in some sort made ours even by application The subject indeed wherein this justice is inherent is Christ we are the object to which this justice is directed sith it is imputed unto us 2. That the word Imputation is more strict than Application The former is spoken of God only the latter of God and us 3. That God otherwise applieth Christs justice unto us than we doe God applyeth it by imputation and we apply it by faith and acceptation 4. That this phrase of the Church To justifie The signification of the phrase To justifie proved by the Grammaticall derivation of it in divers languages In hipâ—â—â— signifieth not legally that is To make one just who is unjust by infusing the quality of justice but evangelically that is To repute him which is unjust for just and righteous and to absolve him from all guilt and not to punish him and this for anothers justice and satisfaction imputed unto him So the Scripture useth this word and almost in all tongues it beareth no other signification for the Hebrew word Hadzdik Exod. 23. â— Prov. 17.15 signifieth To absolve a guilty person To pronounce him guiltlesse I will not justifie a wicked person He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime To pronounce a man just and righteous and sometimes To punish an offender and both on good knowledge of his cause by due examination and judiciall processe as Suidas well observeth Mat. 12.37 So saith Christ By thy words thou shalt be justified The former signification is used two waies in Scripture For either it signifies not to condemne but To absolve in judgement Rom. 8.33 as Who shall condemne the Elect of God it is God that justifieth Hee departed justified rather than the other or it signifieth To pronounce and proclaime just Luke 18.14 As Wisedome is justified of her children That thou mayest be justified in thy sayings Howbeit both significations in this Question come to one end But that to justifie should be used for to make just or to infuse an habit of justice is no where found amongst the Latines and were it read in Latine Authours yet in Scripture and in the Church it is otherwise used as the alledged places apparently prove which can be understood no other way than of the absolution and free accepting a sinner to grace and favour Who shall accuse Gods Elect it is God that justifieth The Publicane departed justified that is absolved and more accepted of God than the Pharisee Acts 13.39 For from all things from which yee could not be justified by the Law of Moses by him every one that beleeveth is justified Here To be justified doth evidently signifie to be absolved Rom. 3.24 26 28. 4.5 5.9 10. to receive remission of sins All are justified freely by his grace A justifier of him which is of the faith of Jesus A man is justified by faith without the workes of the law To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Being now justified by his bloud Reconciled to God by the death of his Son 6. Why Christs satisfaction is made ours or in what sort God imputeth it unto us for righteousnesse The cause of Christs satisfaction applyed and imputed is in God only not in us THe perfect fulfilling of the law performed by Christ for us is made ours or applyed unto us through the alone and free mercy of God as who from everlasting did predestinate us to this grace and freely chose us in Christ to whom he might apply of his meere grace of faith that justice and righteousnesse at his appointed time according to the good pleasure of his will as the Apostle speaketh that is according to his meere good pleasure not being moved with any holinesse which hee foresaw would be in us The reason is because there can be no good thing in us except God first worke in us Wherefore all imagination and affirmation of merit is to be taken away as which fighteth with the grace of God and is a deniall of his divine grace For the grace and mercy of God is the only cause of both applications He of his goodnes infinite and passing measure applyeth Christs merit unto us and maketh that we also may apply the same unto us The cause therefore why this application is wrought is in God alone but not at all in us that is it is neither any thing foreseen in us neither also our apprehension and receiving of this justice for all the gifts and graces which are in us are effects of the application of Christs merit and therefore that merit of Christ is no way applied unto us for the works sake which wee doe but this is done as the Apostle teacheth Ephes 1.5 According to the good pleasure of his will Whereupon also it is said What hast thou that thou hast not received 1 Cor. 4.7 By grace are yee saved through faith and that not of your selves it is the gift of God Ephes 2.8 Christ is then in respect of our justification 1. As the subject and matter wherein our justice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father doth justifie us and giveth us faith whereby wee beleeve and apprehend it The mercy of God is as the impellent cause thereof in God Christs satisfaction is the formall cause of our justification giving the very life and being unto it Our faith is the instrumentall cause apprehending and applying unto us the justice or righteousnesse of Christ We must note therefore How we are justified by the grace of God how by Christs merit and how by faith that we are justified by the grace of God by the merit of Christ and by faith but by each of these in a severall sense and meaning The first position is understood of the impulsive cause which is in God the second of the formall cause in Christ the third of the instrumentall cause in us We are justified by the mercy or grace of God as a principall impellent cause wherewith God being urged and moved justifieth and saveth us We are justified by the merit of Christ partly as by the formall cause of our justification inasmuch as by Christs obedience applied unto us we are accepted of God and being clothed as it were with this raiment are reputed just partly as by an impulsive and meritorious cause inasmuch as God absolveth us for his sake Wee are justified by faith as by an instrumentall cause whereby we apprehend Christs righteousnesse imputed unto us The common received opinion saith We are justified by faith correlatively that is we are justified by that whereunto faith hath relation to wit the merit of Christ which faith apprehendeth For faith and the
