their false collection and reasoning thence namely that because the world hath so long continued therefore it must always continue and never have end Now shall we think that Jesus Christ did interpose as Mediatour between God and us when as yet there was no need Or that there was a Remedy published to the world before the Maladie was known or was If any difference there be in the Dialect and voice of the creatures and works of God then they do not utter his goodness towards men more than they did before sin came into the world rather his anger and punishing hand The vanity and servitude of corruption to which the creature is unwillingly subject testifying as well the frown of Gods countenance as the sin and fall of man The characters of Divine Providence though they be not very dim to be discerned yet are they very difficult to be disciphered and do present to the quickest view and apprehension the Bounty of the Supreme Lord and the curse of his Law set one over against the other but not the contents of the Gospel or the mercy of a Saviour The Gospel being Tidings must be brought and being News must be told before it can be known and being tendred by way of Covenant implyeth a necessity that notice be given to the parties concerned Faith in Christ comes by hearing how can they beleeve in him of whom they have not heard Our Redemption is taught us in the school of Christ not in the Theatre of the world 1 Cor. 1.21 After that in the wisdome of God that is in the Glass of the Creatures where shineth Gods wisdome and power and goodness the world by wisdome that is by their own wisdome and search and interpretations and collections knew not God not God a Saviour it pleased God by the foolishness of preaching that is by making known to the world that the eternal Son of God was crucified for them to save them that beleeve No mystery is known by nature The Gospel is a mysterie or secret 1 Tim. 3.16 a mysterie which none of the Princes of the world knew And whereas he saith Qu 152. The works of Creation do speak of Christ but more obscurely against this I argue thus If heathen persons by means of the creatures were brought to know Christ a Saviour though more obscurely Then when Christ a Saviour is evidently taught they would have entertained him But when he was evidently taught they refused him and counted his Gospel foolishness Therefore they did not know him before no not so much as obscurely When Paul preached Jesus at Athens where was highest improvement of natural light he was not onely encountred by the Philosophers even the Stoicks the best of the pack but a worse matter then so he was had before the Highest Court and endited for innovating in Religion And every where as well as there was the Gospel spoken against Acts 28. He who should have counted all fabulous that was reported of America or the Western world at the first discovery certainly that man never had formerly any such suspicion or surmise as Columbus had namely that of the huge space or quantity of the Globe terrestrial which the Sun in daily motion compasseth and which was not then taken notice of there might be as well land as sea and that land habitable and inhabited for had he thus imagined of himself he would not then have laughed at the story of the New-found land and held it as a foolish fiction Had the Mediation of Christ a Saviour been darkly gathered from the fabrick of the world and works of Providence then would it not when fully faithfully and credibly published prove to be matter of offence and be judged folly as it was of them who had no other call but outward And how could that be seen of them by the less light that was not seen of them by the greater light arising and shining on them And whereas he saith that Gods works speak christ as the work the workman it comes in here impertinenly and belongs to the former member of the Division They speak of God but do they speak of Christ So asketh the Question which is as much as to say thus The works speak of a Creatour but do they speak also of a Saviour Now they speak God the Creatour and not Christ the Saviour as the work the workman Secondly it is true that the work shews the workman but as a workman and no further it shews qualis or qualis artifex but not quis not his name if it did we should not see Artists set their names upon their curious pieces Such a one Fecit Sculpsit or if his name not his disposition and moral character or if that not his Will and Testament If a Nobleman should build a large and fair house furnishing it with all things needfull and making it his place of residence should freely entertain passengers for the time they stay with him thus far may they well reason and conclude Surely this great man had money enough neither did he spare for any cost in rearing this edifice One of good judgement he is and discretion thus to contrive the rooms and order his family in so frugal and so plentifull a manner A good and courteous man he also is to treat us so liberally that we want neither meat nor drink nor lodging nor atendance Thus far should they argue well from the effect to the cause from the work to the workman But too simple and shallow should he be among them that should conclude thus from the premises Therefore surely he will pay my debts therefore he will put me into his Will and give me such and such Legacies therefore he will make me one of his heirs The works which God hath made and the blessings he bestoweth on us with an open hand and daily loadeth us withall do witness of him his goodness his eternal power and Godhead But they shew not who he is they declare not his name nor that he is the God of Abraham Isaac and Jacob that brought Israel out of Egypt This is his name and this is his memorial they shew not his nature nor the persons of the Trinity and therefore not the second person or the Mediatour not his Will how he must be worshipped and served in the Covenant of works much less his Gospel or Covenant of Grace that he made and that by way of Testament with his Church and people designed by him to be heirs of his kingdome Qu. 155. But can we finde that God ever accepted of any faith men acted towards him by means of any works of his short of the distinct knowledge of Christ A. Yes sure both Rahab and Cornelius and divers others God being no respecter of persons but through the Mediation of Christ accepting every one in any nation that by what means he affords them do fear him and work righteousness before him They who have hitherto denied and opposed the
