being no difference in such cases between what man enjoys and what he doth not enjoy but that the one is in the possession of himself and the oâ—her of another both being of right his own the one by ancient and the other perhaps by moderner purchase And this is founded upon the equity of Commutative Justice whereby one thing is exchanged for anoâ—her as about for reward such a commensurateness of the Action of a Christian being never to be found in order to the end promised For alâ— that we can do is our duty to God and not our desert And though God may have seem'd to have receeded in some manner from his original Râ—ght over us in that he stipulates with his servants and Covenants with them for such imâ—ense â—ecompence for such light labours yet this doth not extinguish his dominâ—on absolute over us nor extenuate or bring down the vaâ—ue of the reward it self so far as to ballance the account between God and man so that they should relate to one another as do Debtor and Creditor Because whether man contracts or not whether he promises or not Justice in behalf of the Servant claims a proportionable reward and a Debtor he is really though perhaps Legally he be not But between God and man theâ—e is no such natural mutual obligation before a free promise on Gods part issued out And therefore after such promise made impossible it is that any or many Acts on mans part should be commensurate to the goodness of the reward expected but it must all depend upon favour and grace For who hath pâ—evented Job 41. 11. me saith God in Job that I should repay him And St. Paul to the Romans Now to him that worketh is the reward not reckoned of Grace but Rom. 4. 4. of debt The principal enquiry then is about the works of such as acknowledge a Freeness of promise in God as most or all Christians do what proportion they may bear to the reward so freely promised And in truth there seems no less then a contradiction after an acknowledgement of the freeness of a promise infinitely exceeding the labour or work made to impute the reward rather to the work than to the promise For he that cannot merit the cause absolutely required to the effect cannot be said to merit the Effect so that he who protests against the sufficiency of his work to merit the promise can have no tolerable pretension to merit the effect Hence it is that Paul saith against such as may glory in their works Where is boasting Rom. 3. 27. then It is excluded By what Law Of works Nay But by the Law of Faith And yet in the two more favourable and less proper senses above specified may a man without prejudice to Gods free Grace or Faith on Christ be said to merit there being more exotiqueness to Scripture Phrase and harshness to ears tender of Gods free Grace than guilt in that word For first who can denie that he is the servant of God that he is according to the vow in baptism a Souldier of Jesus Christ that he serves under him in the work of the Gospel against the world and flesh and Devil to the encrease of Grace and vertue according to Godliness This is to merit many times with the ancient without any implication of obligation upon God or Christ towards us for our service The second acceptation then is cheifly to be discussed which allows not only a service but an efficacie to Good works so far as to render them capable of such a term as Merit For there is a wide difference between a sufficiencie of a work to obtain a thing and the efficiencie The former indeed is absolute The latter not so St. Paul saying to the Corinthians 2 Cor. 6. 1. We therefore as workers together with him i. e. God doth certainly impâ—ie somewhat of activeness and efficiency by way at least of Instrument subordinate to that of God towards the great work of advancing the Gospel but he disavows a sufficiencie when he saith Who is sufficient for these 2 Cor. 2. 16. 1 Cor. 3. 5. things and when he saith Who then is Paul and who is Apollos but Ministers by whom ye believed even as the Lord gave to every man and so then neâ—ther is he that planteth any thing neither he that watereth but God that giveth the 7. increase No man can be a minister or instrument to another but he must act Non est tamen alienum nâ—c arrogans si etiam David remunerâ—tionem à Domino Deo suo pro egregiis latoribus posâ—ulet Praerâ—gativa est fâ—dâ—i atque justitiae de Domini favore mercidem usurpare Ambros in Psal 119. 1. Et tamen si bene cogites ipse dedit fidem primò qua cum promeruisii non enim de tuo promeruisti ut tibi aliquid deberetur c. Aug. Tract 3. in Joan. Ipsa vita aeterna quae utique in fine sine fine habebitur ideo meâ—itiâ— praecedentibus redditur quia ea merita quibus redditur non a nobis parata sunt per nostram suffâ—cientiam sed in nobis facta per gratiam etiam ipsa Gratia nuncupatur non ob aliud nisi quia gratis dâ—tur Aug. Ep. 105. â— together with him Again No man that is an instrument or minister to another can intitle himself absolutely or principally to the effect So then supposing that upon works evangelical reward certainly follows of course of Gods promise vet this glory is not to be assumed to the Instrument but Principal causes moving thereunto which are three principally arising and over-ruling a Christian The inward Grace of Gods spirit in respect of man working The Indulgence of God in remitting the rigour of the Law according to whose exactness the work is to be but seldom or never is performed And the promise of God condescending to such low and favourable terms in bestowing his rewards So that notwithstanding as is said there be certainly an efficacy which sometimes the holy Fathers call merit in Good works there is never found a sufficiencie or such a worth in the best Christians actions which may be commensurate to our Salvation For though as many of the reformed have truly spoken we be saved by our Good works we are not saved for our Good works no more then being saved and Justified by our Faith we are Justified for our Faith as shall be seen by and by So then all the merit of a true Christian consists in this That being by Faith built upon that sure and
private reason perswade him That he hath found out the truth and yet at the same time assure him That he is no less fallible than another man and therefore may possibly embrace and hug a false conception with as much fondness as a true and withal That private Judgements are not in themselves so safe as publique nor single as many What violence were this to his reason nay how much more rational than the first simple Act to comply with the Reason of others whom reason also requires to listen to and obey and Scripture much more From hence we may rightly conclude against both extremes in these days who yet agree in this very ill-grounded opinion That there must be an Infallible Director or Judge or we cannot submit to them in matters of Faith and our Salvation This is absolutely untrue both in humane and divine matters Who sees not indeed that it were to be wished for and above all things desired Who sees not the great inconvenience for want of such a standard of opinions as this But can we rationally conclude therefore that so it is Or hath God or ought he of his necessary goodness and wisdom as some have ventured to affirm to grant all things that are infallibly good for man Is it not sufficient that a fair though not infallible way is opened to attain the truth here and bliss hereafter but every one must find it Is it little or no absurditie That infinite never come to means of truth and so great that many who enjoy them do not receive the benefit by them Again Are good manners and virtues no less essential to Salvation than Faith and is there no infallible Judge of manners Is there no infallible Casuist And must there be of points of Faith How many have the infallible Rule of holy Life and yet mistake either in the sense or application of it so far as to perish in unknown Sins And yet none have to prevent that great and common evil call'd for an infallible Censour whose determinations might settle doubtful consciences in greatest safety and silence all apologies which are wont to be made for our sins and errors and so bring us nec essarily to truth or leave us under self and affected condemnation But The Ground of this mistake being farther searched into will be found very weak and fallacious An infallible Faith say they must have an infallible Judge And of these some assume thus There is no man infallible Therefore no man can be Judge of Faith Others assume thus But there is and must be an infallible Faith Therefore there must be an infallible Judge So that we see both would have infallible Judges but differ only in their choice of them For The former would have the Scriptures Judge and Rule which is very honest but very simple The later would have some external Judge which hath much more of reason in it And fails only in the choice of this Judge or in the description of him For There is nothing more unreasonable than to ordain that which is under debate to be Judge of it self besides the great absurdity of confounding the Rule or Law and the Interpreter and Judge And There is nothing more fallacious than to confound Causes and occasions together as the later opinion doth For If the Church or whatever Judge may be supposed were the true direct cause of our Faith then indeed it would necessarily follow That our Faith could no wayes be infallible unless the Judge were also infallible the effect not exceeding the cause nor the Conclusion the Premises or propositions from whence it was deduced But Because the Church is only on Occasion or a Cause without which we should neither believe the Scriptures in general to be the Word of God nor any sentence to be duly drawn from the same there is no necessity at all of such a consequence For The Infallibility now spoken of is either the thing believed which is the Word of God of which the Church I hope is no Cause or the Grace of Faith excited and exercised by us through the Spirit of Grace in us the mynistery of the Church serving thereunto acording to St. Paul saying We therefore as workers together with 2 Cor. 6. 1. him beseech you also that ye receive not the grace of God in vain For as in things natural He that applies Actives to Passives that is the Cause proper to the matter about which the Action is is not the proper or natural cause of the Effect but the occasion only yet is said vulgarly so to be as when a man applies fire to combustible matter he may though improperly be said to burn it when it is the fire and not he that burns it So the Church or Judge of Scriptures sense applying the same to a capable subject the effect is true and infallible Faith but it is not the effect of the Church or instrument or mean rather but of the Holy Spirit of Grace which taketh occasion from thence to produce Faith and that infallible For Were this Infallibility we now speak of the Churches then when ever the Church should so propound and urge points of Faith they must needs have an effect in the Soul For if they say The Church teaches in an humane way they say she teaches in a fallible way which overthrows all And from this is cleared that difficulty which opposeth a Judge of Scripture and Faith because none could be found infallible For not making the Judge the cause of Faith but occasion he may be necessarily required to Faith God who is the only principal cause with his holy word seldom or never concurring without those outward means And therefore though I readily enough grant That the Scriptures are so plainly written that a single simple person wanting greater helps to attain to the abstruser sence of them and using his honest and simple endeavour may easily find so much of the Rule of Faith and holy Life as to be saved by them yet I cannot say the same of any men who presuming on Gods power against his promise which includeth the use of outward meanes or mistaking his promise for absolute when it is conditional shall look no farther than their own wits shall lead them Now The outward meanes to which God hath annexed his promise of Grace may be these First That which we have here handled a general and sober submission to the Guides of our youth and our spiritual Fathers and Pastors in Christ which to forsake is the part of a wanton and fornicating Soul according to Solomon This common Reason and nature it self seem to require of all Prov. 2. 17. under Autority by the disposition of Almighty God That they in the first place hearken unto the voice and explication of the Church wherein they are educated until such time as a greater manifestation of truth shall withdraw them unwillingly from the same For so long as Senses are equally probable on both
Justice But to arrive in this doubtful and perplexed way to the right end of this Dispute it will be necessarie to pass briefly through all the several Causes of our Justification and so much the rather because divers before have so done and failed in their Divinity because of a mistake in Logick in miscalling Causes And first we must know otherwise then some have taught That the Material Cause of our Justification is not the graces in us nor the pardon without us nor remission of sins nor obedience of Christ nor of our selves but the person justified is the subject of Justification For who with good sense can say Our sins are justified our good works are Justified Acts. 13. 3â— True it is St. Paul saith by him Christ all that believe are justified from all things from which ye could not be Justified by the Law of Moses Shewing hereby that we are Justified from our sins but not that our sins are Justified And so where St. James speaks so often of which hereafter that we are Justified by Works he intendeth not to say our Works are Justified For t is the person not the qualities of him that is Justified And if any speak otherwise they must be helpt out by recurring to Figurative not proper speaking In such cases as these if ever we would judge aright we must hold as precisely as can be to propriety of speech About the Final cause of our Justification I find nothing singular but in common with all the Acts of God towards man and all the Actions of Man towards God viz The glory of God Neither is there any difference of parties herein But concerning the Formal Cause of our Justification before God some discord is found yea concerning a Formal Cause in General what it is and wherein it consisteth which is very necessarie to be understood to attain to the true notion of being Formally Justified A Formal Cause then is that whereby a thing is what it is subsists in it self and is distinguished from other things being always essential and intrinsecal to the thing so by it constituted that it cannot be so much as conceived without it and cannot possibly but be with it This whether artificial or not I weigh not much but is a true description of that Cause For instance sake A man is a man properly by his soul and not by his body his soul being his Inward form and as it is impossible that he should be so without it so is it impossible but that he should be so with it whatever outward visible defects or imperfections may appear otherwise So in the present cause it must necessarily be that the Formal Cause of our Justification be intrinsecal to the Justified person and that not being that he should not be justified Contrary to what some have affirmed upon this occasion who from an instance of an Eclipse would show that the formal Cause is not alwayes intrinsecal to that which it formeth For say they as it should seem by the autority of Zabarel In an Eclipse of the Sun the Moon interposing is the formal Cause of the Darkness of the Earth and yet it is not intrinsecal to it but separate But the mistake is plain that the Moon being not the cause of the earth it self but of the darkness of the earth only it is not the Formal Cause of that and so may be extrinsecal to it and intrinsecal to the darkness as the formal cause but whether this be so or not we are here only to show that no cause formal can be external to the thing of which it is the form and by consequence that nothing without us can be the formal cause of our Justification or that whereby we are denominated Just before God So that neither Christ nor his merits do render us so Justified And therefore they who to magnifie the mistery of our Justification do object to themselves How a man can be Just by the justice of another and how righteous by another persons righteousness any more than a man can hear with another mans ears or see with another mans eyes do tie such a knot as they can by no means loose For in plain truth neither the one nor the other can formally be But they may say As it is Christs righteousness indeed and rests only in him so we cannot be said to be justified formally by it but as it is made ours especially by Faith and is applied unto us so we may be formally Justified by it To which I say that if that individual formal Righteousness which is in Christ were by any means so transferred formally unto us and infused into us that we should in like manner possess it as did Christ then indeed the argument would hold very good that by such application we were Justified formally by Christs righteousness but no such thing will be granted neither is any such thing needfull For though the Scripture saith directly that Christ is The Lord our Phil. 3. 9. righteousness and St. Paul desireth to be found in Christ not having his own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith Yet we are not to understand hereby that the formal righteousness of Christ becomes our formal Righteousness but that he is by the Gospel he revealed unto us the teacher of Righteousness and that far different from that Righteousness of the Law which St. Paul calls his own as that which he brought with him to Christ and he is Justification is neither but a certain action in God applied unto us or a certain respect or relation whereby we ar acquit of our sins and accepted to life everlasting Perkins Gal 2. 16. Rom. 8. 30. the Prime Cause of our Righteousness sending his holy Spirit unto us and by his merits appeasing the wrath of God and satisfying his Justice for us all which is not the formal cause of our Righteousness or Justification For neither is that formal righteousness in us which is inherent Righteousness the formal Cause of our Justification But our Justification formal is an Act of God terminating in Man whereby he is absolved from all guilt reputed Just and accepted to Grace and favour with God When God hath actually passed this divine free and gracious sentence upon a sinner then and not before is he formally Justified This is the end and consummation of all differences between God and man and the initiating him into all saving Grace here and Glory hereafter as St. Paul writing to the Romans witnesseth in these words Whom he predestinated them he also called and whom he called them he also Justified and whom he justified them he also glorified CHAP. XIX Of the Efficient Cause of Justification IT remains therefore now that we proceed to the means causes and motives inducing God Almighty thus to Justifie Man a sinner whom he might rather condemn for his unrighteousness And these as
end of all St. Pauls Epistles to the Romans to the Colossians to the Galatians to the Hebrews especially not excluding the other where he most expresly and zealously urges Faith against works and he shall soon perceive that his intention and drift is not absolutely to oppose works of Faith to the doctrine or Grace of Faith but the works of the Law which infirmer Christians newly entred into the Faith of Christ had so venerable an opinion of that they imagined Christ could profit nothing without the works either Ceremonial or Moral of the Law of Moses For whereas they for instance depended absolutely on Circumcision for their Justification and thought that without so sacred and solemn a Rite they could not be profited by Christ himself St. Paul on the other side resolutely and positively determineth thus Behold I Paul say unto you that if you be circumcised Gal. 5. 2. v. 4. Christ shall profit you nothing And presently after Christ is become of no effect unto you whosoever of you are Justified by the Law ye are fallen from Grace Can any thing be more manifest then here it is that Grace is opposed to the Law And that to trust in that is to fall from Christ And when it followeth We through the Spirit wait for the hope of righteousness by Faith is it not v. 5. as plain as need be that Faith is here taken for that doctrine and not Act of Faith whereby men are instructed in Christ believe in Christ adhere to him relinquishing the imperfect and antiquated doctrine of the Law and its practises which by St. Paul are all called Flesh in opposition to the spiritual worship of the Gospel as to the Philippians For we are the Circumcision Phil. 3. 3. which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh Though I might also have confidence in the flesh c. 4. Rom. 3. 21. And to the Romans But now the Righteousness of God without the Law is manifested that is surely now is the doctrine of Righteousness published through Christ without the Law being witnessed by the Law and the Prophets Even the righteousness of God which is by faith of Jesus Christ unto all 22. 20. 27. and upon all that believe And verse the twentieth By the deeds of the Law there shall no flesh be justified c. And verse the twenty seventh the Anti thesis or opposition doth most evidently declare the Apostles intention Where is boasting then It is excluded By what Law Of Works Nay but by the Law of Faith The Law of Works then is the Law of Moses and the Law of Faith is the Law of Christ And to be Justified by Faith in Jesus of which immediately before is to be understood of the whole Covenant of Grace or Faith which is made to us in Christ Jesus and revealed in the Gospel as contradistinct to that Covenant of Works given by Moses and not of any special Grace or Act of Faith as Faith is sometimes distinguished from other Evangelical Graces It may be said that the works of the Law are excluded expresly and therefore no competition is to be made between them and Faith in the case of our Justification To which my answer is That though I grant that not only the works of the Law though moral do not Justifie but not the works of Faith of themselves yet I may confidently say None of these places commonly alleadged by the Exalters of Faith and Depressors of Good works to null the merits of works done even in Faith of Christ do according to the literal meaning really perform so much yet I rather choose to affirm That the works excluded by St. Paul are not works of the Law moral so much as Mosaical For the morality of the Old Law was not properly of Moses but the Ceremonial only and consequently the Law from these taking its denomination of Mosaical when works of the Law are mentioned in the New Testament we are to understand Mosaical Works rather than Moral but not at all works of Faith So that whatsoever is contended or pretended our being justified freely by Grace and justified again by Faith do Rom. 3. 24. Gal. 2. 16. not at all deny our Justification by works of Faith or that the efficiency of such a Faith is quite of another nature from that of works done in Faith But yet it is plain from the whole design of the Epistle of St. James the Quoniam haec opinio fuerit exerta sine operibus justificari hominem aliae Apostolicae Epistolae Petri Joannis Jacobi Judae contra eum maximâ— dirigunt intentionem ut vehementer astruant fidem sine operibus nihil prodesse c. Aug. de Fide Operibus c. 14. second Epistle of St. Peter the Epistle of St. Jude that divers of Old did so mistake St. Paul as of late dayes he hath been understood which moved St. Austin to say directly that these Epistles were on purpose contrived and published to obviate such a misconstruction of the Blessed Apostle as if he had intended when he often sayes We are Justified by Faith only a separate notion of Faith from works and effects of Faith which was far from him from whence we have a very compendious solid and clear reconciliation of St. James his Epistle especially with those of St. Paul For as is shewed already certain it is that it being his principal end to oppose and void the pretensions of the Jews to Justification without believing in Christ or as a more moderate sort of them weak in the Faith of Christ admitting no sufficiency in Christ to justifie them without a dash as least of Moses's Law he declared freely for an absolute sufficiency in the Faith of Christ to justify and save such as believe in him This doctrine of St. Paul was quite mistaken by some who supposed that the act of believing simpâ—y taken or the Grace of Faith specially used was it whereby they were in a certain way of being justified leaving out the fruits and effects of that lively Faith and making it a dead Faith as St. James calleth it who thus argueth against such a fond and dangerous presumption What doth it profit my brethren though a James 2. 14. 17. man say he hath Faith and have not works can Faith save him Faith without works is dead For the use and end of knowledge and Faith being only obedience and a life according to Faith what a monstrous and ridiculous thing would it be to divide the Cause from the effects proper to it But it is usually replied No God forbid we should divide Faith from good Works Where there is true justifying Faith there will be there must be good works and that for several other reasons but not for our Justification This is most true whereever there is a Justifying Faith there will be good Works but what do they there in order to