whereby wee are out of Gods word informed and instructed unto faith or assent and beleefe as when wee use to say The Christian faith the Apostolike faith Oftentimes it is used for the fulfilling of ancient promises or the things themselves which are beleeved as Before faith came we were kept under the law and shut up unto the faith which should afterward be revealed Gal. 3.23 How faith differeth from all other kindes of knowledge Furthermore albeit there be also other certain notices whereunto we firmly give assent as understanding or apprehension of principles science sapience art prudence for the assent coming unto the notice doth confirme and perfect it so that what knowledge of a thing it had without assent it is imperfect and unprofitable yet none of those are that faith especially the Theologicall such as a little before is described for to those notices or apprehensions we do assent either because they are naturally engraffed in our minds or for that they bring demonstrance or some other true and certain proofs But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophy but cometh and dependeth of a peculiar and supernaturall revelation or divine testimony That therefore which is added in the former description for the asseveration of God himselfe distinguisheth Theologicall faith from all other knowledges even the most certain And this generall definition of Theologicall faith is necessary that wee may not think that out of Philosophy or such principles as are naturally known to all are to be drawn reasons or arguments sound and sufficient to confirme the articles of our faith but may know that the word of God and those good and necessary consequences and arguments which are framed out of it are a supernaturall light and more certain then all though most exact and exquisite demonstrances either Naturall or Mathematicall of Philosophers 2. How many kinds of faith there are in Scripture FOur sorts of faith are found rehearsed in Scripture 1. Historicall 2. Temporary 3. Working miracles 4. Justifying or saving faith The difference of these kinds one from the other appeareth out of their definitions Historicall faith is to know and think all those things to be true which are manifested from above What historicall faith is either by voice or by visions or by oracles or by any other manner of revelation and are taught in the books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and testimony of God himselfe It is called historicall because it is a bare knowledge of such things as God is said to have done to do or that he will do hereafter of this faith these testimonies of holy Scripture make mention 1 Cor. 13.2 If I have all faith so that I could remove mountains c. Which saying notwithstanding may be construed of all the sorts of faith James 2.19 justifying faith only excepted The divels beleeve and tremble for the divell knoweth exactly both what things are written in the word and also what are not written because hee is a spirit witty quick and learned hee is present and seeth whatsoever things are done in the Church and also through long experience hath known the doctrine of the Church to be true Acts 8.13 Simon Magus beleeved to wit that the doctrine was true which the Apostle Peter propounded but he had not a justifying faith Temporary faith is to assent unto the doctrine of the Church together with profession and joy therein What temporall faith is though not true and unfained that is to say not springing from a lively sense of the grace of God towards them but of some other cause whatsoever therefore it endureth but for a time and in the instant of affliction vanisheth Or It is to assent unto the heavenly doctrine which is delivered by the Prophets and Apostles to professe it to glory therein and to rejoyce in the knowledge thereof for a time not for the application of the promise to themselves to wit not for any feeling in their hearts of Gods grace towards them but for other causes and therefore without any true conversion and finall perseverance in the profession of this doctrine This definition is drawn from the parable and words of Christ He that receiveth seed in the stony ground is he which heareth the word and incontinently with joy receiveth it yet hath hee not root in himselfe and dureth but a season Mat. 13.20 21. for as soon as tribulation or persecution cometh c. The causes of this kind of joy are in a manner infinite and diverse in divers persons yet all of them temporary at whose fading such faith also as is grounded on them flitteth and vanisheth Hypocrites rejoyce at the hearing of the Gospel Temporary faith is led in a string with the commodities of the world and with them doth live and die either because it is a new doctrine in their ears or because it seemeth to sooth and flatter their affections whilest it disburdeneth them of mens traditions as doth the doctrine of Christian liberty of justification c. or because they haunt a licentious custome of sinning or hunt after profits and commodities whether publike or private as riches honour glory c. which then appeareth when the crosse overtaketh them For then because they have no root they are parched and wasted with the heat thereof Thus hypocrites rejoyce they rejoyce not as true beleevers I mean on a sense and feeling