before God Rom. 4.2 where hee saith Non praecedunt iustificandÌ„u sed sequuntur IustificatuÌ„ Aug. If Abraham had beene iustified by workes he had wherin to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but beleeueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnesse III. Arg. is taken from the proprietie of our workes Our works are debts therefore by them can we deserue nothing Nihiles per te Deum inuoca tua peccata sunt merita DeisuÌ„t supplicium tibi debetur cum praemium ad venerit sua dona coronabit non merita tua Aug. Vae etiam laudabili hominum Vita si remota misericordia eam discutias Aug. Ipsa nostra iusticia quaÌ„uis vera sit talis tamen est vt potius peccatorum remissione conslet quaÌ„ virtutum perfectione Idem Nostra si qua est humilis iustitia recta forsan sed non pura nisi forte meliores nos esse credimus quaÌ„ patre nostros qui non minus veraciter quaÌ„ humiliter di cebant Omnes iusticiae nostra sunt tanquam pannuâ— mulieris menstruata Bern. Antec is confirmed by Luk. 17.10 When you haue done all that you can do c. 2. Good workes are not ours but Gods now by that which is anothers and not our owne we can merit nothing Antecedent is proued Phil. 2.13 God it is who worketh good in you perfects it Eph. 2.10 Wee are his workemanship created in Christ Jesus vnto good workes which he hath prepared that wee should walke in them Thirdly our good works are not perfect therefore wee can merit nothing by them for three things there be required of him that will merit first that he hath that by which he will merit of his own secondly that it bee no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esa 6.64 All our righteousnes is like vnto a menstruous cloath And Phil. 3.8 Paul calleth his workes dung I vnderstand what iustifiing faith is now tell me the causes thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinary meanes wherby the holy spirit worketh faith in vs It is twofold namely Syst Theol. p. 436. the Word of God and the Sacraments The Word of God you haue already touched now tell me what is a Sacrament It is a holy signe instituted of God Syst Theol. pag. 439. whereby God maketh the beleeuers sure of his fauour the forgiuenesse of their sinnes De sacramentis Zanch. CoÌ„fess c. 14. and other benefits likewise by Christ his passion and death to bee bestowed vpon them Of what sortes are the Sacraments Of two sorts Sacraments of the Old and New Testament How many Sacraments were there in the Old Testament Syst Theol. pag. 448. Two to wit Circumcision and the Paschall Lambe How many Sacraments bee there in the New Testament Syst The. pag. 451. Two onely Baptisme and the Supper of the Lord What is Baptisme Calu. Instit l. 4. c. 15. It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and Holy Ghost being made wee are initiated and grafted into the Church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the blood of Christ and regeneration vnto life eternall See more in my Syst of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here only would be noted that errour of the Papists who haue made seuen Sacraments of the New Testament to wit Baptisme Calu. Instit l. 4. c. 19. Confirmation Pennance the Eucharist Extreame Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authority of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery SacrameÌ„t shold haue a signe and a thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all beleeuers in the Church and to conclude it is more then manifest that all Sacraments ought to bee instituted by Christ euery of which markes of a SacrameÌ„t cannot be auerred truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme the Lords Supper What is the extraordinary meanes of Faith Miracles Syst Theol. pa. 465. Miraculae necessariae erant vt crederet mundus postquam vero iam mundê° credidit qui miraculum quaeritmagnum est ipse prodigium Aug. which are extraordinary signes whereby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is need of Miracles whereas this is only the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therfore must cease after the doctrine be sufficiently confirmed Second errour is in that they thinke that Miracles is a marke of the true Church Quasi hoc non scriptuÌ„ esset venturos qui maximas virtutes â—edent ad corrumpendam veritatem Tertullian when as euen very hypocrites oftentimes haue done miracles yea and can do them Marke 13. v. 22. Luke 21.8 where it is plainly told vs that toward the end of the World there shall arise false Prophets which shall worke miracles But 2 Thess 2. ver 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the ende of the world to doe many miracles is a marke of Antichrist and the Apostle calls those Miracles lying wonders time and long experience testifieth so much for in the Monasteries how many sleights and iuggling tricks doe the Monkes finde out and practise to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification Syst Theol. pag. 416. It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists De certitudiuine salutis