alledged more pregnantly proving the power of that fiducial Faith as I may so call it in order to the Justification of a man before God and yet it must here be granted That this trust is much different from the Faith contended for And that from hence or the like Texts not a different vertue in nature or kind though peradventure more effectual and prevalent is ascribed to it above other Graces in order to our Justification All which is no less true of our Sanctification than our Justification For we are altogether as much sanctified by Faith alone as we are justified by Faith alone or only as appeareth from the Scripture which saith That our hearts are John 15. 3. Acts 15. 9. purified by Faith So that in this much disputed Question I know no readier way of satisfying the fearful and dubious mind than by taking a due estimate of the power of a General or Particular Faith in reference to Fides nos à peccatis omnibus purgat mentes nostras illuminat Deo concliat Prosper ubi supr our Sanctification and judging alike of our Justification thereby For we are sanctified as freely by Grace as we are justified and as much by Faith too as Prosper before cited saith And therefore lastly in answer to divers places of the Ancients which are produced to confirm the modern sense of Justification by Faith alone I answer in a word That it is true their words seem to attest so much but their meaning was plainly no more than this That Faith many times doth justifie without Works that is any outward manifestation of their Faith by such fruits but never without inward acts of Repentance and Charity distinct from this special Faith nor without such a devotion to good Works which wants nothing but opportunity to exert them which is by an extraordinary Clemencie and Grace of God accepted for the thing it self This appears by the example by them given to manifest their meaning of the Thief on the Cross who was so justified and saved by Faith alone without good Works answerable thereunto because his sudden faith was prevented by sudden death Nevertheless That his Faith was so much alone as to exclude Repentance and such Graces as were competible to one in his condition from a proportionable concurrence to that effect is no where said nor intended by any of the Fathers whose judgment is of account in the Church of God CHAP. XXI A third Effect of Justifying Faith Assurance of our Salvation How far a man is bound to be sure of his Salvation and how far this assurance may be obtained The Reasons commonly drawn from Scripture proving the necessity of this assurance not sufficient c. ANother effect of Faith or at least consequence upon it hath the certainty or assurance of our Justification and Salvation been commonly reputed The better to understand which we must take as supposed and granted the difference between the Truth of a thing and Evidence of it or the Certainty that such a thing is and the knowledge that so it is So that the doubting of our Justification or Salvation doth not make the thing infallibly so but leaves us under fears and sometimes disconsolations But a competent remedy seems to me to be ready at hand if we consider that our opinion of our selves is no good conclusion against our selves but rather being founded in humility and disowning of our worth and righteousness an introduction to a comfortable hope in Gods mercy who hath begun at least the work of Grace in us by rendring us studious and anxious about his service and our salvation unless it could be proved which we shall see presently whether so or not out of the word of God that it is his will and direct command that we should have this assurance in us For as saint John saith Hereby we know that we are of the truth and shall assurt 1 John 3. 19 20. our hearts before him For if our heart condem us God is greater than our heart and knoweth all things i. e. the hearts and consciences of the children of God do frequently condemn them but their comfort is that God is greater than their hearts and doth not judge according to what opinion good or evil we have of our selves but according to his own Wiâ—dom and Grace So that it is no just inference at all I do not believe I shall be saved therefore I shall not be saved Nor this I do believe I shall not be saved therefore I shall not be saved Only they have great cause thus to argue and conclude against themselves who are wont on the contraâ—y to reason I believe I shall be saved therefore I shall be saved abusing and corrupting the Doctrine of Faith two wayes most dangerously First In making it the simple and direct cause or means unto Justification and then a reason of a Reflex act whereby they stand assured that they are so acquitted and justified before God But St. John in the former words cited reasons much otherwise For having in the 18. verse exhorted to and urged the duty of mutual Christian Charity he inferreth from thence in the 19. verse Hereby we know that we are of the truth c. i. e. from the Indication of Love and Charity to the Brethren â—ere is then an assurance and that before God and yet as we have seen there resteth and consisteth withall a diffidence and doubting as we have shewed The reconciliation of this seeming opposition doth lead us to a necessary distinction tending to the resolving of the principal Querie and it is between the State of Justification and the Act of Justification And again as to Assurance here spoken of It is one thing to be assured of our Justification and another of our Salvation as shall hereafter appear First then I hold it sufficiently demonstrable out of Scripture That a man may and every good Christian ought to be assured that he is in a state of being justified and saved likewise This we teach well in our Church Catechise in answer to this Question Doest not thou think that thou art bound to believe as they have promised for thee thus Yes verily and by Gods help so I will and I heartily thank our heavenly Father that he hath called me to this State of Salvation through Jesus Christ our Saviour Every Christian that in Baptism hath put on Christ and is entred into a Covenant of Grace with God is bound to believe assuredly that thereby he is in a state of Salvation and Justification For thereby God hath especially elected him to salvation of which Election the Scriptures chiefly if not only speak which are drawn to signife the Eternal Decree of God choosing not only men estranged from God to the Covenant of Grace but such as are first within the Covenant to an infallible Justification and Salvation This I say is rarely if at all intended by any of those many Texts of Scripture alledged to
to him as were his Disciples for whom he there particularly prays the argument would be of the greater force but it is not so any more then it is true in all respects what Christ saith of himself in St. Matthew I am not sent but unto the lost sheep of the house of Israel So Matth. 15. 24. that as Christ before his resurrection shewed himself very nice how he dealt the Word of Life to the Gentiles so might he at the same time declare a more special desire of the salvation of his elected Servants than of others For we know which is another answer how the Scripture frequently by a note of Denyal doth not intend an absolute exclusion of a thing but comparative only as where God says I will have mercy and not sacrifice Christ prayed not for the world so intensly and particularly or at that time Therefore he prayed not at all is no good consequence And no more is that which is made from an adequateness of the Death of Christ to the actual application of the merits of the same death by such intercession as Prayer So that though Christ did not actually pray for all yet he might dye for all according to the distinction of a twofold Quantum in Medico est sâ—nare merit aegrotum Ipse se interimit qui pâ—aecepta Medici â—â—servare non vult Aug. in Joan. cap. 3. 17. Exhibition of Christ abovesaid For Christ was exhibited as an efficacious Means of Salvation and as an efficacious Cure A precious Antidote or Salve is in its own nature and the intention of the Compounder equally operative and effectual to all Persons in like manner affected All men naturally were involved in the same evil alike affected and infected And Christs Death and Passion alike soveraign to all persons and ordained for all And the difference in the first Case and the second is only in the actual Application thereof For as many as receive that are certainly cured And the Scripture tells us As many as receive him Christ to them gave John 1. 12. he power to become the Sons of God to them that believe in his name Therefore the main enquiry is much more about the difference and variety outward then in the means it self And how and whence it comes to pass that the Death and Passion of Christ are so applyed to one above another that to one they become actually efficacious and to another in aptitude and general institution only If in answer to this doubt we shall say That by Faith and Repentance we are made partakers of Christ we shall answer most truly but not sufficiently because the same difficulty returns upon us How some believe and embrace Christ and are made partakers of his benefits and not others seeing so great salvation is tendered to all Here it is absolutely necessary to take in the Grace of God and his free love towards Mankind in some sense at least by all that will be accounted Christians and not by wisdome make void the Cross of Christ For supposing that God hath made a free and general Covenant with Mankind which Covenant neither is nor can as it is a Covenant be simple and inconditionate so far as nothing should be required thereby of Man to the being capable of the benefit of it it will of necessity follow that the knowledge of this Covenant of Grace must be had by such as receive any benefit thereby For else how is it possible that they should fulfill in any manner the Condition required were it no more than some will make it to receive it by Faith without any more ado then to believe themselves into Gods Grace and Favour by a tacite internal act And this and no more being supposed that such love and gracious purpose for which no natural Cause can be found out to certifie or satisfie any man in the truth thereof were ordained for any specially it must be known by Revelation and not Ratiocination And all extraordinary Revelations besides and above what Nature can discover are purely Acts of Grace and not of Work And therefore why God doth reveal his Gospel to one people or person and not to another can have no other original Cause then the Beneplacitum Good pleasure of God as is plainly Matth. 11. 27. affirmed by Christ himself Neither knoweth any man the Father but the Son and he to whomsoever the Son will reveal him And before I thank v. 25. thee O Father Lord of Heaven and Earth because thou hast hid those things from the wise and prudent and revealed them unto babes And in St. Peters Matth. 16. 11 1 Cor. 2 14. case Flesh and bloud hath not revealed this unto thee And St. Paul saith The Natural man cannot know the things of God because they are spiritually discerned From whence it is manifest that though God hath decreed the Salvation of a man by Christ yet this general intention cannot possibly take effect without a super-added Act of Free Grace whereby this Reparation is made known Again it follows That there is no obligation upon God antecedent to his own will and inclination moving him to reveal the same and that only out of Congruity not of Justice or Necessity as supposing a decree given to Man which would be wholly unprofitable and vain without such revelation But why one Man or Nation should be blessed with this gift rather than another there is not so much as congruity to be fairly alledged or reasonably offered And as this is the first act of God on the understanding of Man towards his restitution so is the second act of Man flowing mixtly from his Will and Understanding both altogether owing to Gods Grace and that is believing what before he knew For that this is necessary no doubt can be made or that this is the true cause of being profited or not by Christ St. Paul thus writing For unto us was the Gospel preached as well as unto them Hebr. 4. 2. but the word preached did not profit them not being mixed with Faith in them that heard it This diversity is very great but what is the cause of it is not agreed upon For if any shall say It comes from the difference found in Christ as Mediatour he is known to be mistaken by what is said If any one shall say It proceeds from the will and free Election of Man he falls into a worse absurdity for the will of man as free acts or works nothing at all but as determined either by its self or by some other And if by it self either simply and absolutely or joyntly with another cause And this cause must be either taken from somewhat outward as the object duly propounded or inward by way of efficiencie But it cannot be any outward object presenting it self only as a final cause which hath only a moral and not natural influence For if it be demanded to what end such an inward act of the will
but I said that Cook reports them as heard from Diodates own mouth and I there give him the very Page where those words are to be found and this simple Quarreller and Vindicator of Puritans hath no other way to evade this then by a bold and sensless denial of the thing so apparent Now to that excellently learned person Bochartus what is it I say against him but that he would needs be medling where it concerns him not as the too common practise hath constantly been both of French and Dutch Divines What have they to do to interpose so often and uncharitably in behalf of Puritans as they have Is it not sufficient that they are not disquieted by us in their singularities and inconformities to the perpetual constitution and orders of Christs Universal Church but they must needs seek all occasions pragmatically to animate Sectaries to give them counsel and assistance to give them Communicatory Nisi me mea fallat opinio afhâ— mare auâ—â—â— quamum familtaris congress is gratiâ lâ—pâ—re vâ—nour à Duâ—â—llor antua illum à me superari crationis scriptae nitâ—re utilitate cun ejus scriptio â—â—ta prolixitate ariditate pariat fastidium taedium lectori hand dubium mea etiam ad aperturam libri detmebit cum amaena fincifera voluptate capietque desiderio alteriora legendi nullis offuciis Strephis paralogismis imprimis diverticulis cum à proposiio tum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cardine litis quaestioniquâ— quae inter Hiâ— raâ—chic â—â— Puritanos vertitur deterritus conâ—â—â—sâ—â— ad aljiciendas chartas ut in lectione vindiciarum Durellianarum Lud. Molin ante Durel Patroni p. 2. 3. Letters in the height of their Seditions and Schisms to write Apologies and Vindications for them as Bochartus hath In which besides this I think he was in an error to suppose that that great Truth he defends of Subjects not to take up Arms against their Soveraign can be made good from the Cabbalistical and Talmudical sayings of the Rabbies upon which that Thesis is chiefly built and may be as easily pull'd down by rejecting such Ornaments rather then Arguments of Speech And this is all he objects against me in that bold Work of his saving several reproachful tearms which I will not trouble any body with Only concerning the Canina facundia i. e. Dogged Eloquence he taxeth me with I may tell him I am not fit to be his or his Brethrens Scholar in such Speeches And yet as * Turpe est contra ardenter perversa assâ—rentes 〈◊〉 pra veritaâ—â— frgidi res inveno i. Rusâ—ic Diac. Advers Acephâ—l Rusticus Diaconus hath it against the Acephali or headless Schismaticks in his days It 's very absurd for us to be found more cool for the Truth when we write against such as vehemently assert the contrary And concerning the barbarousness and unevenness of my stile though I want not matter of defense from several heads I shall pass them over and also his most polite and elegant stile for which he praises himself so worthily and wisely and only refer the Reader to that one instance which he may find Page 2 and 3 of his Patronus against Monsieur Durell where this great and vain-glorious Latinst while he magnifies his singular Talent of Elegance in the Latin Tongue offends in his tedious and ill-joynted Period against the Rules of Rhetorick and in worse concordance against the common Rules of Grammar So unluckie is this man and that in more ways then I will object to him And now I must touch a farther occasion of my present undertaking and that was the many errors vented by dissenting persons in our Church with which our Adversaries commonly revil'd us as shall be seen by and by in the mean time least any should suppose I go out Perkinsius qui in Aâ—li◠〈◊〉 〈◊〉 â—he legiae 〈◊〉 â—xiulâ—â— â—ujus 〈…〉 〈…〉 〈…〉 〈…〉 Vortius Biâ—lioth l. 2 c. 3. of the common road of forreign Reformers so much trod by many Dissenters amongst us because I was not well skill'd in Calvins Bezas and Ursins Works I must tell them they were the Authors first of all recommended unto me and read by me more then those of our own Church And because I knew well of what great account as well abroad as at home Mr. Perkins his works were I would be no stranger in them but finding in them a servile and credulous spirit so far addicted to such Modern Divines that scarce any thing so new harsh or inconsistent with the judgment of Antiquity fell from them but Perkins presently took it up for Scripture and Catholick Doctrine and transcribed the same into his Works I have here collected in brief what I observed as Heterodox in his Works apt to corrupt young and injudicious Readers But here I shall say nothing of his known monstrous sense of Gods Decrees and Predestination but what a Learned Person his great friend and defender hath said before me Bishop * Abbot in Thompson Diâ—â— c. 1. Perkinsius vir alt quin eruditur pius 〈…〉 quam ille centra 〈◊〉 câ—ntra veteris Ecclesiae fidâ—m cura lâ—psâ—â— Alani absoluâ—â— dâ—cretam 〈…〉 non levem erravit Perkins on Gal. 3. v. 12. Abbot Perkins saith he otherwise a very learned and godly man in describing Divine Predestination which contrary to our and the Ancient Church he hath determined to be decreed without the fall of Adam hath committed no small Error 1. The first I observe is his sense of Justification by Faith thus expressed The Gospel promiseth life to him that doth nothing in the cause of his Salvation but only believeth in Christ and promiseth Salvation to him that believeth yet not for his Faith nor for any Works but for the Merits of Christ The Law then requires doing unto Salvation and the Gospel believing and nothing else Both ends of this sentence are utterly false and scandalous to Christianity it self and most of all as he there explains Non apprehendi potest quod promittitur nisi custoditu a fucrit 〈◊〉 jubetur Leo M. Ser. 9. ad jejun 7. Mensis V. 18. himself thus Believing and doing are opposed in the Article of Justification in our good conversation they agree Faith goeth before and Doing follows but in the work of our Justification they are as fire and water To the same effect he speaketh afterward All which we have refuted shewing that in no place of Scripture are the works of Faith opposed to Faith in Christ in any consideration but only the works of the Law as opposite to or not done in Christ nor in Faith 2. Secondly he saith A third benefit to them that believe in Id. ib. cap. 3. p. 320. Christ is That they have liberty to live and serve God without fear of damnation or any other evil 3. Thirdly God never gave to any man power to effect a Chap. 3. 5. Miracle