of Gods grace working in them and on an application unto themselves of the blessings offered in the word which one thing only in the faithfull is the cause that they are rapt with exceeding true and perfect joy and the removing of this cause sufficeth to make faith temporary The difference of temporall and historicall faith This time serving faith differeth from historicall only in that joy which accompanieth it and not the other for the historicall faith hath a bare and naked knowledge only but temporary faith besides this knowledge rejoyceth therein for time-serving men receive the word with joy whereas divels beleeve historically and yet are hereon touched with no joy but rather tremble they I say joy not in that knowledge they have but wish it were quite extinguished Nay farther they professe not themselves to be followers of that doctrine though they know it to be true but horribly persecute and maliciously oppugne the same Notwithstanding in men historicall faith is sometimes coupled with profession and sometimes also severed from it for oftentimes men professe for I know not what causes that religion and truth which in heart they hate many also which are resolved and know assuredly the verity of Christian doctrine notwithstanding oppose themselves and set their faces against it and these are they which sin against the holy Ghost Object Yea but the
divell hath often professed Christ therefore he doth not oppugne this doctrine The divel professed Christ that for his testimonies sake he might be lesse beleeved Mark 1.25 Acts 16.18 Ans He did this not for any desire of promoting and advancing Christs doctrine but for the hatred he bare unto it that by his testimony he might cause it to be suspected and might mingle therewith his own errours and lies therefore Christ doth command him silence as Paul also doth in the Acts. The faith of miracles is an especiall gift of effecting some extraordinary worke or foretelling some certain event by divine revelation Or What the faith of working miracles is It is a certain perswasion springing from an especiall revelation and peculiar promise of God touching some miraculous effect which he would have done and foretelleth that it shall come to passe For this kinde of faith cannot be drawne simply out of the generall word of God unlesse some singular promise or revelation of God be annexed therewith Of this faith the Apostle saith If I have all faith so that I could remove mountains 1 Cor. 13.2 for although this speech be understood of all the kindes of faith excepting justifying faith yet it is especially referred to the faith of miracles That this faith is diverse from the other kindes is proved by these reasons 1. By that saying of Christ How it differeth from the rest Matt. 17.20 If ye have faith as much as is a graine of mustard seed yee shall say unto this mountain Remove hence to yonder place and it shall remove But many holy men who had a stable faith and both knew the word of God and rejoyced therein and applyed it unto themselves as Abraham David c. yet did not remove mountains Therefore this is a diverse kind of faith from that justifying faith which they had 2. Many Exorcists and the sons of Sceva in the Acts endeavoured to cast out divels Acts 19 1◠whereas they had not the gift of it to wit speciall revelation from above and therefore it fell out ill with them the spirit of the possessed man invading disarming and wounding them Acts 8.13 3. Simon Magus is said to have beleeved and yet could hee not work miracles and therefore he would have bought and gotten this power with mony 4. The divell knoweth the story of the Scripture neither yet doth he work miracles because none besides the Creator is able to change the nature of things 5. Judas taught and wrought miracles as did the other Apostles therefore he had an historicall faith yea and perhaps a temporall faith and the faith of miracles yet had he not a justifying faith for hee is called of Christ a divell 6. Many shall say unto Christ John 6.70 Matth. 7.22 23. Lord Lord have not wee by thy name cast out divels but Christ will answer them I never knew you Wherefore the gift of working miracles is given to hypocrites also 7. The other kinds of faith extend to all things that are written in the word and therein proposed to be beleeved but this of miracles is appropriated and restrained to some certain works or extraordinary effects to come therefore it is a distinct kind of faith and different from the rest Justifying or saving faith is properly that which is defined in the Answer to the 21. Question of the Catechism What justifying faith is in which definition the generall or common nature is a knowledge and stedfast assent for of an unknown doctrine there is no faith and it behoveth every man to know the doctrine before he beleeve it 1. The materiall cause thereof whence the Papists implicite faith is refuted 2. The formall The difference or speciall nature is the confidence and applying which every particular man maketh to himselfe of free remission of sins by and through Christ The property and peculiar affection thereof is to rest and rejoyce in God for this so great good 3. The efficient The efficient cause is the holy Ghost The instrumentall cause is the Gospel 4. The instrumentall under which the use also of the Sacraments is comprehended The difference thereof from the rest The subject where it is seated is the will and heart of man Justifying or saving faith differeth from the other kinds of faith in that this onely is the certain confidence whereby we apply Christs merit unto our selves 1. In nature It is a confidence unmoveable and we apply it unto our selves when every one of us do certainly resolve that the righteousnesse or merit of Christ is also given and imputed to us that we may be esteemed just and righteous of