meaning upon him in the very next verse vers. 22. he might have seen explained what is meant by vessels of dishonour namely vessels made up and fitted to destruction not less forborn less regarded and honoured Fifthly according to the tenour of the answer abovesaid the same person may be a vessel to honour and dishonour both successively at several times that confessedly but not onely so but sensu composito at the same time he shall be a vessel of honour because he is preferred before some others and a vessel of dishonour because some others again are preferred before him in participation of divine patience and goodness and outward aid For thus it must needs be in the several degrees and the variety of these kinds of savours vouchsafed of God to the sons of men Sixthly if we view the words before that gave the occasion to these we shall soon perceive how unlikely a matter it is that either Jew or Gentile should charge God above with injustice or that the Apostle should defend Gods justice by checking the presumption of humane reason and yet nothing be objected but this that God useth some men better than he useth others in patience towards them and means tending to life and power exercised for their good Lastly there would be no colourable cause of complaint against God nor should any man need to say why hast thou made me thus if it be in his power to make himself otherwise to make himself even as he will notwithstanding any thing that God hath done He may haply honour one man more than another in outward mercies and dispensations which thereafter as a man shall well or ill make use of he shall make himself accordingly a vessel of wrath or mercy God in mercy made the people of Chorazin and Bethsaida vessels of honour if we can be perswaded so to call it by the mighty and gracious works wrought among them But they by abusing this honour made themselves truly and indeed vessels of dishonour And others again who were dishonoured of God by having fewer Talents through good improvement of them became vessels of glory and honour The rule of our belief teacheth us otherwise Gods purpose of Election doth stand or abide firm Rom. 9.11 his Counsel is immutable towards the heirs of promise Hebr. 6.17 vessels of honour and dishonour being no more interchangeable here than gold and silver wood and earth of which the divers vessels are made 2 Tim. 2. 20. Thus much concerning Election Of the means of salvation he hath formerly spoken sundry times in several Questions and Answers But he did not tell us how far that term should be extended whether beyond the Church or no Now he asketh in Q. 149. What be those means namely that God affordeth us towards faith in Christ and the blessings in him A. All those things in which God by Christ as the light of the world and great Prophet speaks forth himself and goodness to men whether more generally and darkly or more specially and plainly of the former sort are his works ordered by way of enlargement or chastisement concerning which he proceedeth thus Qu. 152. They speak of God and his Attributes but do they speak any thing of Christ A. Distinctly they do not but by interpretation and more obscurely they do as the effect speaks some hidden cause or the work the workman Qu. 153. Declare this more plainly A. They manifest and speak that Goodness of God that could not have been toward us had not Christ interposed between God and us so that as the Death of men speaks Adams sin so they speak Christs Mediation The brief of these instructions is this according to the New light that some blazing Comets have afforded us The works of Creation and Providence bring men to the knowledge of Christ our Saviour and the Sun Moon and Stars preach the Gospel As for Christs interposing betwixt God and us I do in the first place acknowledge that his Mediation is not onely sufficient that is to say potentially efficacious but moreover actually efficacious for all men in the world whether they come to know any thing of him or no yea for the other creatures also thus far as to that mixture and measure of mercy which they enjoy and conservation of them in that estate wherein we now behold them God did so far accept of Noahs sacrifice Gen. 8 from which he smelled a sweet savour that he said I will not again curse the ground any more but while the earth remaineth Seed-time and Harvest Cold and Heat Summer and Winter Day and Night shall not cease It is more likely that the weight of so great a promise and of such extent to the worlds end should rest and bear it self upon the virtual contents of Noahs sacrifice than upon the Dutie Obedience or Religious exercise of Noahs person at that time The sacrifice of Noah might please God but that with which he was pacified and appeased was the virtue of Christs sacrifice contained Sacramentally in that of Noah as it was also in all the Propitiatory offerings of the Old Testament in which was offered and performed true satisfaction and propitiation though not truly or in truth but onely in Type and figure And as this promise or purpose of God touching the preservation and upholding of Man and all flesh although it were absolute and not conditionate nor with any contract made is yet called in Scripture a Covenant Gen. 9 taking that term at large and improperly So hath the Rain-bowe been called a Sacrament of it in like large and improper acception Thus far we hold that Jesus Christ did interpose as a general Mediatour but this no way conduceth to the purpose of these Questions and Answers and that for these two reasons 1. Because thus much is not known to all men by means of the works or creatures of God but to some onely and that by means of his word 2. Because this Mediation availeth onely and extendeth onely to temporal and worldly benefits not to salvation or life eternal Whereas in this Catechisme the works of God are said to speak a further Mediation and to be means with which Gods spirit and power is conversant To bring men to faith in Christ and so to the blessings in him even to be vessels of mercy Quest and Answ 146 147 148. In gainsaying which opinion I craveleave to ask this question Do the Sun Moon and Stars together with other works of Gods Creation speak any other language now then they did before the fall of man it must be answered No As the Sun doth shine alike at this day upon the just and the unjust so did it upon Adam while he was in Paradise and when he was thence excluded All things continue alike from the beginning of the Creation 2 Pet. 3. which though brought in as the saying of the Impostours yet doth not the Apostle deny the truth of what is said but onely