be called Religion And nothing can be more fundamentally Just then for the Creature to refund according to its ability and rank the Fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo Judaeus Allegoriarum lib. 2. Papin L. Siquis â—f De Religios of those perfections received from the Cause of all Causes especially considering that such retribution is rather an augmentation then diminution of such Perfections in the Creature For not onely are all things thus freely derived from God to the Creatures but by a perpetual act of Providence called Conservation continued to them together with a most various and bountiful supply of all things requisite thereunto to which no Creature could lay any claim either to have or to hold And therefore most just equal reasonable and honourable it is for it to make such a Re-exhibition to God as is called Religion Therefore that famous Heathen Lawyer said well Summa ratio est quae pro Religione facit The highest Reason of all is that which makes for Religion And Tullie in a certain place defines Religion thus briefly and aptly Religio est Justitia erga deos Religion is Justice towards the gods And Macrobius makes Pietie and Religion two of the seven parts into which he divides Justice These not onely truly Christian but natural grounds of sober Men Macrob. Saâ— c. 7. P. 37. may suffice to put to silence the brutish Philosophie of some of late who acknowledge no other grounds of Dominion either Divine or Humane or of Obedience thereunto but Power and Force enabling to exact and extort the same not considering that Protection on the part of the Governing and Profit and Benefit on the part Governed do create a debt of veneration and service And therefore by the same reason should Justice have no place in the Ruler but onely his Power and Pleasure to incline him to govern well as it should have no place in the Governed to obey well And not only from the special benefits derived from God should Man return the mite of his recompence or recognition by Religion but also from a subordination of Creatures serving him should he be moved to pay the like to God The Psalmist tells us that God hath put all things Psal 8. 6 7 8. under Mans feet All Sheep and Oxen yea and all the beasts of the Field The Fowls of the Air and the Fish of the Sea and whatsoever passeth through the paths of the Seas From this example therefore Subjection and subserviency of all inferiour Creatures to Man by the appointment of God doth appear the reasonableness of Mans subjection unto God Neither was this though forfeited by Man upon his first disobedience against God so lost unto him but it was confirmed unto him after the Flood in these words And the fear of you and the dread of you shall be upon Gen. 9. 2. every beast of the Earth and upon every Fowl of the Air and upon all that Quod non metuitur contemnitur quod contemnitur utique non colitur Ita fit ut Religio Majestas honor metu constet c. Lactant. de Ira Dei c. 8. Psal 111. 10. Prov. 1. 17. moveth upon the Earth and the Fishes of the Sea into your hand are they delivered This Fear therefore and dread of a Divine Majesty is that which God hath in like manner laid upon Man as the ground and cause of all religious worship of him Man being infinitely more inferiour and subject by nature to God then the Beasts are to him For as Lactantius hath it That which is not feared is contemned that which is contemned cannot be worshiped and so it comes to pass that Religion and Majesty and Honour consists of Fear Which the Scripture assures us of also where it saith by David and Solomon both The Fear of the Lord is the beginning of wisdome And notwithstanding all Creatures do exhibit obedience unto Almighty God yet none may properly be said to be Religions but Man For Religion must be a service and a tendency to Perfection and union with God but the Blessed Spirits of Men and Angels are out of their Apprentiship and imperfect state and consummated in that fruition and reward and union with God which they are capable of And the Apostate Spirits though they give obedience to God cannot be said to be Religious because their wills are constantly and utterly rebellious and all is involuntary and forced but Religion must be free and voluntary as is intimated Psalm 110. by the Psalmist Again Irrational Creatures or Beasts cannot be said to be Religious properly though they may be said to be Obedient For Obedience may consist as with necessity in Devils so with ignorance and necessity both as in Beasts But Religion must be rational as St. Paul implieth in these words I beseech you brethren by the mercies of God Rom. 12. 1. that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable service Whatsoever worship the Creatures give unto God is principally performed by their Head Man Man being as the first born and eldest Son to God in comparison of them So that as it was a natural Law that the eldest of the Family and most worthy should be as a Priest to the rest to offer Sacrifice unto God for all the rest as Cain and Abel are interpreted to bring their offerings to Adam to present them to God so do the Beasts bringing their several tributes to Man through him offer their bounden service unto God CHAP. II. Of the Constant and Faithful assurance requisite to be had of a Deity The reasons of the necessity of a Divine supream Power Socinus refuted holding the knowledg of a God not natural ALL Religion supposeth a Deity as all Arts and Sciences suppose their foundation upon which they are built and not prove it Yet notwithstanding for the more effectual knowledg and perswasion hereof and for the due exercise of that natural notion of a God which many times is very weak for want of use as men sometimes loose the use of their bodily Limbs for want of due exercise of them we shall briefly recount for methods sake some of those many demonstrations of a Divine supream Being which is God and that by these gradations First That there are purer and superiour Beings to Man though not obvious to any of the five gross senses of man may be gathered from the effects supernatural to all corporeal Creatures and ordinarily visible Such are the suddain and rapid translations of Bodies from one place to another Such are likewise voices heard without any notice given to the eye of persons present Such are Apparitions made to diverse in all ages of Spirits to persons in the likeness of Bodies indeed but declaring by their manner of entrance their manner of motions and actions their manner of departure and disappearing that such forms are only assumed to render their presence more obvious
works rites or Ceremonies of the Law delivered them by Moses as Saint Paul hath not only taught us but irrefragably proved against them in several places of his Epistles For the summ of his Argument and force may truly be reduced to this form as it is laid down more largely in his third Chapter to the Galatians Judaizing after the embracing of the Gospel of Christ Galat. 3. That way whereby Abraham Isaack Jacob and the most holy and renowned Patriarchs of the Jewish Line were justified before God must needs be it which God chiefly intended for the Justification of their Posterity to whom all the promises of God were made through them But neither Abraham nor Isanck nor Jacob were Justified by the Law of Moses so religious and rigorously now insisted on The first part of this reason will be easily granted by the Jews because they were the principal of the Jewish nation and honoured by God above any that succeeded them and therefore undoubtedly Justified by God But that this justification could V. 17. not be according to or by the Law of Moses Saint Paul in the forecited Chapter apparently proves where he shews that the Law was four hundred and thirty years after Abraham And how could that which then had no being be a cause of justification of Abraham Again the accounting of Righteous before God is to be justified before God But Abraham was accounted Righteous before God by Faith and Galat. 3. 6. Gen. 16. 6. Gal. 3. v. 7. not by Law For so saith the Scripture Abraham believed God and it was accounted to him for righteousness Therefore They that are of Faith they are children of Abraham that is They who believed and live as did Abraham are Abrahams spiritual seed and heirs apparent of all the Promises made to him whereby all nations not the Jewish only should be blessed Furthermore No man could ever be Justified by that law but may rather be said to be condemned and cursed by it which he nor no man else did ever Deut. 27. 26. keep And the law saith expresly Cursed be he that confirmeth not all the Gal. 3. 10. words of this Law to do them which Confirming is well explained by the Apostle by Continuing For who ever by disobedience breaketh it cannot be said to confirm it or continue in it Now seeing all flesh failed more or less in the due observation thereof there must be provision otherwise made by God if so be he would have any saved It will perhaps be here said That God in such cases had appointed Sacrifices for expiations and reconciliations with him But against this not so much the Auctority as the Argument of the same Apostle makes in his Epistle to the Hebrews saying In those Sacrifices there is a remembrance made of sins Heb. 10. once every year That is notwithstanding there were daily Sacrifices made according to the Law every day and upon special sins peculiar Sacrifices made by the offendor for an atonement yet every year to shew the insufficiencie of the Precedent Ceremonies mention was made of the sins of the People when the High Priest entred into the Holiest of Holie And the reason of this imperfection is given by the Author to the Hebrews when V. 4. he argueth First from the nature the Sacrifices themselves That it is impossible that the blood of Bulls and of Goats should take away sins or as one of their own Prophets before him intimateth saying Wherewith shall I Mic. 6. 6. come before the Lord and bow my self before the High God Shall I come before him with Burnt offerings and Calves of a year old Will the Lord be pleased 7. with thousands of Rams or with ten thousands of Rivers of oil Shall I give my first born for my transgression The fruit of my body for the sin of my Soul And so again in the book of the Psalms Sacrifices and offerings thou Psal 4. 6 7. didst not desire mine ears hast thou opened Burnt-offerings and sin-offerings hast thou not required Then said I Lo I come in the volume of the book it is written of me c. All which with many such like places do declare what esteem Good and Godly men had of the Legal Sacrifices that were but in themselves insufficient and unacceptable to Almighty God for either the expiating and satisfying for sins or the appeasing of God offended by the same and therefore some further remedie some more excellent means of reconcisiation were necessary And this appears from the ends of such Sacrifices instituted which principally were these First to declare a right that God had in all those Creatures which he had given man for his use and service Secondly to represent to man the guilt and punishment unto which he was subject by his sins as verily as that beast so slain and sacrificed before his eyes Thirdly to insinuate unto him the true means of becoming reconciled unto God offended which was A Second general end of the Old Law which was to prefigure the Messias and only true Saviour of the world who related not only to Abrahams seed but to all to whom the promise made to Abraham related viz. Gen. 22. 18. Galat. 3. 10. In thy seed shall all the Nations of the earth be blessed And therefore if such an objection be made Wherefore serveth the Law if not to such Ends Saint Paul answereth thus It was added because of transgressions to whom the Promise was made Because of Transgression First by reason that the Oral Covenant made with Adam and renewed to Abraham suffice not of it self to contain man in his dutie without the additional statute committed to writing by Moses called signally The Law Secondly this became to them under it a rule and direction until such time as the seed to whom it was promised should come i. e. The fulness of the Gentiles to whom through Adam and Abraham both the Messias was promised Whence appeareth the vanitie of the Jews imagination supposing that God by an immutable decree had affixed the priviledges and benefits of the Gospel entirely to the Jews And this inferrs another argument used by Saint Paul against the perfection and perpetuity of the Jewish Law For nothing was promised to Abraham and his seed peculiarly but upon the Covenant of Circumcision But Abraham was not reputed righteous before God by vertue of Circumcision but being Righteous was Circumcised and all the principal Promises made to Abraham as the Father of the Faithful were before Circumcision as the historie in Genesis assures us and Saint Paul to the Romans argueth and concludes against the Jews They which are the children of the Flesh are not the Children of God that is in that respect or for that cause because they were lineally descended from Abrahams flesh and blood but the Children of the Promise are counted for the Seed i. e. They were the persons comprehended in the Covenant and promises made to
which we have shewed they have not as Jews and he will undoubtedly conclude against their antiquated Religion and Innovated Superstitions CHAP. VII The Christian Religion described The General Ground thereof The Revealed Will of God The Necessity of Gods Revealing himself AFTER the consideration of Religion in General and the reasonableness thereof with the Exclusion of the principal false pretenders of worshipping the true God it follows to treat of the Christian Religion and the Reasonableness and several incomparable Prerogatives thereunto proper And first it is to be known what we mean by Christian Religion and what it is Christian Religion is the worship of the only true God in the unity of nature and trinity of persons through one Mediatour between God and man the Man Christ Jesus according to his Will and Laws revealed in his holy Word commonly called the Scriptures This description whether artificial enough I will not contend but full enough I suppose it is to declare as well What it is in it self as Wherein it is distinct from others And therefore omitting to treat of the more curious and formal part thereof we shall here shew briefly What great advantages it hath above any other to the obliging us to a more faithful and devout observation thereof and that this only and no other can truly please God and lead us to him and crown us hereafter with eternal bliss and glory And it having been proved that by the consent of all Nations there is a God and it following more strongly upon that ground supposed that such a Supream and Infinite being is to be worshiped and that this worship is that which we call Religion and that of the Religions pretending to be divine the others have been found vain and deficient the Right of being received as the only proper worship of God must of necessity devolve upon the Christian Religion as that which is least obnoxious to the same or like exceptions and hath many more sober and rational inducements to perswade the same to any equal judgment Which argument might well be drawn from the very Body of this Religion and the several parts whereof it consisteth together with manifold Pregnant Circumstances attending the same But because this would ask a far longer time and more tedious labour both to Writer and Reader then can consist with this intended Compendium it may abundantly suffice to give such probable and credible proofs of the Scriptures That they are the revealed will of God as Christians do believe without question For the summ and substance of all Christian religion so far as it is truly so called and professed being founded on the Holy Scriptures and there expresly contained if it be evinced that they are of divine Original it will follow That what they deliver is so likewise and consequently the Religion built upon them But because it is one Principle which Christian Religion is built upon in common with all Religions that somewhat must so be believed that no natural reason or Mathematical can invincibly demonstrate And the reason hereof is because the ground of all such demonstations is setled upon the order of Nature between Cause and Effect in point of right rather than matter of fact But that the Scriptures are so the word of God as to be revealed by his Holy Spirit to certain select Persons to that end is altogether matter of fact and that not proceeding from such a necessary and natural Agent as that according to the course of Causes and Effects it could be no otherwise but from a free Agent which certainly might have suspended such acts of Revealing his Will And the same Reason holds against all proper Demonstration from Effect For as it cannot be demonstrated that such a Cause must necessarily have such an Effect it cannot be infallibly proved that such an Effect must have such a Cause For unless it could be proved that fire must necessarily burn it could not be proved that what we see burnt must necessarily proceed from fire For before this can be don it must be shewed that nothing in the world has the same virtue but fire and this supposes that we have a perfect and exact knowledg of every thing and the nature of it in the world Take we an instance yet nearer to our present subject It is a common Maxime amongst the Schoolmen That no Creature can work a Miracle of it self but it must have the Supernatural power of God either immediately or mediately and That whatsoever Effects are wrought by any Spirit inferiour to God deserve not the name of a Miracle And yet it is confessed withall that diverse such works which appear to us as extraordinary and above nature are not of God but some perhaps evil Creature Must it not then first be known what those extraordinary acts are and how they are wrought before it can be concluded that they are of God And how can this infallibly be discern'd but by another miracle and this by a third a third by an infinity of which there can be no knowledg So that in truth the received doctrine of the Schools being thorowly examined the contrary will appear the more reasonable of the two and that we must rather first of all acknowledg a Divine Power precedent and effecting this extraordinary stupendious work before we may call it a Miracle than first admit this to be a Miracle and then and thence infer a Divine Power So that it seems very difficult and dubious to make scientifical conclusions of any thing divine And that after all there may be sufficient presumptions to render a thing credible without lightness and rashness yet the Arguments perswading shall not be so pressing and cogent but due place should remain for a Faith or assent which may not be properly humane and natural which it must needs be if it proceeded simply from sense or reason natural but divine and an admirable temperament be found in that we call The true Christian Faith wherein the Grace of God inwardly moving and inclining the Will to embrace that to which it might notwithstanding all reasons to the contrary not altogether unreasonably have dissented and yet with reason doth assent the Grace of God pulling down 2 Cor. 10. 4 5. strong holds casting down imaginations and every high thing that exalteth it self against the knowledg of God and bringing into Captivity every thought unto the obedience of Christ As St. Paul excellently saith speaking of the carnal warfare of humane ratiocinations either for or against Divine Faith and Doctrine which have no might but through God as he suffers by his justice the reasonings and eloquence of men to take place against his doctrine or to prevail towards the receiving of the truth by the superadded Power of his Holy Spirit as to this end St. Paul speaks in his first Epistle to the Corinthians thus And my speech and my preaching was not 1 Cor. 2. 4 5. with enticing words of mans
inconditionate and absolute on mans part is to blaspheme the immutable Justice of God and withall destroy the use of Faith in order to our Justification For it is impossible any thing bearing the name of a cause or condition as Faith certainly doth when we say We are Justified by â—aith should be posteriour to the thing it so relates unto The promise indeed of pardon and Justification of a sinner is actually made to those who do not actualâ—y believe and repent but promise answerably and covenant to believe and repent Non enim ut fâ—â—â— eat ignis cal facit sed quia fervet Nâ—c ideo benâ— currit roâ—a ut rotunda sâ—t sed quia rotunda Aâ—g ad Simplic Qu. 1. but the Execution and performance of this promise is not made before there be an actual fulfilling of our Covenant with God But then on the other side there must be perfect Justification before there can be that perfect Sanctification which we all aspire unto and God expects from us For then are we truly Sanctified when our works are holy and acceptable unto to God which they are not untill they proceed from a person so far Justified as to be accepted of God Whence may be resolved that doubt about Gods acceptation of the person for the works sake or the work for the persons sake For wisely and truly did the wife of Manoah inferr Gods acceptation of their sacrifice from the favour and grace he bore unto their persons and at the same time prove the favour God bore to their persons from the Acceptance of their sacrifice saying If the Lord were pleased to kil us he Judg. 13. 23. would not have received a burnt-offering and a meat-offering at our hands neither would he have shewed us all these things nor would as at this time have told us such things as these That God therefore accepted their Burnt-offering it is a sign he approved their persons but the reason antecedent of Gods acceptation of their sacrifice was because he first approved their persons And yet notwithstanding the goodness of the person is the original of the goodness of the work nothing hinders but the goodness of the work may add value favour and estimation unto the person As to use Luthers comparison and others after and before him the tree bears the fruit and not the fruit the tree And the goodness of the tree is the cause of the goodness of the fruit and not the goodness of the fruit the cause of the goodness of the tree Yet the fruit doth procure an esteem and valuation from the owner to the tree and endears it to him to the cultivating the ground and dressing it and conferring much more on that than others In like manner the Person Sanctified and Justified produces good works and not those good works him but some actions accompanied with Gods grace antecedent and inferiour to the fruit it self Yet doth the fruit of good Works add much of esteem and honour from God to such a person and render him capable of an excellent reward for St. Paul to the Philippians assureth them and us when he saith I desire fruit that may abound to your account Phil. 2. 7. CHAP. XVIII Of Justification as an Effect of Faith and Good Works Justification and Justice to be distinguished and How The several Causes of our Justification Being in Christ the Principal Cause What it is to be in Christ The means and manner of being in Christ. TO the informing our selves aright in the much controverted point of Justification which whether it be a proper effect of Good works or not doth certainly bear such a relation â—o them as may well claim this place to be treated of it seemeth very expedient after we have distinguished and illustrated it by Sanctification explained to proceed to distinguish it likewise from Justice For as Righteousness or holiness the ground of Sanctification is to be distinguished from Sanctification it self so is Justice the ground to be distinguished from Justification its complement and perfect on This being omitted or confusedly delivered by diverse hath been no small cause of great obscurities For Righteousness or Justice seems to be nothing else but an exact agreement of a mans actions in general to the true Rule of Acting and that Rule is the Law or word of God For he that offends not against that is undoubtedly a Just man of himself by his own works and needs nothing but Justice to declare and ackowledg him for such no mercy nor favour As that thing which agrees with the square or Rule is perfect But notwithstanding such supposed perfect conformitie to the Law of God be perfect righteousness yet is not this to be Justified Neither can any man in Religion be said more to Justifie himself than in civil cases where it is plainly one thing to be innocent and to be an accurate unreproveable observer of the Law in all things and to have sentence pronounced in his behalf that so indeed he really is For this is only to Justifie him though in pleading his own case in clearing and vindicating himself a man is vulgarly said to Justifie himself And no otherwise if we will keep to the safe way of proper and strict speaking is it in Religion Supposing that which never happen'd since Christ that a man should have so punctually observed every small as well as great precept of Gods Law that no exception could be taken against him yet is he not hereby Justified though he may be said to be the true Cause of his Justification and that he hath merited it Which St. Paul seems to implie unto us saying For I know 1 Cor. 4. 4. nothing by my self yet am I not hereby Justified For in truth Justification is an act of God only as Judge no less then author of his own Laws upon the intuition of due Conformitie to it or Satisfaction of it And as a man may possibly be just and yet never be Justified taking things abstractly so may a man be unjust and guilty and yet be justified doth not the word of God as well as common reason and experience certifie so much He that Justifieth the wicked and he that condemneth the Just even Prov. 17. 15. they both are abomination unto the Lord. This then surely may be No man then can be justified by himself or any Act or Acts of him no not through Christ But though he cannot thus Judicially and formally Justifie himself it is not so repugnant to reason or Scripture to be said Materially and Causally to act towards his Justification Nay he cannot come up to the rigour of the Rule nor excel so far in Justice and holiness as to demand at Gods hands his absolving sentence yet that he cannot contribute towards it is not only false but dangerous doctrine leading men into a sloathfull despondencie and despair so that they shall do nothing at all because they cannot do all that is required of