any of the Articles of faith that also can little auaile them because wee doe dispute and iudge of doctrine and faith by the word of God and it may be so disputed although that point of the Church bee not before handled Syst Theol. pag. 390. for the Word of God is before the Church and aboue the Church neither hath the Church any authority to wrest the Scripture as wee haue formerly proued in the common place of Scripture But here I would haue noted the exceeding fraud of the Popish Writers that when they haue made a great stirre about the Church and stood long vpon it at length they conclude the Church to be a Councell consisting of the Pope the Cardinals and Bishops and so exclude all other which are neither Cardinals nor Bishops from the Church at least remoouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insoleÌ„t pride of their Spiritaltie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto me now it followes that you instruct mee in the matter of the Iustification of man before God wherefore shew me J pray you what is Justification It is the absoluing of sinnefull man from his sinnes Syst Theol. pag 413. De Iustificatione Zanch. CoÌ„fess c. 19. item Loc. Com. 11. Calu instit lib. 3. cap. 11 seqq or it is a forgiuing of sinnes by the meere grace and fauour of God for the merits of Christ imputed and applied vnto vs by Faith What are to bee considered about Iustification Foure things 1. the principall cause 2. the instrumentall cause 3. the effect and fruite and lastly the necessary adiunct What is the principall cause of JustificatioÌ„ before God The principall cause is either primarie or secondary the prime câ—use is the grace and mercy of God the other cause is the merit of Christ or the death and passion of Christ made ours imputed vnto vs or appropriated vnto vs so truly that the PassioÌ„ of Christ should besteede vs as much as if we our selues had hanged on the Crosse and had died for our owne sinnes Hereof we haue manifest testimonies of the Scripture Rom. 5.8.19 As by one man many were made sinners Ipse peccatum nos iusticia nec nostra sed Dei nec in nobis sed in ipso sicut ipse peccatum non suum sed nostrum nec in se sed in nobis Sic ergo sumus iustitia Dei in ipso vt ille est peccatum in nobis nempe imputatione Aug. c. Rom. 4.5.6 Blessed is the man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5.21 Hee made him which knew no sinne to bee sinne for vs that wee might bee made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3.9 That J may bee found not hauing my owne righteousnesse but that which is by the faith of Christ Now there is no opposition in this we say Syst Theol. pag. 420. that a sinner is iustified by the meere grace of God and yet by the merit of Christ because it was brought about by the meere mercie grace of God that Christ performed that meritorious work for vs for Christ was in no wise bound vnto vs to die for vs but hee out of his meere grace and mercy did vndergo death for vs. What is the Instrumentall cause of Iustification Only faith in Christ De Fide Zanch. Loc. Com. 7 8 insomuch as by faith euen as by a hand and instrument wee lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is Faith Faith is not only a bare knowledge of the History of Christ Syst Theol. pag 427. Calu Instit lib. 3. ca. 2. but it is also a sure confidence of the heart whereby wee set downe in our selues for certainety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ Note here two maine errours of Poperie whereof the first is that faith is only a certaine Historicall knowledge and no true and sure confidence of the hart against which the Scripture it selfe directly speaketh Rom. 14.5 and Heb. 10.22 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides some what opened The second errour is that we come by the remission of sinnes Calu. Instit lib. 3. cap. 14 15. 17. 18. not by faith alone but also by the merit of good workes contrary vnto those sayings in the Scripture Ephes 2.8 By the grace of God you are saued through faith and not of your selues Rom. 4.3 Abraham beleeued and that was imputed vnto him for righteousnesse Againe Vnto him not that work ethe but that beleeueth in him which iustifieth the wicked his faith is counted for righteousnes Luk. 8.50 Mark 5.36 Si credis fidei cur alia infers quasi iustificare non sufficiat sola Chrysost saith Christ onely beleeue which is all one as if hee had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone wee are iustified yet the sense is manifestly put downe and other words therevnto equiualent are contained in the Scripture for whereas the Apostle saith Rom. 3.28 Wee conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if hee said Wee conclude that a man is iustified only by faith for a man must needs bee iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galathians Gal. 2.16 Non opus est lege quando impius per solam fidem iustificatur Ambros Ephs 2.5 Tit. 3.5 We know that a man is not iustified by the workes of the Law but by the faith of Jesus Christ Not By those righteous deeds which we haue done but by his owne mercy hee hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therefore it remaineth that wee say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our workes doe not merit for vs forgiuenesse of sinnes I proue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 QuaÌ„taelibet fuisse virtutis antiquos praedices iustos non eos saluos fecit nisi fides Aug. By grace are ye saued through faith and that not of your selues it is the gift of God not of workes least any should boast Secondly Philip. 3.9 Rom. 3.24 II. Wee are iustified before we do any works as S. Paul expresly witnesseth of Abraham that before hee had done any good worke he was iustified
II. The efficient cause of thy misery Adams fall III. The parts thereof to wit Sinne Originall and Actuall and the punishment for sinne Temporall and Eternall IV. The Exemplary cause or glasse representing thy miserie which is the rigor of the Law Pag. 42 seqq The remedie for thy miserie is twofold Prime and Independant which is Predestination to life Pag 53. Or secondary and dependant diuided into 3. heads Redemption Iustification Sanctification Redemption here is I. defined II. it is further opened both by the Efficient cause thereof and by the obiect hereof â—he efficient cause of our Redemption is Christ in him consider I his Person and so 1 the Parts thereof the humane and diuine natures 2 the Vnion of those two natures II. his Office of whiâ—h â— in generall as it is called a Mediatorship 2. in speciall and so it is Propheticall Sacerdotall and Regall Pag. 55. seq The obiect of Redemption is the Church