and that they hold most horrible impieties Answ 298. with other reproaches and all for beleeving Gods free and saving grace and that he doth not love all men alike And these Answers they are to get by heart and lay them up in the store-house of their memorie that so they may be ready at all times to give an account to him that asketh of the malice that is in them howbeit the Apostle faith In understanding be ye men but in malice be ye children as if malice uncharitableness and hatred of others were not to be found in them nor are they so comparatively unless it be where such instructions as these are planted But it is the surest way and that he knoweth well to train them up early in the way he would have them go that so they may not depart from it in their older age to fill them with animosities so soon as they be capable against the persons and opinions of their adversaries As there is no friendship to that which is called Praetextata amicitia according as the Scolium a kinde of song in Athenaeus makes it the fourth point of felicitie {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is to have neighbourhood and acquaintance with such as have been brought up together with us from our childhood so there is no enmitie like that which children are seasoned with all at their first setting out and bred in from their green and tender years Crescent illi crescetis irae As they grow up their disaffections also increase and gather strength with them But if abrenunciations and negative positions have been thought unfit and importune to be thrust into a Confession of Faith or Articles of Religion agreed upon then doubtless such condemnation of contrary erroars as doth involve the parties also and reflect upon the persons doth much less become the delivery of the very first principles In the Preface is this profession made I do indeed about the goodness of God towards and the death of Christ for men varie from the common-road of the present pretended orthodox because they leave the Scripture-road and walk in a by-path of some Elders tradition I would have you and yours with my self not walk by vote but by rule the word of God The road is not therefore to be forsaken because it is common as multitude is the Papists mist which they would cast before our eyes so is paucity the Anabaptists but God hath given us no such rule as either and as it is unthankfulness and worse than so when God hath given Kings and worldly powers to propagate and cherish Christian Religion then to crie out Not many noble so is it also when as the nations do slie as a cloud of Doves to the windows of the Church and God fulfills his gracious promises of multiplying beleevers as the sand or the stars or the numberless drops of dew from the mornings womb then to crie out of following the multitude or walking in a common road Not by vote saith he nor by mans precept but by the word of God Answ. Vote and the rule of Gods word may be not contrary but subordinate Might not the 39 Articles for instance the Assemblies Catechisme or Confession be framed by the rule of Gods word and yet be voted too If a single Pastour write a Catechisme and frame Answers that he would have his parishioners or people over whom he is set to learn and get by heart are they not now taught by the precept and appointment of man Is there not as much lording or dominion over the faith of others in a parish or small congregation as there is in a Diocess Province or Nation Should we in earnest walk after this Tradition here plainly taught and delivered as the Jews in the Prophet Jeremy are said to multiplie their gods secundùm numerum civitatum according to the number of their cities so must we multiplie our Creeds secundùm numerum capitum so that every particular person may have a form of faith by himself which is the very spirits and heart of Anabaptisme And I do verily beleeve that not onely the more judicious sort of his charge and neighbourhood but very children that are of any capacity will think it far safer in matters of difference to follow the judgement of many pious learned men than of One though he were equally qualified with the best of them And as to the particular touching which he now enters his dissent he loveth to raise a perpetual dust wheresover he goeth about the extent and intention of benefit by Christs death and injuriously chargeth his adversaries with broad denial of Scripture sayings because they interpret one sentence by another and are unwilling to make use of the universal particle All or Every one therewithall to overthrow the contents of the Gospel and as with a helve or handle to cut down the chief trees of the forrest And whatsoever he talketh here of the Scripture-road and rule of Gods word as if this were it that did bear the sway with him and carry him on so strongly I have cause to suspect it to be but talk out of what I finde in a late work of his called Essays for pag. 24. he observeth that those words Act. 13. 48. were no part of Pauls doctrine by him then preached but onely an assertion of Luke the writer of the Apostles Acts and telleth us further that it is safer to stick to Paul than to Luke if they disagree though he thinketh here he can reconcile them But will he indeed stick to the Apostle Paul Neither for pag. 36. He telleth us that those places in Pauls Epistles which seem to clash with Gods willing all men to be saved and in particular that discourse of his Rom. 9. Are those places hard to be understood that Peter speaketh of 2 Epist. 3. 16. So that he hath bethought himself how he may easily answer all that can be brought against him out of the Apostle Paul the Champion of free grace though he be for if the argument that is brought be hard to be answered then the place whence it is taken is hard to be understood and it must be supposed not to be rightly understood so long as it shall seem to cross the Universalists And thus in stead of walking by others vote he plainly and peremptorily walketh by his own will and without regard or heed taken wresteth to his purpose that very Scripture that warneth us of the fearfull danger of wresting any I doubt not but you shall finde nothing therein but what is wholsome and may look my worst adversaries boldly in the face Answ. That is not always the best that looks the boldest Truth may be confident but falshood hath the greater faculty of out-facing and clamouring obstrepit adulter sensus and with making continued noise drowneth all that can be said against it And I think that very seldome comes forth any one piece into the light that is of such