many and divers in kind as they are may all be reduced unto the Efficient causes so often mistaken for the formal And truly to proceed herein regularly and clearly we must begin with the Cause of all Causes God himself For though Christ be the Cause of all Causes visible and in the actual administration and execution yet he is not the first but subordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 27. in Joan. Cause of Mans reconciliation to God his Justification and Salvation For as holy Chrysostom divinely and sublimely enquiring into the reason that might incline God to restore Man being fallen and lost by his Apostasy from God unto a state of bliss again to admit of any terms of Reconciliation with him determines it it is nothing but the divine Philanthropie of God his free undeserved unscrutable love towards man springing as it were from his own breast beginning within himself and of himself absolutely irrespectively to any outward motives but to show as St. Paul saith He would have mercie on whom he would have mercie and he Rom. 9. 15. would have compassion on whom he would have compassion and because as the Psalmist hath it Whatsoever the Lord pleased that did he in heaven Psal 135. 6. and in earth in the seas and in all deep places He pleased to leave the fallen Angels and he pleased to restore fallen man and that because it so pleased him For not so much as any consideration of Christ could dispose him to decree so favourably on the behalf of man but first this decree passed and then followed the determination of the means most convenient thereunto which was to send his son to give him to be Incarnate and to be the great and powerful Mediator between God and Man mighty to save Christ then was that which in general moved God Externaly to the Justification of Man after he had conceived of himself a purpose to reconcile man to himself as S. Paul clearly asserteth in his second Epistle to the Corinthians All things are of God who hath reconciled us to himself 2 Cor. 5. 18. by Jesus Christ and hath given to us the ministery of reconciliation To wit that God was in Christ reconciling the world unto himself not imputing 19. their trespasses unto them and hath committed unto us the word of reconciliation And more particularly elsewhere he describeth unto us the several parts of our reconciliation to God saying But of him are ye in Christ Jesus 1 Cor. 1. 30. who of God is made unto us wisdom and righteousness Sanctification and redemption Therefore it is that so often in Scripture Christ is called a Gal. 3. 20. Heb. 8. 6. 1 Tim. 2. 5. Heb. 9. 15. Heb. 12. 24. Mediator between God and man for the bringing to pass and causing to take effect the General decree of God for the redemption of Mankind For through Christ we were by God predestinated as is taught us by St. Paul to the Ephesians Having predestinated us unto the adoption of Children by Jesus Christ unto himself according to the good pleasure of his will Where Eph. 1. 5. we see plainly that Christ was not the Cause that we were predestinated in Christ but the Good pleasure of his Absolute will Again we were called in Christ as St. Jude implieth saying To them that are sanctified Jud. 1. by God the Father and preserved in Jesus Christ and called And as we are called and sanctified so certainly are we justified freely by Christ And there is nothing more requisite for us to be fully justified in the presence of God then to be made partakers of Christ and as St. Paul saith To be found in Christ not having our own righteousness which is of the Law Phil. 3. 9. whether of Nature or Moses but that which is through the Faith of Christ the righteousness which is of God by Faith From whence and several other texts of Holy Scripture testifying the absolute necessity of Christ to the Justifying and saving of us it appeareth that nothing can be more contrary to the Eternal purpose of saving man through Christ yea nothing indeed more tidiculous then to but imagine that there can be any Act in man contradistinct from Christ and not receiving all its worth and vertue from Christ which can avail any thing towards the salvation or Justification of him Or that a man being grafted into Christ and partaking of his graces and merits can fail of being accepted of God unto Justification and salvation For as St. Paul saith to the Romans All have sinned and come short Rom. 3. 23 24 25. of the glory of God Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his blood to declare his Righteousness for the Remission of sins that are past through the forbearance of God c. Now there are three things in General which truly denominate us to be in Christ and partakers of him To be partakers of the benefit of his Passion satisfying for us To be partakers of his spirit and graces thereof renewing and sanctifying us and thirdly to be partakers of his Intercession before God on our behalf For as the Scripture tells us He ever liveth to make intercession for us And this Heb. 7. 25. his intercession an Act of his Sacerdotal office is it whereby Christ properly meriteth for us For the Passion of Christ doth sufficiently discharge us of our former Obligations and obnoxiousness to the Law of God and the punishments therein denounced against the contemners and violaters thereof and so may be said having fully satisfied all the Law justly demanded of us to have merited pardon and remission of what is passed doth not thereupon entitle us to any graces or blessings from God but yet putteth us into a capacity of them but the actual collation of them is rather owing unto the uncessant mediation of him before God in behalf of us And this the Scripture intends when it saith We have a great high Priest Heb. 4. 14. that is passed into the Heavens Jesus the son of God And thus we have made a second step towards the clearing our Justification in its Efficient Causes viz That it is wholly effected by Christ made righteousness sanctification and Redemption unto us But a third thing and that of no mean necessity and difficulty both is behind how we come to be so entirely partakers of Christ how Christ so becomes ours as that God should upon the intuition hereof freely Justifie us For as St. Austin hath observed of the giving of the Holy spirit of God to those that ask aright whereas none can ask aright but by the Holy spirit herein is a great mysterie that a man can be said to be capable of the Spirit before he hath the Spirit In like manner can no man be said to be capable of Christ and
Justification Just as much as the fair gay train of a Peacock to the bird that draws it after it make a fine show and that is all that we know of But the difficulty is yet very strong behind And that is seeing it is granted that some Faith in Christ is Justifying and some is not Justifying whence comes this about Is it not because one is a lively and operative Faith and the other is drie and unactive and unfruitful So that Faith which is said to Justifie is it self first Justified by its works For though as hath been said Faith doth absolutely produce good Works and not good Works Faith yet good Works are they in which its goodness consists next unto its object Christ and consequently render it Justifying actually And whereas they would evade his and elude St. James's autority by distinguishing the Cause and Sign of our Justification saying That we are Justified only by Faith effectivè effectually but by works as St. James saith ostensivè declaratorily as signs that we are Justified it is a sense meerly obtruded upon the Apostle there being no more grounds or occasion given by St. James why they should understand him that works justifie only declaratorily than are given by St. Paul that I should interpret that Justification which he ascribes to Faith to be only Declaratorily For though Faith received in the mind is not apparent yet when it is professed then it may be said no less to declare our Justification then good works as the Scripture it self testifies saying With the heart man believeth unto righteousness Rom. 10. 10. i. e. to the doing of works of righteousness which proceed from a true Faith and with the mouth confession is made unto Salvation CHAP. XX. Of the Special Notion of Faith and the Influence it hath on our Justification Of Faith Solitary and Onely Of a Particular and General Faith Particular Faith no more an Instrument of our Justification by Christ than other co-ordinate Graces How some Ancient Fathers affirm that Faith without Works Justifie ALL this while we have treated of the complex notion of Faith or at least as it is that first general Grace whereby we are inserted into Christ and justified by it together with its blessed retinue of subordinate Evangelical Graces which are reduced to these three Faith Hope and Charity where Faith standeth by its self and is a peculiar Grace of it self and hath in this acceptation a more then common prerogative attributed unto it in order to our Justification or the bringing us to Christ and partaking of Christ For that is it whereby we are only properly justified and all Graces serve for no other end here than to adopt us for the benefit of Justification through Christ and for Christ's sake alone So that no man can as yet complain That though I derogate somewhat from the vertue and value of Faith in reference to our Justification as it is explained by moderner Divines some I mean I do not in the least detract from the sufficiencies freeness and absolute necessity of Christ's Merits and Grace towards us Yea I establish it nay I augment and commend more the Free Grace of God then do they who have chose another way to express it For all this while I do not compare Works with Christ nor Hope nor Charity nor Obedience with Christ as is plain but I compare now one Grace with another and Faith simply considered with the obedience of Faith For Faith taken as in general for the embracing of the Fundamentum ergo esi justitiae Fides Ambr. Offic. Lib. 1. cap. 29. Lib. 2. cap. 2. Habet vitam aeternam fides quia est fundamentum bonum Habet facta quia vir justus dictis factis probatur c. Id. de Basilicis non Tradendis Fides quae est justitiae fundamentum quam nulla bona opera praecedunt sed ex qua omnia procedunt ipsa nos à peccatis nost◠is purgat c. Prosper Lib. 3. de Vita Contemplativa cap. 21. Fides est omnium bonorum fundamentum humanae salutis initium c. August in Vigilia Pentecostis whole Body of the Gospel hath this undoubted prerogative to be the Grace of all Graces the Mother of all the Fountain from which all flow and as the Fathers generally do justifie because it is the foundation of all access to Christ Which assertion of theirs however later Wits have slighted and contemned as not giving Faith its due in order to our Justification doth in my opinion with much greater perspicuity and simplicity and soundness express its proper office then those newly invented and several distinctions and sub-distinctions confunding rather than setling the judgment of a good Christian And first They ascribe this virtue of Justifying to a special Faith Then they say this Faith doth not justifie as a Work or Act but Grace Then they proceed to affirm That not as a principal cause but only as an instrument created by God in the heart to that end And yet farther Not as an Instrument active and operative but as an Instrument rather receptive and passive as appears by the example given of an Hand which is no true cause of an Alms given but yet it properly receives it But first What a disorder must these multiplyed niceties needs breed in the minds of the simpler sort who are not able to comprehend them and so are brought into great troubles of conscience whether their Faith be directed to Christ under the true relation it ought to bear How much more clear and easie is that Doctrine that teaches First That neither our Faith nor Works proceeding from thence can avail any thing without Christ and that all their sufficiencie is of Christ And next That this Faith and good Works do but qualifie us according to the Free Covenant of Grace for Christ Secondly If it be denyed as in truth it is That Faith is any more an Instrument whether active or passive or a Hand as it is called to lay hold especially in another kind of Christ than Hope or Charity I do not find how they can prove it For I may and do yield a greater degree of vertue in Faith special well founded on God than in other Graces distinct from it but I do not yield that this is the Faith properly by them contended for For It is a mixt compound Grace consisting of Hope and Love which they call Fiducia Confidence and resting upon God This indeed is a special Grace as considered in subordination to the general Grace whereby we assent and submit to the Gospel of Christ but it is not special as distinct from other co-ordinate Graces with it Calvin Inst Petrus Mart. Lo. Com. class 3. cap. 4. num 6. But what manner of Faith say they do we suppose that which goes so ill attended alone First I suppose there is such a Grace distinct from others and that which was set up against
are intimated to us in these words of St. Paul which are vulgarly brought against us viz. Nevertheless the foundation of God 2 Tim. 2. 19. standeth sure having this seal The Lord knoweth who are his And let every one that nameth the name of Christ depart from iniquity The first foundation of God is that which he hath layed in his assuring us that he will have a Church in despite of all Enemies and Persecuters which would destroy it The second is the seal to this Charter which relating to special persons is twofold The First That God knoweth who are his that is according to Scripture phrase owneth and asserteth the cause of those that are his and will never forsake them otherwise than he hath declared that is they not violating egregiously the Covenant on their parts The second is that which follows viz. Let every one that nameth the name of Christ depart from iniquity This is the seal set to the Covenant made by God which if not duly and proportionably to the favourableness of the Evangelical Covenant observed by man the seal of God avails but little to the benefit of a Christian A second conclusion may be That notwithstanding God hath no where enjoyned us under any forfeiture to obtain this assurance yet he requireth us to be alwayes so pressing and proficient in Faith and Holiness of Life that above his Capitulations or ordinary Promises made in his Word he may communicate his pleasure unto us and good-will concerning the particular salvation of us This hath been imparted unto divers and may again when it seems good to God But it is no Rule to us Thirdly A faithful Christian ought to endeavour the attaining to a strong and true degree of Hope by Gods grace and the working out of his Salvation with fear and trembling For St. John saith That a man may arrive to such a state of assurance as 't is called that considering and believing the undetermined mercy of God in the Gospel he may have confidence of Gods love towards him his own conscience not condemning him as St. John saith Beloved if our heart condemn us not then 1 John 3. 21. have we confidence towards God Lastly This sense serves much to the comfort and tranquility of the mind of scrupulous Christians more than the holding of a peremptory assurance of Salvation which they who require it cannot deny to be wanting to many faithful servants of God For when they consider that the want of this assurance is no indication or character of a Reprobate as some would make it and they must who bring it under precept and promise then are they heartened still to press towards holy and devout exercises believing that God not seeing nor judging as man judgeth nor as they of themselves but out of his incircumscribed mercie may accept them and have mercy on them And here properly doth that doctrine of Faith commended in the Articles of our Church as very comfortable take place viz. as that which when we have done all we must betake ourselves unto and which brings us neerest to God namely not that we believe we are justified for or because we believe we are freely but because Faith and trust in God as it is the first stone in our heavenly building so is it the crown and consummation of all when we disown and disavow all sufficiencie in ourselves or our most Christian Acts even Faith it self and trust in his mercy to be accepted under all our fears and reasonings to the contrary not manifestly violating the Covenant with God for which our own hearts and ordinary apprehensions may condemn us CHAP. XXII Of the Contrary to true Faith Apostasie Heresie and Atheism Their differences The Difficulty of judging aright of Heresie Two things constituting Heresie The Evil disposition of the mind and the falseness of the Matter How far and when Heresie destroyes Faith How far it destroyes the Nature of a Church THus having sufficiently treated of the most general and principal Effect of Faith before we leave this we are in reason to enquire into that which privatively relates to true Faith and that is Heresie What that is and wherein it consisteth For Heresie cannot properly be applyed to any but such who are of the Faith and in some degree belong to the Catholick Church wherein it is distinct from Atheism Apostasie and professed Infidelity For Infidelity though it carries with it in its name a sense which comprehends both Atheism and Apostasie yet use hath prevailed so far as to apply it only to such who do receive some Articles of the Christian Faith and them fundamental too though not as the Christians For Example Infidels may believe there is a God and that God but one and that there shall be a Resurrection of the Just and Unjust and Life everlasting either in misery or bliss yet being either wholly ignorant of or directly denying some fundamental Points of Faith as Christian they continue Infidels though not Atheists Neither can they be accounted Hereticks having never been of the Church nor initiated into or embraced the true Faith These are Negatively only related to the Church as Logicians say Dissimilary things relate one to another viz. A black thing to a white But Heresie is of a privative sense and an opposition to the true Catholick Faith with an Obligation not only taken from the matter of Faith it self to which all the world owe homage and obedience but from some extrinsecal formalities whereby some men more especially contract a relation to the Church of Christ And the first and most principal cause hereof is the solemn dedication which is made by ourselves or others we not oppugning it of us in the initiating Rite of Baptism wherein renunciation is openly made of all things persons and opinions contrary and inconsisting with that Doctrine we there submit unto and vow to observe This Dedication of us to Christ doth make and denominate us Christians and Catholicks according to the less ancient use of the word of which we shall hereafter speak Now according to the degree or manner of violating this most solemn and sacred Vow in Baptism are men said to be Apostates and Hereticks And an Apostates are Hereticks but not all Hereticks Apostates The principal difference consisteth in this 1. That the Apostate doth renounce even the first principles of Christian Faith as Christian And they are they which are expresly contained in the form of Baptism whereby he became a Christian 2. In a formal profession contrary to such Covenant made with God in Christ But Heresie doth not absolutely deny the Grounds of Christianity it self but whether by affected errour or invincible doth resolutely and firmly assert things contrary to true Doctrine But to give a precise definition of Heresie as St. Augustine of old so we find at this day very difficult and not to turn to the right hand or to the left not to make it too broad and wide