which is largely taken Pag. 93 strictly and properly Of it are considered the head the members the proprieties Pag 96. seqq So of Redemption there followes Iustification which you haue I defined Pag. 137. II. vnfolded by the cause the effect and the adiunct The cause of iustification is either principall the mercy of God and merit of Christ Pag. 138. or instrumentall Faith which is defined and then further opened by the causes which are principall Gods Spirit instrumentall and those either ordinary the Word and Sacraments or extraordinary Miracles Pag. 139. seqq The effect or fruit of iustification iâ— the peace of conscience by which a man is assured of the fauor of God and his owne saluation Pag. 151. The adiunct of iustification is Repentance of which see Pag. 160. So of Iustification there remaines Sanctification or Regeneration which is I. defined and then further opened by the parts thereof 〈◊〉 Good works Prayer or inuocation Pag. 162. Thus farre goes our generall knowledge our particular knowledge I said was touching a Sacrament and that is either common to both Sacraments where you haue the name and nature of a Sacrament Pag. 185. or appropriate to the Supper which you haue I defined Pag. 188. and then further opened by three considerable things the matter the forme the end The matter is both elementarie and spirituall which are called the termes of the Relation for a Sacrament is a Relation Pag. 189. The forme or ground or foundation of the Relation is â— in respect of the Sacrament I. the Institution of Christ II. the Analogie betwixt the signe and the thing sigfied 2. in respect of vs it is Faith Pag 193 seqq The end or finall cause of this Relation is two-fold namely in respect I. of Christ and it is a gratefull commemoration of his Death and Passion II. Of our selues and it is either primary the confirming of our faith or secondary and it is threefold 1 a consecrating of our selues to God 2. a publike acknowledgement of Christianity 3. a profession of our Charitie Pag. 203. seqq Thus haue we briefly run ouer the first maine part of preparation consisting of knowledge the other maine part is Deuotion which consists I. in a frequent vse of the Lords Supper Pag. 209. II. in worthy receiuing And this deuotion is two-fold Antecedent or going before receiuing which is Examination Concomitant or ioyned with that sacred act which is the decent gesture of our body and the deuout affection of our soule in the time of receiuing those holy Mysteries Pag. 212. seqq Thus farre haue you heard Preparation largely deciphered Preparation concisely proposed is wholly spent in these three short directions I. How to examine 〈◊〉 selues before wee come to the Lords Table II. How to behaue our selues there III. How to trye our selues afterward written for their sakes that study piety and loue bteuity Pag. 223. FINIS A Post-script to the READER GEntle Readers I am to satisfie you anent two things you haue met withall in reading the fore-going Treatise first that the reasons and arguments now and then are very concisely proposed the syllogismes wanting one of the premisses or the conclusion or both And my reason of thus doing was because I wrote vnto men endued with Logicke at least naturall which hauing the pith of the Argument is able to suggest inferences The other thing is that whereas there is often cited Kecker System of Diuinity you would be pleased to haue recourse vnto that which was printed Goloniae Allobrogum that is at Geneua Ann. Dom. MDC XI where according to the order of pages you shall find the points enlarged which are here but briefly touched There is also added now where the same points are handled in Caluins Institutions and Zanchius Zanchies Works cited in the Margent are in Fol. in 8. Tomes printed 1613. FINIS A TREATISE WRITTEN TO THE GLORY of GODS Grace against FREE-WILL Item A plaine Method of Preaching for the vse of Younger Students in DIVINITY By T. V B. of D. Printed at London for Thomas Iones 1625. A Short Treatise touching Mans SERVILE WILL before the working of GODS grace plainely and fully as I trust opening that Controuersie euen as it was written to a Friend in answere of a Popish Pamphlet touching Mans Free-wil MY good Friend Praloq I suppose you gaue me not that Popish Script to ouerlooke it only but to examine and censure it for your resolution and satisfaction in that point of Controuersie which it only touches vpon concerning Free-will and the power of nature before grace A point which if the Author of your Script had throughly vnderstood hee might well haue blam'd himselfe in the choyce of that Doctrine for the countenancing of his Religion which of all other doth monderogate from the credit of the Romish faith For I am vtterly of this mind that there is no one Doctrine throughout the whole body of Diuinity which doth more directly crosse and thwart the truth of the Gospell which doth more liuely argue and conuince Popery of Antichristianisme then the Papists tenent touching Free-will Haemanus Romamerigent Nullas spes habet Roma si taleis habet Ha's Rome no other hand to prop't then that Rome without other hopes must needs fall flat And therefore your Author whosoeuer it was light vpon this point vnluckily First he offends in limine Status contron in the very proposall of the question for the question is not Whether Man in the state of corruption hath Free-will or freedome of will who euer denied that but the State is this Whether a man in his corrupt estate hath of himselfe before the working of Gods grace in his soule any power or ability naturally to turne himselfe vnto God to affect that which is truely and Theologically good either for the willing and proposing of it to himself in cogitation or for the absoluing and performance of it in action The Iesuits who are the most refined Papists do hold that an vnregenerate