particular defects and exigencies each man is subject unto in a separate condition And this Society thus combining or concurring together is commonly called a Republick the word signifying The common good it being the design and end of all Republicks or Common-wealths for men first in order to seek the common interest and good of the whole Society and so through that to derive particular and private benefit to each member thereof and not as some blindly and brutishly addicted to their private personal profits to begin at home and not to secure the Publick stock These are no better than such Pilferers and Thieves who being in partnership with others pocket up in the first place all that they can lay hold on and contribute no more to the common stock than they are by force constrained unto Now this Society may be divided into three sorts Natural Civil Divine or Ecclesiastical Natural is that Order and Regiment constituted Ordâ— est parium disparium rerum sua cuique loco triâ—uens dispositio Aug. Civ Dei 19. 13. Bernardus Gerson entitiloquio Gubernare est movere aliquos indebitum finem sicut nanta gubernat navem emendo eam ad portum Thomas 22. Q. 102. 2. co by God in every mans soul which consisteth of the Superiority of the Rational faculties and the Subjection and Obedience of the Inferiour or Sensitive Affections For Order as several of the Ancient have described it is nothing else but The Disposition or placing of equal and inequal things into their proper places which Order is the foundation of Government And Government according to Thomas is the moving of men to their due end There being therefore a twofold end of man secular and spiritual Government likewise must be answerable And both agree in this viz. to be the Administration of the Weal Publick to ends agreeable unto them In which we are yet farther to consider these things 1. The Original of Government 2. The Form of Government 3. The Rule and Reasons of Government 4. The Obligation upon Men under Government And of these briefly as a necessary Introduction to the Doctrine of the Church And concerning the first the Cause and Fountain of all Government Some pretending to fetch the Fountain head of all humane Rule from its first rise have quite forgot what they went about and inverting the order of nature have begun at the end which is rather the effect then cause For now we do not enquire why or to what end it is but who made it and whose hand it was that framed this Tool to bring to pass such a work as humane safety and tranquility That this must be the same cause with that of man himself seems reasonable to me to conclude from the necessity of the same and the wisdom of Divine Providence which having given generally such instinct and common prudence unto Creatures to do nothing which shall serve for nothing nor to erect any thing but with competent provision to conserve and continue the same in that being so far as the Supream Wisdom shall not oppose the same How is it credible that God should make that Master-piece of his Man upon earth and not at the same time provide for that subsistance and continuance Sevorum bestiarum inquit Aristoteles Polit. 3. cap. 6 non est Civitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are necessary But it is plain that man though as brutish and a sensible creature he may wear out possibly an unhappy ignoble life yet without society and community and unity through the bands and ligaments of sound and reasonable Laws cannot subsist as civil or rational or as easily improvable to perfection of natural state upon earth but must necessarily degenerate into the rank of Brutes Therefore sure Divine Wisdome left him not destitute of such helps as were proper to this end but together with his very nature instills into him an inclination to Society and by his own Act and Ordinance whereby he ordained that man should propagate and multiply prescribed the best and only manner of civil Regiment investing some with a natural right of dominion over others As the man over the woman and the parents over the children from whence it is ready and easie to approach to a community and that with a subordination This is so plain that the perspicuity and simplicity doth rather then any thing else offend the unsatisfied acuteness of rarer wits and move them to pry farther to confound themselves others and the Order God hath set in the world beginning at the feet and ending in the head and putting counsel into the tail to teach the head how it should rule the body and empowring children to enact Laws for Parents how they ought to govern which they certainly do who affirm that the grosser body of the people did first of all agree upon Government and constitute their Ruler which dogmes have no fewer nor higher arguments to confute and oppress them than these First they are Ridiculous Secondly Sacrilegious and Impious Thirdly Impossible Fourthly Pestilential and Pernicious to all Government It is first ridiculous as that opinion which inverts all order and contrary to a much more sound and sober Rule in Politicks viz. That no man can create one greater than himself And if it be said that therefore no single one can confer greater power than he himself is possessed of on another but Many who are greater than one may I answer This is true where the supposition which is here false and taken for true is granted viz. That many men have in such cases as these any more power then one For I wholly deny that any are or altogether have any right whatsoever power they may usurp to create such Powers And it still remains absurd to suppose that any or all whose only place and capacity it is to serve should more then command For 't is a true saying It is more to make a King than to be a King For still I hold this which I have not found shaken by the many attempts of innovating Wits that there is a real Paternal Power in lawful Princes And though we should suppose that which was rarely if ever done that a man should adopt any man into the place of a Father as men usually did some as their sons yet can we not suppose that hereby any paternal Power is really conferred on such an one but only imaginary and impediments removed whereby Paternal power which hath an acknowledged common right to Rule take place over such a person as hath so submitted unto it So in like manner it cannot be denyed against innumerable instances to be given that the People in certain exigencies and faileurs have as it were adopted one man specially as their civil Parent whom we call commonly a King and hereupon absurdly and proudly conclude they have made a King but we know this to be nothing so For 't is not choice but Power that makes a King and
may possibly to them were this any more than to say They would be at peace and unity with them when they became of their mind did as they would have them and not differ from them But I have transgressed I fear on this subject here at present which yet is not impertinent altogether it proving that it is Lawful to Excommunicate such who agree with us in Faith And the summ of the reason is this viz. Because there are as hath been acknowledged on both sides yea is almost on all sides granted two things essential to the Church Doctrine and Government or Discipline as it is called to act any thing to the violation of either of these may justly subject a man to this Ecclesiastical Censure And however at first sight dissension and opposition to the Rites and practices of a Church may not appear of a mortal nature of themselves as being perhaps about things in nature alterable yet in the consequence making a breach in the wall of the City of God they let in certain ruine and destruction Thieves and Robers And this holds no less to the Justification of the Church in Excommunicating refractory and disobedient persons to the Church in her citations though in truth the ground of her citation be matter of small moment It were indeed much to be wish'd that such severe sentences might not be executed but on occasions of greatest moment not only for the persons sake so excluded but the Churches sake denouncing whose autority must needs be much weakened and her sentence much contemned when upon matters appearing meerly trivial and light it is inflicted And therefore most useful it seemeth That redress of pecuniary pretensions on persons relating to Ecclesiastical Courts should not be by Excommunication but from the Civil Power enabling the Ecclesiastical to exact their dues But where this is not in use and where no other means appears of obliging men to reverence and submit to Ecclesiastical Powers but the punishment Ecclesiastical I would fain have such persons who profess not the utter abolition of such autority and dissolution propound some other effectual way of keeping up the power and autority of those Courts besides Excommunication before they declare so smartly against the abuse of it Lastly whosoever doth by contempt and disobedience first deny the Churches power and in very deed sever himself from it can he or any man of Christian reason or modesty contradict the Churches Act in declaring and formally manifesting what was more closely but really before done by himself So far as a man disobeys and opposes the Church so far is he really separated from it And to be partly on and partly off as some men propound to themselves and please themselves in thinking it free to choose and leave at their pleasure what their private judgements shall lead them to is not at all to clear them from the guilt or imputation of Schismaticalness For all proper Schismaticks agree in many things with the Church which they trouble and divide And every Schismatick stands divided from the Church And may not the censure of the Church by Excommunication most reasonably at least follow a mans own Act and declare that to be so which himself hath made so especially not only thereby or so much punishing the Offendor as securing the innocent and sound by such notice from the like contagion Doth not St. Paul cleerly imply so much when Gal. 5. 12. he saith to the Gallatians I would they were even cut off that trouble you How did these intruders and seducers so trouble the Church as to deserve such Excision or Cutting off By two things principally one whereof follows in the next verse by a presumption of such Christian Liberty which was never intended by Christ for his Church Another was in point Gal. 1. 6 7. of doctrine innovating rather in form than words For it was not another doctrine of the Gospel that was offered to these green and unstable Christians but another Form the easier to prevail upon their Consciences and to alienate them from their true Pastors Such as these would the Apostle have Cut off and therefore very false and frivolous is that ground of Socinian Extract mentioned in the beginning viz. That nothing which in it self hinders not salvation can give just occasion of Excommunication I do not here as many insist much upon the words of Christ in St. Matthew whereby he warrants a man to account him as Heathen and publican Math. 18. 15 16 17. who shall refuse to hear the Church arbitrating and judging within it self because I am of their opinion who expound this not of excommunication from the Church but of a freedom granted to a man to go to the humane Civil Power for justice against such a brother as if he were no better than a Heathen and Publican who will not listen to the voice and judgement of the Church Yet surely this intimates a power in the Church to determine and a duty in the members of it to submit unto the Judgement of it and if a private man may treat one of his brethren as he would a heathen in some cases may not the Church This is the least we can honestly make of Christs Charter given to the Church by St. Peter in Mat. 16. 19. the same Gospel I will give unto thee the keys of the Kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven But consideration and limitation of this grievous censure is not to be omitted according to diversity of Persons Relations and the Causes given from whence I suppose arose the distinction of Major and Minor or Greater and Lesser Excommunication of ancient use in the Church And Anathema and Excommunication according to the Ancient differ For Excommunication is nothing else but a denunciation of a person alienated from the Communion of the Church in the mysteries and worship proper to Christians And this we may take to be the Lesser Excommunication but Anathema or the Greater Excommunication besides excluding from Christian Communion added a Curse corporal which the Scripture calls properly a Delivering unto Satan as well for the destruction of Body as Soul Thus was that incestuous person excommunicated by St. Paul For the destruction of the flesh that the Spirit may be 1 Cor. 5â— 5. saved in the day of the Lord Jesus Christ For though we say that this Anathema was to the destruction of the flesh we mean only Actually as in that state but the end of that was rather the Salvation of it by such outward judgements reducing the offender to repentance This Anathema upon the body by plaguing it being miraculously inflicted hath ceased But yet not all bodily punishments with it taking here bodily punishments not only for bodily pains but bodily and outward losses Of this sort may be those separate men from all Civil Communion
most certain and inevitable event even not inferiour to any of those necessities we have touched and the reason is plain because here is supposed the same will and same power to effect this as them and the variety and uncertainty of the means whereby a thing is brought about makes nothing at all against this because this proceeds only form the relation such means have to our understanding and apprehension which not being able to descern any connexion natural between the Cause and the Effect do look upon the effect as meer chance For instance that a fly should kill a man by choking him is as contingent a thing as can ordinarily happen And who could believe it that should be told that such a fly moving lightly and wildly it knows not whether it self perhaps a mile off from the place where this falls out and many dayes before the fact should certainly be the death of such a man yet no man of reason and conscience can deny but Gods providence and decree may impose an inevitable necessity upon this creature so opportunely and fitly to move as that it should certainly kill him and that at such a time and in such a place And if any should hereof doubt the express asseveration of our Saviour Christ in the Gospel may satisfie him herein saying One Sparrow shall not fall on the ground without your Father If any should so Matth. 10. 29. contrive our Saviours words as to understand without Gods will to be contrary only to Gods will and not of Gods will concurring and his knowledge noting the same St. Luke will instruct him otherwise who renders Luke 12. 6. the same speech Not one is forgotten which implies Observation and Providence That therefore those things which seem to us most free irregular and contingent may have a tacit and unknown determination from God which should fix and infallibly limit them to some special ends I may presume no man can piously doubt and especially after that great Opposer of Gods Providence over humane actions hath been constrained to acknowledge so much I mean Socinus who granteth God the liberty and power so to determine Praelâ—ct car 6. the Salvation as well as the acceptation and improvement of Grace offered to Peter and to Paul that the effect should inevitably follow which being allowed all the arguments usually brought by him and others not of his rank of the inconsistency of such inevitable decrees with the freedom of Mans will will lie as heavy upon him to solve or answer in his cases as on any other who should extend the same to many more than he pleases to do For can we any more conceive that Gods good will to them should first make them brutes before it made them Saints in limiting their choice and determining the same to one side rather than others or that he should extinguish a natural humane principle in them to bring them to salvation but secure it to others I hope not Therefore if a necessity destroyed not their humane Liberty how can it be concluded that it doth it in others Oâ— that there is no possible concord between Necessity and Contingencie Indeed in the same respect it must necessarily be true whether we regard God or Man For neither to God nor to Man can the same thing be allowed to be necessary and contingent at the same time but there appears no reason why the same thing which is necessarily to follow on the part of God may not be said on the part of man to be fortuitous free and chance as it is called For we indeed vulgarly call that only necessary where there appears a necessary connexion in nature between cause and effect and according to the degree of evidence and assurance to us we hold a thing necessary or contingent in which sense we hold it necessary that an heavy body out of its natural place should left to it self descend to it and possess it And we hold it not so necessary that the Sun going down in a cleer red evening towards the West should portend the day following to be fair and cleer Our Saviour when he affirmed this spake after the observations and opinion of men which generally herein fail not So that the being of a thing reaâ—y and the appearing of it so to be being so far different in nature it follows not at all that so it is intrinsecally and of it self because we can make no other judgment of it than in such a manner and that because we perceive no natural connexion between the cause and effect necessitating it therefore there neither is nor can be any Some things God hath ordained so openly inseparable one from the other that we easily and readily infer the one from or by the other and this is all we call necessity in nature But if God more covertly and subtilty hath likewise ordained the like connexion not by a Law of constant Nature but his singular will for which we can find out no reason this we presently call Contingent though it be as certain as the other And names being given to things by man according as they are apprehended the distinction of things into Necessary and Contingent is very reasonable and serviceable to man as signifying to him such a diversity of Effects in the world that some have apparent natural necessary cause to produce them and these things we call Necessary and some things have no such natural causes but more immediately are ordered by God bringing causes by his special Providence together besides their nature to produce such an Effect and that certainly though not naturally and this we call Contingent That this manner of proceeding of the Providence of God is possible is impossible to be desired And in many things seeming to us as casual as may be that actually they are all granted For to us considering all circumstances it was a thing meerly indifferent and undetermined whether Peter should believe unto Salvation or not but considering the resolute Providence of God disposing certainly outward causes it was certain and infallible The great question must then be about the General viz. Whether God hath two immutable Laws whereby a necessity doth attend all effects as well such as we tearm free and contingent as such as are necessary with this difference only that on some things he hath laid a Law natural which ordinarily and necessarily moveth to one certain effect and end as are seen in natural generations and corruptions as that as St. Paul saith Every seed should have its own body i. e. produce it And 1 Cor. 15. that whatever is so generated should by a Law of Nature also incline to dissolution again And that by a private invisible Law which reserves to him or particular decree he certainly bringeth to pass even those things of which we can give no reason and there appears to us no connexion or order of causes but causes are by his special hand brought to
one way which such self-determination being known to God renders him truly Prescient and Omniscient and that without errour But this will not stand the encounter For Gods knowledge about the Creature being wholly conditional as we have shewed supposing the application of natural Causes in natural Effects and free Causes to free Effects there will be no Cause to be found or imagined in nature why two equally by nature Free shall extreamly differ in their choice of the same object How can that be known which neither hath a being in it self nor its Causes But the Case in hand is such For the Object being the same to both and the Subject being the same in both Freedom of Will to chose it is not intelligible how it should be fore-seen that one will certainly tend this way and the other the Contrary And if there be a difference in the Wills St. Augustines question so often and pressingly urged against the Pelagians out of St. Paul will put them hard to it to answer viz. Who made thee to differ and what hast thou that thou hast not received Comes it from a mans self as free If so then it should come from all alike where all are alike free and if all be not alike free then there is difference made to their hand and not by themselves Again the common Argument will be of no ordinary force upon them which layeth this undeniable and unshaken foundation That God is the Cause of all Causes and the First mover in all natural actions and motions but here as some of the Schoolmen and amongst others Suarez by name hath it God should stand still look on Suarez in 1. 2dâ— Thom. Disput 6. Tract 4. and await for a time the first self-motion of the Creature without any prae-moving vertue effectual to the end and see whether he will turn to the right hand or to the left before he knows any thing of certainty concerning that But they proceed farther and say That God having indued the Free Agent with sufficient abilities to Act the original cause of Acting must be himself and so his universasity of Cause â—aâ—ved to him But to this we reply That three things are to be considered in indifferent Actions The Power to Act which is indifferent The Determination of this power to one which takes off the indifferencie and the Action it self which in the execution is necessary because as the Axâ—ome hath it Every thing when it is necessarily is Now the latter indeed may be ascribed to God as likewise the first as the true Author upon general concessions of power but the second cannot because what I think hath not been considered there is a distinction to be made between the power of Acting or not Acting and Acting this or the contrary to it and the power of determining it self to one rather than the other For if as in an equal ballance the two Scales of mans Free-will are so evenly posited that they are no more propense to one than the other side the Affirmative or Negative doth it not necessarily follow there must be the help of a finger or such thing to make a difference though the least touch will do it So that the power of moving up or down is plainly one thing and the power of determining the same quite another here and so likewise in mans Free-will made free and thus indifferent by Grace which they call sufficient though this will not be allowed by such as require a particular and immediate converse of God to all Actions as did likewise the most Philosophical Heathens as I could show From whence we may collect that God seeing nothing but what has a real being in it self or Causes and the Power of Acting being not sufficient to give a being to an effect but the Execution of that Power if this Execution hath no cause it cannot be known and it hath no immediate cause until man hath actual being according to that opinion that makes man the absolute cause of determining his actions and not God For surely man cannot determine before he hath existence and therefore it cannot be and therefore neither known to be so much as future For man before he is can give no causality to this determination and they say God doth give none Therefore it is not at all and cannot at all be known of God Neither can it be said That things future are Real Beings though not Actual and Present and so may be known of God because that which is future cannot be actually known but as it is actual and not simply future and therefore is the knowledge of God by more accurate speakers truly called Vision rather than Praevision And those things that are future as to their proper Existence are present as to their Causes in Gods counsels but if there be no such to be found with God then can there be no such Causes at all For that cannot be said to be the Cause of a thing which at the same time is the Cause equally of the contrary or contradiction to that thing but the undetermined will of Man is indifferent to both sitting still or walking at the same time no cause inclining to one more than other which should found a certain knowledge of one and not of the other CHAP. X. Four doubts cleared concerning the Knowledge and Decrees of God and Free Agents and Contingent Effects How man that infallibly acts is responsable for his Actions The frivolous Evasion of the said difficulties by them of Dort TO the vindicating the former Discourse from just reprehension it will here be expected that we explain our selves in answer to these following Quaeries First Whether the knowledge of God be the Cause of things future or things future the Cause of his knowledge or otherwise Whether God knows a thing because it shall come to pass or It shall come to pass because God knows it In answer to which we must distinguish a twofold knowledge in God An Ideal knowledge and a Real knowledge as we may be allowed to speak after the manner of Men reserving still to God his absolute simplicity The Ideal knowledge of God is that whereby he perfectly knows all things in their proper forms which are possible and intelligible And this doth not depend at all upon his Decrees which we make the Cause of all Existence in the Creature but the Decrees of God depend upon this God decreeing nothing to be future which he first by simple intuition beholds not in its proper Nature and Circumstances as men of Contemplation first weigh the nature means and ends of things before they resolve upon them But the Real knowledge which we signally so call because it relates to the Real Existence of the thing so known does certainly depend upon the antecedent Decree of God no possible reason being to be rendred why God should know a thing to be but because it is certainly and not fallibly to him to be And no
that is in the sense even now Jude 4. explained given over to condemnation by God If we may make humane methods of any use to us in arriving at the knowledge of Gods proceedings as hath been generally received why may we not judge thus of Gods order of Causes Especially having the consent of the Scripture which thus speaks frequently according to the several occasions given And if it be said to be absurd thus to judge of God as unsetled in his knowledge and judgment and being regulated by emergencies We can well answer as in other points of Anthropapathie or Gods complyance with Mans capacity in speaking after humane manner And if God condescends on purpose that we should understand something of him to our edification shall we transcend unnecessarily the limits of modesty and content our selves with no other order or less knowledge than God himself hath of himself and wayes Gods acts several in respect of us may be simple in respect of himself and one but denominated and discriminated variously from the divers habitude of the Object The simple eternal Will and Law of God is this that the Righteous shall be saved and the Unrighteous damned This is his Predestination in general of all mankind subordinate to this are the several intermediate changes the first being immutable And it concerneth not to enquire What kind of Righteousness this is or whence or how man comes by it Whether he hath it as original Justice given him immediately of God at his first institution or whether he hath it superadded and derived from Christ This is certain which St. John saith He that doth righteousness is righteous even as he is â— John 3. 7. righteous whether this Righteousness comes by Nature or Grace And this is another infallible Rule which St. Peter delivereth in his Sermon to Acts 10. 34 35 Cornelius That God is no respecter of Persons But in every Nation he that feareth him and worketh Righteousness is accepted of him Which is his most immutable Counsel and Decree of saving men and the consideration whereof we should firmly and immoveably stick to and put in practise But because it is one principal part of our Righteousness to agnize the Author and ground of it that famous doubt ought here to be touched Whether Righteousness be an effect of Predestination and Election or the Cause thereof with God The answer to this doth require that we be first satisfied in these three things Predestination Election and Vocation and the importance of them and principally to note in order hereunto that however later Authours especially from St. Austins time downward have invented and that usefully and reasonably enough several significations and importances of them which are not to be neglected yet the Scriptures use them promiscuously as may be seen from these instances amongst many Ephesians the first the fourth and fifth the Apostle saith According as he hath chosen i. e. Elected us in him before the foundation Ephes 1. 4 5. of the world that we should be holy and without blame before him in love Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Where Beza himself in his Annotations will allow Election in the fourth verse to signifie the same as doth Predestination in the fifth And that Vocation is taken for both 1 Pet. 1. 10. may be gathered from St. Peters words saying Who hath called us unto his eternal glory And it is as certain that St. Austine also so confounds them diverse times nevertheless they have their distinct conceptions which may be these For first Predestination or Fore-ordination according to Scripture it self will admit of a contrary object And there is a Predestination to Evil as well as to Good but in a different sense For as we have shown when God is said to ordain to Evil it must be rather understood in the Negative sense when he ordains not to Good but delivers over men to the commission of sin But Election is alwayes in a good sense as is also Vocation and are but so many progressions of Divine Providence in the salvation of the Faithful and not specifically distinct Species or kinds of acts as doth appear from St. Pauls accurate use and Rom. 8. 25 30 placing of them in his Epistle to the Romans Whom he did foreknow he also did predestinate to be conformed to Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them be also glorified Where the Apostle explaining the order of Gods proceeding in the saving of man makes a commutation of tearms expressing it For here Fore-knowledge is not that simple Intuition whereby he knows all things but that effectual knowledg founded on a precedent Decree which is the same with Predestination as now commonly used And that Predestination here is the same with Election is probable from that it is added to be conformed to the image of his Son and Calling is actuating of that Election and Predestination So that Predestination is alwayes understood as an act of Gods counsel and Election when taken properly as distinct from that is an act outward whereby it pleaseth God to take to his special favour certain persons and pass over others And Vocation seemeth to be nothing else strictly taken than that outward means or ministry whereby such are chosen to God As a man first propounds several objects to himself next he pitches upon one and determines to take it thirdly he actually makes choice of the same by some special signal of his will And this God commonly doing by word of mouth calling him to him hath given ground to that form of speech in Scripture of being called and calling the publication and ministration of the Gospel of Grace being that word of Gods mouth by which a man is selected from the rout and refuse of the World to the means of Grace Justification and Glory This I take to be the simplest and soberest state of this perplexed mystery In which I suppose it necessary to be advised how we stick too religiously to the tearms Predestination Election and Vocation because of their mutable signification in Scripture which must needs confound an immutable adherer to any one sense precisely and that such words must be understood rather from the relation they have one to another and the matter treated of as also the occasions than according to any simple sound of them And therefore to return to the Question moved concerning Righteousness as an effect or cause of Predestination Election and Vocation it must be answered from the distinct consideration of these tearms For when all these as sometimes are Synonymous and the same with that Pre-determination of Almighty God to Grace For there is a Predestination and Election and Vocation to Grace as the means as well as to Glory the End then it can be in no tolerable sense said
That grace is the cause of such special acts of God Neither doth any prevision in God of acceptation of grace of complyance with and obedience to Gods will move to Elect or Call any man and that upon that sure ground of Thomas because Thom. 3. Q. 2. 11. c. there can be no possible way of meriting without Grace for Grace is the first Principle or beginning of all merit and nothing can be a cause or so much as conduce to its own being But the inclining of God to such a thing must come under the notion of meriting or to speak more agreeably to our ears doing well before God And therefore they much more truly may be said to be the direct cause of Grace And this not as some Pelagian Hereticks supposed at last by constraint of argument for the more ready and easie operation of mans will but simply to will that which is good Nay St. Austine saith and that truly the same of mans Understanding De Spir. Litera ca. 7. as Will. For he holds forth his mercy not because they do know but to the end they may know Neither because they are of a right heart but that they may be right of heart doth he hold forth his Righteousness whereby he justifieth the ungodly So that provision of good Works or Faith as the reason inclining God to confer Grace simply is altogether inconsistent with the Holy Scriptures and the freeness of Gods grace asserted plentifully therein But there is another and farther tearm of Gods Predestination Election and Vocation which is to his Kingdome of Glory and the Reward not of the merit but work of Faith and Holiness And to these no doubt but we are ordained and elected and called as the end by those means This is that St. Paul intended in that place to the Romans above quoted and in the second chapter telling us God will render to every man according Rom. 2. v. 6. 10. to his deeds and glory honour and peace to every man that worketh good to the Jew first and also to the Gentiles Christ tells us in the twentieth chapter of St. Matthew that to set on his right hand and on his left in Matth. 20. 23. Matth. 25. 34 35 36 37 38. his Kingdom shall be given to them for whom it is prepared and in the 25th who they are for whom it is so prepared from the foundation of the world viz. the Righteous and moreover who are the Righteous namely such who abounded in good works there particularly mentioned And to this may be referred most of those speeches at large falling from the most eminent Fathers of the Church before the time of Austine wherein they affirm that God elected some and not others upon the fore-sight of good works in them and obedience others rejecting for their disobedience Thus spake Origen thus Chrysostome Nazianzene Ambrose and Hierome too who wrote as expresly as Austine against such a freedom of the will which should give any occasion to God to confer his first Grace on man all meaning no more than the election of man to glory upon the intuition of Grace Now if this opinion should be strained to the highest it would not rise to this that God did choose any man simply and primarily for his works sake or his faith fore-seen for as is shewed God elected simply to that and not for that but the most may be wrung out of it is too great a propinquity to Merit But neither doth this follow seeing they who say God in such an order i. e. after grace upon such an occasion as those good works of which God is no less a principle cause than Man doth choose to confer glory on a man or ordain him to life do not say that such fore-seen works bear a proportion to such glory or reward The Scriptures which plainly affirms the former exclude the latter making it a matter of free promise in the original and the gift of God together with mans work as especially to the Romans St. Paul doth Now being made free from sin and become Rom. 6. 22 23. servants to God ye have your fruit unto holiness and the end everlasting life For the wages of sin is death but the gift of God is eternal life through Jesus Christ There is nothing therefore more consonant to reason nothing better reconciles the seeming jarrs of the ancient Fathers before and about the time of Austin with that more wary and exact state and defence of the Question concerning Gods election of man upon pre-vision of Faith and Obedience alwayes including Christs obedience and merits and the freeness of his Grace in electing And nothing reconciles the Scriptures more clearly than the opinion which allows God to be the sole reason of his own will and the author of his Grace of Sanctification and Salvation also and yet holdeth such an order between these that God doth not choose any man to his free and immerited Grace of Salvation but through and upon consideration I do not say valuable and proportionable in weight and worth but in nature of the state of Sanctification going before Does not St. Paul render it as a reason why God was to be glorified in his Saints when he came to take vengeance of his adversaries Because our testimony among you was believed And did not the Master of 2 Thes 1. 10. Mat. 20. 2. the Vineyard who is Christ fore-ordain a penny to the Labourers in consideration of their labour foregoing Doth not St. James say the very Jam. 1. 12. same in these words Blessed is the man that endureth temptations for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him Surely that which man promiseth upon a condition he doth not ordinarily bestow before that condition be performed but ordains it to follow upon it And to the same purpose speaks St. John too in the Apocalypse Be thou faithful unto death and I will Rev. 2. 10. give thee a Crown of life But perhaps they think there remains some force in Calvins argument still against this and that God must be obnoxious to that imprudence that ordinary men are not if he did not first propound the end and then make all means to conform and conduce to it so that man should first be ordian'd to his end of glory or misery before he is All this I grant and yet grant them nothing and this is all they are like to get from confounding the inward and secret acts of God with his outward or the Decrees of God with the execution of them as Twiss notoriously doth in Twissius Animadvers in Collat. Arm. cum Jun. p. 1 2. his entrance to the Animadversions on the Conference between Arminius and Junius It is certain that God doth decree a man to his end before he is but doth he ordain him to such an end before he ordains him to
be at all or doth God give him possession of Glory before he gives him capacity The summe of what I am to say is this That First Gods Providence ordaineth that man shall be and then ordaineth that he shall be of such a condition and to such an end and then he giveth him an actual Being and then according to the state he is found in brings him to his proper end and not in that unnatural preposterous and irrational method determines him absolutely to an end before he determines his Being at all And those places of Scripture alledged to defend this presumption do rather overthrow it as that amongst others The children being not yet born Rom. 9. 11 12. neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth It was said unto her The elder shall serve the younger I readily here grant a parity between Gods electing to spiritual and temporal ends which this argument supposeth but I do not grant That it was Gods purpose that the elder should serve the younger before it was his purpose that they both should be or that the execution of this Decree did not depend upon the execution of means leading unto it So that when it is said God first as man ordains the end and then the means conducing unto it it is true only when it relates to the end of the Ordainer not of the thing ordained which hath its end really distinct from that general one Man propoundeth to himself profit and then ordains some proper means tending to it He purposes to make a Statue and then purposes to make him a Tool proper to that piece of work He purposes indeed first that such work shall be done by a Tool but he doth not purpose that this individual Tool shall do it before it hath a Being So God first purposeth his Glory as the ultimate end next he decreeth that man shall contribute to that end in the several methods of accomplishing it but he doth not purpose that any individual man as Jacob and Esau shall proceed this way or that way before he hath conceived a purpose to give them a Being And thus farre of the first part of Gods Providence in ordaining acts of Grace and Mercy CHAP. XII Of Gods Providence in the reprobation and damnation of Man Preterition is without any cause personal but the corruption of the Mass of humane Nature Damnation alwayes supposes Sin AS the former proceedings of God with mankind declared his Mercy so do these here celebrate his Dominion and Justice in order to the Creature And as St. Chrysostome well observes in a certain Homily As in a well-ordered City it is as necessary there should be Prisons and places of Execution as places of honour and bountiful rewards propounded so is it in the world Gods wisdom nay Chrysostome in another place sayes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Homil. 7. Antioch mercy is as truly seen in ordaining Hell as Heaven in that upon the thoughts of its torments many are reduced to sober and good life whom vertue or promises of happiness would not reclaim But here we are to consider the manner and reason of Gods severity towards his Creature in these two formidable acts of his just Providence Before we can make any tolerable description of which it will be very necessary to distinguish them For the total neglect hereof as with the author of Gods Love to Mankind in the very entrance of his Book confounding miserably these two or the mistake in the due division which error Petavius falls into where he tells us Divines are commonly wont Petavius Dogmat Theolog. l. 9. c. 9. To. 1. to make a two fold Reprobation One negative as they call it which is as much as Praeterition or not electing The other Reprobation is Positive whereby he not only passes by those persons and relinquishes them but also adjudges them to eternal punishment And this displeases him so far as to the ground of it that he strains hard by the help of Tertullian to make this a branch of Marcions Heresie but in vain for the things are in themselves really and worthily by many learned Divines distinguished but who are they that bungle so in the framing of such a distinction I believe he no more can than he doth tell Reprobation we do indeed make Positive and Negative but we make Damnation none of them for we may distinguish a two-fold act in God and in Man the one opposed to good wanting in the object to be chosen and that may be called Reprobation or refusal Negative which refuses the object either upon meer absolute pleasure or some such absence or want of good which might make it eligible The other is more Positive when there is found somewhat in the object which addeth unto the want of good the presence of evil opposite and odious unto the chooser Now taking Reprobation as it is opposed to Predestination as some do then as they say Predestination supposeth nothing in the object to move God to ordain a thing simply or respectively to such an end So may it be said of Reprobation that it necessarily supposes nothing in the object causing God to turn from it whereupon Picus Mirandola determines thus according to Thomas A reason may be Joan. Picus Mirandol Coâ—â—lus 6. secund Thom. given from the divine goodness of the Predestination of some and the Reprobation of others and the divine will is the only reason that those he rejects and chooses others unto glory This may well be allowed from the supream and absolute dominion of G d over all things so far especially as may amount to a denial of beatitude to the Creature capable of it and a withdrawing of not only the Grace but common influence of God from the Creature upon which it should return from whence it came to nothing But it grates hard upon the natural goodness of God to affirm that the divine will should indulge so much to its absolute Soveraignty as no cause preceding to conceive an hatred or indignation against the work of its own hands as to sentence it directly to everlasting or indeed momentany pains seeing God cannot be unjust or properly cruel one moment any more than he can be eternally Neither can he unreasonably afflict the body or damnifie a man in his estate any more than he can punish the soul in Hell Of all these therefore the Question is but one What ground can be assigned of Gods pleasure or rather displeasure herein To this therefore according to the distinction mentioned answer may be That of the negative will of God seen in Preterition or not electing some to some high ends which we also call here negative Reprobation no reason can be given or ought to be sought out of Gods divine will as Picus hath rightly determined But as commonly it is seen when the Master of the
a good event in general if not particular we are now to satisfie our selves What that we call Evil and Sin is And what relation God hath to it First then we are to note that Evil and Sin differ only as Genus and Species so that all Sin is Evil but all Evil is not Sin Evil is that which is contrary to nature or natural Good Sin is that which is contrary to grace and moral good And that which is contrary to the order rule and form of Nature is called Monstrous that which is contrary to the Rule of Justice and Holiness is called Sin And as monstrosity in nature is divided into defects and excesses So Sin in morality is divided into Omissions and Commissions And of neither of these can God be said to be the Authour or Nature under him For if Nature according to Philosophers which is but Gods Instrument doth not intend monstrous effects much less may God be said so to do whose acts are alwayes more constant and steady the higher they are and nearer to himself For to give an instance when we see a want of a limb in a monstrous birth it may so far be imputed to Divine Providence that it could not so happen without the knowledge and consent of the Supream Cause in whose power it was to have disposed outward and second causes to the effecting of a regular and perfect work yet directly and with a positive purpose to have assisted in the production of such a Monster we cannot safely nor wisely say seeing the denyal of that ordinary and more necessary concurrence to such an end is altogether sufficient to it and such defects arise not from Gods positive Will to have them so but from his not willing to have them otherwise There may seem somewhat more difficulty in Monsters in excess when any Creatures have more parts than are naturally proper to them as four hands or three leggs and the like But this proves not any direct intention to this but only an intention not to keep things in their proper limits and to their Rule A Master or Father when he holds not a severe hand over his child or servant cannot but by inference and consequence be said to be the cause of the exorbitant carriages of them because though he wills not to prevent such mischiefs he doth not will they should be God in like manner willeth redundance of matter as a thing real and positive but that it should meet together as to constitute such an unnatural effect is rather the suspence and with-holding his Providence then the exercising of the same This I premise as leading to the due apprehension of Moral Evil which to hold as such to have a positive Existence in the world is inevitably to become Manichean and to make God the Authour of sin as St. Austin in these words declareth Here we are to be careful that we fall not into the Herisee of the Manichees who said there was a certain Nature of Evil and a certain people of darkness with their Princes And afterward So they erre so they are blinded so they make themselves the people Gentem Tenebrarum of darkness by believing that which is false against him who created them for every Creature is good but it is corrupted by the depraved will of Man Thus he and were it so that Evil had a positive being from whom could it proceed but from God And it is repugnant to the Nature of the good God to be the Author of any thing simply Evil so far the Manicheans were in the right therefore they that hold this must with the Manichees invent and introduce another God I know the modern defenders of the positive nature of sin alledge several Schoolmen and some Fathers for the same but I know there are more express testimonies of the Ancient against it and the Modern of any account had either another sense than we now state the doubt in or must be rejected with their Relater It is not a place here to examine and encounter all nor to alledge the Reasons or Authorities to the contrary which might easily be done Only that Argument taken from the distinction of Sins of Omission and Commission deserves to be considered For say they if Sins of Omission consist only in defect of duty and are thereby distinguished from of Commission which are such as not only fall short of what is due but act the quite contrary as when a man instead of praying and praising God contumeliously abuses his Name and Worship this hath more in it than a meer negation or privation of good Thus indeed it seems but thus it is not For both these are evil upon the account of privation and the absence of good the difference only is in this that in sins of Omission the privativeness or negation is immediately seated in the Subject owing such an Act and in such a manner and here in no Action at all but the absence of it which renders a man and denominates him immediately evil or defective But in sins of Commission the case is far otherwise for here privation or defect relateth not immediately to the Subject as the Man himself but to the Action it self and by that is the Man made guilty and evil because though the act be in its nature positive yet is defective as to its circumstances according to which it ought to be performed For when God hath appointed and Justice and Reason directeth that a man should observe in his action such a time and season and such a place and have respect to such a person such a manner and measure and he neglecteth all or any of these doth he not plainly offend in the negative though the act it self be in nature positive But in the case we are about the Nature as we said of things is not to be valued but the Morality and the Morality may be evil when the Nature is good and the Morality may be privative when the Act is positive Hatred of God is an act of Man than which none can be instanced in to contain more evil or malice Therefore as this is an act Natural and Vital it is good and hath God for its direct and first cause but as this act is directed to God and so relates to a wrong object so it is evil and hath neither countenance nor concurrence from him For as is above-touched we are to distinguish Omne bonum viva substantia est vita est Vita autem Christus Omne autem malum sine substantia est nihil est tamen perdere protest Opus Imperf in Matth. Hom. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homil 2. in Act. Apost Anselmus de Casu Diaboli Tom. 3. the Act of Sin from the Sin of the Act and that upon the received Maxime amongst the Philosophers That all Evil is in somewhat that is Good for having no subsistence of it self it must rest upon some other thing that hath a
or equity of it or not saying Nay but O man What art thou that replyest against God Shall the thing formed say to him that formed it Why hast thou made me thus Hath not the Potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour No man that acknowledges and every Christian must acknowledge the like and greater power and prerogative in God over Man than the Potter hath of his clay can deny that God may order the work of his hands as he pleases neither can he deny but the drift of the Apostle in this comparison was to show the absolute power and dominion of God over all Creatures and therefore let them see how they aggravate matters of this nature and multiply fond ratiocinations which they cannot but know agree not with St. Pauls stating and decision of this Question I do freely grant the adverse Party that St. Paul doth not at all concern himself with that kind of Predestination Election or Vocation as very many confidently presume he doth in his Eighth and Ninth Chapters to the Romans I mean not particular or personal Prae-determination and the like the whole letter and the occasion of his discourse there being concerning the Election of the Gentile Church and the uncessant protection thereof against all threatnings and Oppositions and disputing the equity of Gods deserting the Jewish Church yet thus far his argument being general holds good in particular persons that if it be free to God without any just exceptions to choose and leave a Church or Nation at his pleasure and according to the counsel of his own will it is also reasonable and just for him to favour or show disfavour to any single person in like acts of his Providence without being called in question for what he doth or not doth CHAP. XIV Of Sin more particularly And first of the Fall of Adam Of Original sin wherein it consisteth and how it is traduced from Father to children The Proofs of it The Nature and Evils of it And that it is cured in baptism That Natural Concupiscence hath not the Nature of Sin after baptism BY what is said competent satisfaction may be had in that mystery of Gods Providence in the fall and sin of the first Man created as we have shewed in such perfection of natural Faculties and divine Grace the reason absolute and demonstrative whereof cannot be rendred by the witâ— of Man viz. Why God should make such a fine and exquisite piece and deliver it over presently to ruin and loss It may suffice that God was not the direct cause of such his Fall by impelling him though his Free-will embracing the Temptation he was privy to his errour As it was in that memorable case of the death of Benhadad King of Syria in the second of the Kings when Hazael was sent to enquire Whether he should recover 2 Kings 8. 10. of that Sickness The Prophet Elisha answered Go say unto him thou mayest certainly recover how be it the Lord hath shewed me that he shall surely dye And this was the true case of Adam whom God knew to have full power certainly to stand and yet he knew he would surely fall As therefore God in that case spake after the method and manner of mans apprehension so he here acted In that he first said the King might surely recover and this was according to the common order of natural Causes which then were upon him in his sickness which were such as were easily resisted and like to have no such effect But then God withal beholding that which was not seen of man perhaps not thought on by the Actour himself at that time he saw withal a necessary dependencie and connexion between another cause and that effect which followed and so declared surely the contrary to the other In like manner God beholding Adam in that integrity and vigour of gifts and Graces with which he had furnished him saw him in a certain condition to persevere in that state but seeing withal the future outward cause of Temptation he might well see the effect what it would be infallibly So that when we say a thing is contingent we cannot say so in respect of all causes but in respect of some special cause to which in our opinion and observation such an effect may seem properly to belong For it is a true Axiome amongst Logicians All causes accidental are reducible to proper and direct causes So that there was no necessity by Gods appointment of Adams Fall as he was framed of God but somewhat might occurr outwardly which by Gods permission might have as certain effect upon the will of Man though Free of it self and indifferent as had the wet cloath laid by Hazael 2 Kings 8. 15. upon the face of Benhadad this only excepted That what natures simple Act did in this the will of man combining freely against himself with those outward causes suffered in that The thing therefore principally to be here enquired after is rather about the Nature of this Sin in Adam and the Effects thereof And as to the former it is to be observed That what was in him an Actual sin became in us an Original and what was free to him to be subject to it or void of it becomes necessary to us and inevitable It might be called in some sense an Original sin in him as it was the first in nature and time he stood guilty of but not as if his Nature was from the beginning so corrupt as to dispose him unto it Again in him it was of it self purely sinful and a transgression of Gods Law upon which followed evil effects but in us it seems to partake originally of both sin and punishment but chiefly of this latter For though they speak truly in the larger sense who make three things proper and inseparable from Sin Guilt Stain and Punishment yet restraining our selves to the true Nation of it there are these two things only essential to it The matter it self which is the evil act committed against the Law of God or which commeth to the same omitted contrary to the same And the manner or formality of it which consisteth in the perversness and pravity of the will which is so essential to it that it both distinguishes the errours of rational men from them of beasts and mad-men and them of the same Man from one another so that what was done voluntarily and freely differs wholly from that done with incogitancie so not affected for then the will concurs with it and infects it and without any intention so to do as to point of moral Goodness or Evil. And according to the bent or averseness of the will to evil commonly are estimated the degrees of evil But though in Adam all these things concurred to the heightening of his Actual sin yet in those that inherit that evil from him the sin must needs be much less in Nature and lighter because
of the World And elsewhere to this effect CHAP. XVII How Christ was Mediatour according to both Natures Calvin's Opinion and others stated Of the effect of Christs Mediation and the extent thereof Of the Designation and Application of Christs death Of the Sufficiencie and Efficacie of Christs death How Christs death becomes effectual to all The Necessity of Gods Grace to incline the will of man to embrace Christ Of the Efficacie as well as Sufficiencie of Gods Grace on the Will of Man Several Gradations observed in the Grace of God BUT from the Evidence of the evidence of the Fact that so it was that Christ suffered to satisfie for our sins let us pass to the Manner how it was and the Effects and Extent for whom he so suffered and satisfied because no small stir and contention hath been touching both but briefly For there seems not to me to be such great cause as is apprehended for such differences For first surely Christs mediation was an Act of his Person and not of his Natures either of them separately considered So that there seems the same reason for this as for all other Acts and Attributes given to him some whereof are naturally proper to the Divine Nature and some to the Humane and yet both these predicable of Christ personally considered by that received rule amongst Divines which maintaineth a communication of Idioms or the ascribing the property of one nature to the entire Person and so denominatively to the other In which sense Christ is said to dye to suffer to hunger to thirst to be weary and Christ is said to be Omniscient Omnipotent Omnipresent yet not according to both Natures but as they are united into one Person So that all Acts and Offices of Christ as Mediatour have a twofold consideration Formal and Real or Vertual and Interpretative as they speak Some Acts are so formally Divine in him that they pertain to the Humane Nature only Vertually and some Acts are so formally and properly Humane that they pertain to the Divine Nature only by way of imputation or interpretation and not immediately or properly So that the Word Incarnate Christ is the immediate cause of his Mediation and our Reconciliation but all the Acts in particular tending tending to Christs mediation as his preaching and travelling and Passion did not proceed equally or alike from both Natures For two things are to be distinguished in the Actions or Passion of Christ mediating for mankind The Act it self and the value and vertue of that Action in order to the reconciling of man to God That the Acts conducing hereunto are only proper to the Humane Nature is true according to Stancarus his opinion See Melancthon Epist ad Mathesium though called Heretick for the same and opposed by Calvine and many of his Equals who held that Christ was Mediatour according to his Divine and Humane Nature And that Calvine and his Company must needs erre is proved because they reject Lombard and those that follow him who are the Romanists Lombards Opinion was That Christ was Mediatour as the Word Incarnate but not according to both Natures For they distinguish Principium Quod and Principium Quo That Principle or Cause of mediation from that Whereby he mediated The first they confess to be the Person of Christ consisting of Divine and Humane Nature The second they make the Humane Nature alone And that Calvine and the rest meant any more it is past the power of their Adversaries to make good however according to their wont they strain all they can and more than honestly they can to make their Opinions foul and odious For in substance they speak the same thing with Lombard though not altogether after the same manner but the Deformer suspected him as justly for restraining Christs mediation and the value thereof to his Humanity as the Romanists do them for comprehending the Divinity in it And rightly do they distinguish between the Thing and the Efficacie of the thing and that according to Lombard himself whom they dislike because he restrained to their apprehension the whole business of mediation to the Humane Nature whereas though the Divine Nature did not formally act or suffer to that end yet it was by vertue of the Hypostatical Union with the Divine Nature that the Humane Nature was in a capacity to mediate and merit for man as St. Austin hath taught us in these words It was requisite that the Mediatour between Mediator autem inter Deum homines oportebat ut haberet Aug. Confes 10. c. 42. Nec tamen ob hoc Mediator est quia Verbum maxime quippe immortate Id. Civitat Dei lib. 9. cap. 15. 1 Tim 2. God and Man should have somewhat like unto God and somewhat like unto Men lest being like God in all things he should be too far from men or being like unto Man in all things he should be too far from God And yet indeed in another place he doth determine the mediation more properly to the Humanity of Christ than to the Word thus speaking Yet he is not for this a Mediatour because he is the Word and that especially because he is immortal and the most blessed Word is far from miserable Mortals But he is Mediatour in that he is Man showing thereby that we ought not to seek any other Mediatours to that not only blessed but beatifical Good by whom we should have access c. And to this agrees that of St. Paul to Timothy There is one God and one Mediatour between God and Man the Man Christ Jesus And this is the chiefest place founding this Opinion yet not simply seeing it is an easie matter by a distinction to avoid the same if one would be contentious but if Charity nay if Justice were done to each side the ground of contention might fairly be removed in this But with much more difficulty do we meet in the effect and extent of the mediation of Christ by his Death and Passion viz. Whether it concerns all Mankind in general or Whether all those who are called to the knowledge faith and profession of Christ and Christian Religion or lastly Whether it was properly and specially so designed and intended for such as were to be infallibly saved that others were capable of no benefit of the same but rather were determined to hardness and impenitencie and persistance in unbelief Concerning the last and harshest part of this doubt we have heretofore answered that though the Holy Scriptures which cannot be denyed do ascribe Exod. 4 21. 14. 17. Rom. 9. 18. Isa 6. 10. Deut. 2. 30. Isa 63. 17. unto God in positive tearms hardening of some yet the meaning can be no more than that from certain persons he so withdraws his mollifying and maturing Grace to Repentance and Faith that an effect of Obduration doth thereupon in such manner follow as if God himself were the proper and direct Author of it For all egregious things are according
is exercised it may very properly and truly be said because of the good discerned and affected in the object But if it should be asked How the Will is moved and by vertue of what ability it so moves to that object there could be no greater incongruity than to affirm That the object was the cause of it For here the efficient cause is sought after As when a man goes to Church if doubt should be made why he goes to Church it were easily answered because he apprehends a spiritual good in that act this is the final cause but doth this give his leggs strength and his nerves and sinews power to walk Sure no man will say so This then is that we enquire concerning the wills inclination to and election of spiritual things not why or to what end for the end is the same to all mens wills but by what means it is fitted and enabled to move thitherward rather than the contrary ways The answer to this must if a man will speak appositely be taken from the efficient cause Now this sufficiencie or efficacie in the will is either natural and common to all which all modest Divines explode or adventitious and of free undeserved and undesired Grace and Gift of God Hence another ascent is made towards the Question of the manner of acceptation of grace and mercy objectively taken For as it is plain that God putteth a difference and not Man between the understanding of one man and another revealing that to one which he doth not to another And of those that know the truth putting a difference between the wills of men in that some that have known the saving truth have rejected it and others embraced it as is yet farther manifest from St. Paul to the Romans What Rom. 11. 7. then Israel hath not obtained that which he seeketh for but the Election hath obtained To some then who know the truth God gives Grace to some he doth not or scarce discernable A third step to this then must be about the degree and essicacie of this first Grace of God preventing and preparing the will to such noble ends which it could never of it self affect or desire And whether God doth give the like Grace at least in proportion to all he hath so far called illuminated and affected as to have spiritual principles of Life and Motion or not It were too curious to enquire here about the Arithmetical proportion or quantity because that all mens constitutions and dispositions are not alike and therefore like more even timber or plyant clay may be wrought into due form by less forcible means but Whether considering all disparities and disproportion in the matter the influence fashioning the same be of it self sufficient to any one called and outwardly elected to the truth Or whether there be any sufficient Grace which is not efficacious and consummative of the end which is the thing denyed by Jansenius against a stream of Adversaries But Thomas who next to Augustine ruled these Disputes most of all and that upon Austin's doctrine and grounds sayes no less and so do such as stick close to him notwithstanding the strong opposition made by a Modern Order who think to change the world and make it take all doctrines from them to the contempt of their Predecessors and the recalling the exil'd Tenets of Pelagians and such as serve though at a distance under him They profess against him and hold for him They deny his Conclusions but approve and justifie his Principles and Premisses from which they certainly follow Neither can they give St. Augustine a good word whom none openly before them ever presumed to confront in that manner Or if they do speak kindly of him yet they take their own course and speak their own upstart sense For do they not place God as an idle Spectatour yea a servile Attender of the wills self-determination first and then bring him in as Auxiliarie to its Actions This is rancide Divinity yea and Philosophy too Do they not fall directly into that Opinion of Origen confuted by Thomas against the Gentiles thus Certain men not understanding Thomas cent Gent. l. 3. c. 89. how God causeth the motion of the will in us without prejudice to the liberty of the will in us have endeavoured to expound these Autorities above-mentioned in his former Chapters amiss as to say God causeth in us To will and to do in that he giveth us power to will but not so as to cause us to do this or that as Origen expounds it in his Third Periarchon defending Free will against the foresaid Autorities And from hence the Opinion of some seemeth to have proceeded who said Providence was not concerned in those things which related to Free will that is Elections but external matters only who are confuted by that one place of Esay Thou Isaiah 26. 12. also hath wrought all our works in us Whether these words of the Prophet may not be eluded I will not dispute but they plainly declare that according to Thomas his mind All our inward motions as well as outward acts and effects are governed by God For the immediate concurse of God being generally granted by Philosophical Divines necessary to the Act of limited and necessary causes whose principle is more certain and operative then Free Agents are What honest or sober doubt can be made of the immediate hand of God in moving the will free and void of such natural Laws and Propentions as irrational Agents are compelled by There seems much less use of it here than there It may be they fear Gods hand should light so heavy upon the will of Man as to hurt the Freedome of it Which were to be feared indeed if God so concurred with Free Agents as with Natural and proportioned not his Influences agreeable to the subject but surely God worketh not so rudely Or if the Act of God being as natural to the Creature as its own yea unseparable from that of the Creature were not a Total cause together with the Creatures of such Elections But as Thomas saith It is apparent that not in the like 〈◊〉 l. 3. c. 70. manner an effect is ascribed to the Natural Cause and to the Divine Power as if it proceeded partly from God and partly from the Natural Agent but it is wholly from both in a diverse respect as the whole effect is attributed as well to the Principal Agent as the Instrument Thus he From whence we conclude the Grace of God is not given in a common manner or competently to leave the will still separately without particular excitations and prae-motions effectually and immutably as Thomas speaks inclining it to embrace Christ exhibited in the Means of Grace And that no man originally causes himself to differ from another in electing good But supposing the like proportion of Grace given to two persons equally otherwise qualified the reason why one refuses the Good and chooses the Evil is not
that outward acts of worship are of this nature I only blush at the perverseness and folly of these men and so leave them Yet out of pitty towards some who like the Israelites after Absolome are carried away from the truth in the innocency of their souls I shall endeavour to stay them by advising them to consider what Perkins wri eth well in these words Indeed all the worship of God is Spiritual even Perkins Cases of Conscience L. 2. C. 5. that which we call outward yet not of it self but by vertue of the inward from which it proceedeth But were it not so yet the worship of the Body it self is a real and in some degree an acceptable service unto God even distinctly considered from that of the Mind as the same Author also confesses upon this solid ground God is the Creatour not only of the soul of man but also of the body and we bless God not only with the heart but also with the tongue Therefore the whole man must pray in publick And who is it that grants what the Psalmist sayes All thy works praise thee O Lord and denies not the body Psal 145. 10 to be the workmanship of God but must grant that the body is obliged to the worship of God as really as the soul Doth not St. Paul say Glorifie 1. Cor. 6. 20. God in your body and in your spirit which are Gods The Body and the Soul are both said to be Gods and therefore are both to be rendred unto God according to their ability and capacity And it is no less ridiculous for men to deny bodily service to God as unprofitable and unacceptable unto him because God calls so earnestly for the spiritual and inward service of the mind than it would be to deny God the inward worship of the Soul joined to the Body because it is said Worship him all ye Saints and let the Angels of God worship him Whatsoever the idle and unprofitable servant saith in the Gospel of God that he was an hard man reaping where he had not sown and gathering where he strawed not yet it is nothing so For God Mat. 25. 24. doth not require more than he hath given and therefore having given less to the Body than to the Soul do we think he will accept of no less from the Body than he doth from the soul The Parable now touched proves the quite contrary God there well rewarding less encrease and return though not in the Arithmetical proportion yet Geometrical Put the Case that the body hath received but as five talents and the soul ten nay that it hath received but one yet the condemnation for not improving that one according to the cause and ground given sufficiently evidence that the improvement according to that ground would be an occasion of praise and reward And this Thirdly appears from the peaceableness of man in bodily Acts. For if the mind being well disposed to God the Bodily outward acts are sometimes sinful as in the simulation of worshipping an Idol with outward acts when inwardly a man detests and abhorrs the same as certainly they are then surely though the mind be not so well devoted to God as it ought provided it be not bent to the contrary the outward acts may be acceptable in some degree to God And therefore Origen hath these words It is one thing to worship and another to adore A man may sometimes Adore Origen Hom. 8. in Excd. unwillingly as they that flatter Kings when they perceive they are addicted to that sort of Idolatry do seem to adore or fall down to Idols Whereas in their hearts they are well assured that an Idol is nothing But to worship is with entire affection and addiction to be subservient if then a Man may offend God with his body why may he not please him Is it because God will according to his due have all or none This makes as much against the simplicity and singularity of the Souls worship as the bodies and no more Fourthly the Scripture giving us precepts of outward worship and presidents of Gods rewarding bodily ceremonies of worship doth abundantly commend the same unto us St. Paul saith to the Corinthians Providing for 2 Cor. 8. 21. honest things not only in the sight of the Lord but also in the sight of men Christ saith Let your works so shine before men that they may glorifie your Father Mat. 5. 1 Thes 5. 22. Rom. 12. 17. which is in heaven And again St. Paul to the Thessalonians saith Abstain from all appearance of Evil. And to the Romans Provide things honest in the sight of all men All which words may be interpreted of moral works but not so as to exclude the outward bodily Acts of Reverence and worship of God which are apt to affect or disaffect men And the reason here of is because of all the worship and glory we exhibit to Almighty God nothing more accreweth really unto him than external esteem For it is as true of the Glory of God as Man with the change of persons It is the Aug. Civit. Dei L. 5. Gul. â—â—aris de Fide C. 3. Judgement of Men thinking well of men and so of God saith Austin or as Gulielmus Parisiensis Glory is nothing else but an excellent high and far spread fame By which it appeareth that all Glory is a thing rather Relative than absolute and depending on the opinion of men 'T is confessed there is an absolute Glory and essential of God with himself but we give not that to him but only publish and celebrate the same and this we do chiefly by outward acts or bodily And do we not read in Joshuah how Achan is said to give glory unto God in open confession of his sins And doth not the Scripture plainly affirm that Ahah was accepted of God Jos 7. 19. so far as to the mitigating of the sentence pronounced against him by God Because he Humbled himself before God And what was his humiliation but 1 King 21. 27. 29. the outward ceremonious acts of Repentance as Renting his clothes putting sackcloth upon his Flesh fasting lying in sackcloth going softly Which will be of greater force if it be true what some modern interpreters say of these things That they were all hypocritically done Fifthly External worship and reverence are not only so many indications and Effects of the more noble and divine worship of the Soul and fruits which are as acceptable as the tree that bears them but which is much more they are very often causes of the devotion of the mind and great inflamers of the affections as well of him that so demeans himself in humility and reverence as of the beholder Of this latter St. Paul speaks in his epistle to the Corinthians where he treats of the external decency and order to be observed in the worship and House of God upon which he that cometh in falling down on
and for ought doth appear accepted well the said Commemorations of his signal mercies and deliverances at the Jews hands until the coming of Christ when the case was wholly altered as that Service but not so as to all future For an invincible argument it is to the contrary that one day of the week is still continued to serve God in a peculiar manner notwithstanding after the strong attempts made especially of late and never before later days either by Eastern or Western Christians or by Reformed or Unreformed to make the Lords day a Sabbath and obliging Christians by vertue of the fourth Commandment in the Decalogue nothing to that end is effected Indeed if men will tenture and extend Gods word to that extream as thereby to draw every thing out of any thing they may reduce all moral duties unto the Ten Commandments according to the custom of expounding them viz. That where the Effect is commanded or forbidden there the Cause likewise and where the Outward act the Inward and where the Genus there the Species and where the Thing there the Circumstances and where one kind there all of like kinds are forbidden or commanded then were there some colour for what they say of all moral duties to be found in the Decalogue and sins interdicted But there is no more ground for the expounding of this so than any other part of Scriptures And if there were this would make Eight of the Ten Commandments superfluous all sins and all duties being reducible at this rate to those two our Saviour in the Gospel refers to viz. Love of God and Love of our Neighbours And surely most essential to all actions are the circumstances of time and place and nothing can be done by Man in Religion or out of it without them therefore it should seem superfluous expresly to enjoyn a time to serve God in and distinctly from the act which unavoidably implyes it And if it be said that not so much a time simply as a time precisely so determined viz. to a Seventh Day and that in such and such manner to be observed is instituted of God then do fall to the ground the supposed naturalness and morality of the time there commanded and that by natural light or law no more is commanded then time or at most a day but not a Seventh Day Now if we are being Christians under the Law no farther than in these two respects First as some of it is repeated and enforced by the Law of the Gospel given us by Christ Secondly as it is consonant to the Law of Reason or Nature And that a seventh part of our time should be dedicated constantly to God is no where so positively delivered in the New Testament as it was in the Old nor doth the light of Nations or Nature suggest any such determinate time for that only and not of time in general is all the question How can a Seventh Day be commanded of God It is not to be denyed but some of the ancient heathen Philosophers and Poets did talk of somewhat of sacredness in the Seventh Day But first whence had they such opinions from the thing it self No surely it was a superstitious and blind admiration of the number Seven of which we find so much in their writings and especially the consideration of the Seven Planets in the Heavens which made them think better of the Seventh Day or cause the week to consist of so many days and no more But what real opinion they had of that above other days doth appear in their practise Philo In Decalog pag. 585. Id. De Opificio Mundi pag. 15 16. 21. Genevae which no monuments declare to have been in more sacred or solemn esteem than any other And the reputed sacredness of the number seven is that which Philo Judaeus playeth upon so handsomly in his commendation of the Jewish seventh day as may be seen in his works And Chrysostome from thence takes a better argument to prove that a Seventh day is not moral from whence several have endeavoured to prove that it is and that in a more sacred manner than any other of the Commandments For to perswade to a precise observation of it these say that God hath set a Memento a Remember upon it such as upon no other Commandment Therefore there should be somewhat extraordinary in it And so there is indeed For saith Chrysostome whereas all other Commandments are very agreeable to the Reason of man and are in some degree known to him by natural light and so need not the like intimation and advice this of a Seventh Day to be kept holy to God cannot be discerned by Natures light at all and therefore needeth such a Memento and Remembrancer as this to bring that to his mind which is so apt to slip out 'T is granted moderner Jews in despight of Christ and Christians have asserted a naturalness and immutability of this Command and an extent of it to all Nations but this concludes not Christians knowing from whence such Antichristian Dogmes proceed Now here lyes the labour to infer a Seventh Day from the Law obliging Christians I say from the letter of the Law and not from the reasonableness of the thing it self to which they flee who find their other proofs too weak and here I will not contend much with them But all their Old Testament testimonies being more easily evaded and nulled then they are alledged by this one answer That they speak only of Jewish Sabbaths and so have no force at all upon us or the same in all respects that they have upon the Jews they must be constrained to repair only to Gospel for the Confirmation of any day separate from civil affairs and dedicate to God And here they are altogether to seek for any one direct or positive Precept not one in all the New Testament can be found for any either Seventh or First Day of the week Whereupon they are compelled to betake themselves to the uncertain way of arguing from Example to a Rule viz. That because they read several instances in the New Testament of things done on the first Day of the week in reference to Religion and the Service of God therefore that day ought specially and religiously to be observed they will perhaps say That the infinite blessing of our Redemption by Christ and his Resurrection is the ground of our observation as the Creation was of theirs This I grant to be a just and sufficient cause but it doth not from thence follow that therefore actually it was so constituted upon that ground We now are in quest of the Constitution it self and not of the Reason why it should be so ordained For many things that seem to us very reasonable are not certainly actually ordained And many things for which in the New Testament we may find presidents of the Apostles or Apostolical persons do not necessarily infer a Rule or Precept But in the New Testament there
to do another a mischief must he necessarily speak conformably or do conformably and make good his bad intentions If a man intends to do one a kindness and give him an estate may he not carry himself towards him and all others as if he never intended any such thing But it may be he would restrain this to positive Speeches and Acts which he would have alwayes conformable to inward conceptions And so they are when a man intends to deceive and doth deceive But that the general appearances must conform to the reality of the Intention his own concessions above-noted will not admit It is true therefore only when it is justly required And this suffices to cut the throat of all as they are now called deservedly Jesuitical Aequivocations and Mental Reservations and External dissimulations viz. because none of their real or pretended Superiours can give them any power not to answer according to the serious intention and expectation of legal Enquirers and legal Enquirers they are who have legal Authority in that Nation Again unless their Superiours can give them power of Life and Death as it is an opinion amongst them they may especially the Pope over free Princes and their Subjects they can give them no power to deceive by positive acts or words lawful Powers contrary to the common and received sense and meaning of Enquiries and Answers Thirdly neither of a mans self nor by any Civil Authority how great or good soever nor upon any Case how important soever can a man lawfully use the Name of God in attestation of what is false or confirmation of what his Conscience and Judgment assures him is otherwise than he declares it to be Neither can any man give instance that God ever permitted it or any good or holy man in Scripture presumed to do so And therefore oequivocation in any oaths whether lawfully or unlawfully administred is directly unlawful and to be detested of all men as it is of God The Vertue then which this Commandment requires in opposition to bearing false witness is first a love and veneration of Truth as the sacred daughter of God himself and that in all things and at all times not excepted but more especially Authority and publick Justice requiring it The Inducements hereunto abbreviated Perkins hath collected thus to my hands in the forementioned place 1. Gods command James 3. 14. 2. Lying is a conformity to the Devil 3. We are sanctified by the word of truth John 17. 17. 4. Truth is a Fruit of Gods Spirit Galat. 5. A mark of Gods children Psalm 32. 2. and 15. 2. 5. Destruction is the reward of a Lyar Psal 5. 6. And thus far of the Ninth Commandment The Tenth is Thou shalt not covet thy neighbours house Thou shalt not covet § X. thy neighbours wife nor his servant nor his maid nor his Ox nor his Ass nor any thing that is his Which the modern Roman Church having carefully turned the second out of doors as a quarrelsome and troublesome companion are necessitated to divide into two to make up the compleat number of Ten For which fact they have no ground but St. Austin and them who precisely followed him But none of these or any ancient proceeded on their grounds viz. because the Second Commandment gave offence Now seeing many more in number and antiquity have otherwise than Austin considered this Commandment as one entirely The Reasons why they so judge of it are worth enquiring For some eminently learned among them especially in the Scriptures have declared expresly against it as Oleaster and Mercerus Petrus Galatinus inclining that way as Buxtorf hath observed Buxtorf de Decal num 74. 59. And as a little before he hath noted the Jewish Doctours who are to sway much in this Case unless the Papists please to distinguish the Decalogue as they have audaciously the Canon of the Scriptures of the Old Testament into Jewish and Christian or Ecclesiastical have unanimously conspired to make this but one Commandment Aben Ezra and Abarbenel mentions indeed such an opinion as the Roman Church maintains but rejects the same as a very fond and vain conceit And the like may be said Estius in Sentent l. 3. Dist 40. §. 3. of Estius his answers and evasions of the reasons on our side which are First That the object of the sin here forbidden is not to distinguish the Command so much as the Act Concupiscence of the mind or heart united in one because then we should have more than two One prohibiting lusting after another mans wife another lusting after his Servants another lusting or coveting his cattle and a fourth his possessions and moveables But St. Paul speaking of this Concupiscence maketh it but one where he Rom. 7. saith I had not known lust except the Law had said Thou shalt not covet The other Precepts therefore having provided against the Acts outward of sin This in the Conclusion goeth as it were over all of them again and interdicteth all inward motions towards any of the sins before forbidden To say therefore with Estius St. Paul saith Thou shalt not lust is as much as if a man should say Thou shalt love which doth not make all the Commandments but one is very idle seeing the word Lust is there taken in an evil sense and may reasonably extend to all the Negative precepts at least as Love doth concern them all and is the sum of the Decalogue But we find no such particular Precept as Love indefinitely taken And besides we are not so much to enquire after matter of Right what might be or ought to be but of fact what is And to collect what is done we are not so much to consult the holy Writ of the New Testament which uses no precise or determinate speech in reference to the number or order of these Commandments but the thing it self which ever amongst the Jews was thus distinguished as we do and generally the Greek Church and the Latin likewise until Austin's dayes And it is certain the Holy Spirit here doth not affect Logical Divisions or Rhetorical Partitions or Methods but delivers things grosly to a rude people inculcating the same thing under diverse forms of speech For according to one of the Rules of expounding the Decalogue viz. That where the outward act is forbidden the inward act is also forbidden and where the Effect there the Cause is also forbidden this should rather seem to be none other Precept than what went before in the seventh and eighth Commandments forbidding Adultery and Theft and by Implication the inward acts of Lusting after the Persons or Possessions of others For that is the beginning and cause of those outward Effects and scandalous sins Another Reason for the entireness of that we call the Tenth Commandment is the order observed in Exodus where Lusting after our Neighbours House is set before Lusting after his Wife or other Persons and then again follow his Goods which shows that