God and also may be regenerated and glorified Confidence or trust is a motion of the heart or will following and pursuing some good thing and rejoycing and resting thereon for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie beleefe and to beleeve come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be strongly perswaded Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to credit and beleeve even with profane authors is used in this sense to wax confident and to rest on any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. as wee read in Phocilides Credit not the Commons for the multitude is deceitfull And in Demosthenes Thou art confident on thy selfe or buildest too much on thine owne person Confidence is a motion of the heart because it is a following and pursuing of a good thing and a desire of retaining that good which a man already doth enjoy It is a rejoycing because it is glad of the present grace of God towards every of us of full deliverance from the guilt of sin and from sin it selfe in part and because by that which every one enjoyeth in present hee conceiveth hope of everlasting blessings to come as of everlasting life and full delivery from all evill both of crime and pain and therefore is free from the fear of future evill Matth. 25.29 1 Cor. 1.22 5.5 Ephes 1.13 To him that hath shall be given The holy Spirit given unto us is the earnest and pledge of our full redemption Again Justifying faith differeth from the rest in this also that this justifying faith is concerning all spirituall gifts and whatsoever belong to our salvation 2. In object It only concerneth spirituall things and is properly and simply or absolutely called faith in the Scripture and is proper also and peculiar to the elect and chosen The faith of miracles is a certain gift whereby we are not bettered which we may want without any hindrance to our salvation neither is it given to all the faithfull nor at all times Historicall faith is a part of the justifying and befalleth all the godly and hypocrites but is not sufficient alone to salvation because it applyeth not to it selfe those benefits which are made known unto it out of the word Temporary faith
wit as touching their accomplishment and consummation Some reconcile the difference of these two in this manner Faith apprehendeth the promises proposed in the Creed concerning things to come Hope the things themselves promised which are to come But this reconcilement is not so popular and easie to be conceived by the vulgar fort as is the other Object 2. Faith is the evidence of things which are not seen Therefore not of things present Answ It is the evidence of things which are not seen to wit by the outward sense but they are seen by the eyes of the mind even as if they did lie open to the eyes of the body Again they are not seen as is afore-shewed in respect of their accomplishment and consummation 5. What are the causes of faith How the H. Ghost is the principall efficient cause of faith Ephes 2.8 THe first and principall efficient cause of faith both historicall temporary and of working miracles is the holy Ghost howbeit hee is cause of these by his divine generall working only but he is cause of justifying faith by a speciall kinde of working By the grace of God ye are saved through faith and that not of your selves it is the gift of God who enlightneth the minde that it may understand the word and moveth the will that it may assent unto the word once understood Object The divell hath historicall faith It is therefore wrought in him by the holy Ghost Ans Yea even whatsoever faith is in the divell is wrought by the Spirit of God but that by a generall and universall working only as hath been said whereby he worketh in all not by a speciall and proper action because by such a kind of working the holy Ghost fashioneth and frameth a justifying faith in the elect alone For verily whatsoever knowledge and understanding is in divels and hypocrites God effecteth it by his Spirit but not so as to regenerate or justifie them that they might rightly acknowledge him to be the authour of this gift and magnifie him therefore for after this manner hee worketh faith in the elect alone The divels therefore and hypocrites have faith from the Spirit of God but the elect from the Spirit of God sanctifying them The word of God preached the instrumentall cause of faith Rom. 1.16 Rom 10 17. 1 Cor 4.15 The instrumentall cause of faith in generall is the whole word of God comprehended in the books of the old and new Testament in which writings also are contained many works and miracles of God besides the word But the chief and proper instrument of justifying faith is the preaching of the Gospel The Gosel is the power of God unto salvation to every one that beleeveth Faith cometh by hearing and hearing by the word of God This instrument doth the holy Ghost use yet not as necessary in regard of his working but arbitrary and at his own good pleasure both to stir up faith in us and to nourish strengthen and increase the same Wherefore ordinarily justifying faith is never engendered in those who are of yeers to receive it without the preaching of the Gospel Speciall revelation the cause of faith of miracles The formall cause of faith The object of faith The subject of faith The ends of faith The cause of that faith which worketh miracles is not simply the word of God but there must necessarily come thereto an especiall or immediate revelation from God The formall cause of justifying faith is a certain knowledge and confidence in Christ The object of it is whole Christ and his benefits promised in the word The subject or part of man wherein it remaineth is the understanding will and heart of man The end or finall cause 1. The glory of God to wit the celebration of his truth justice bounty mercy which hee hath shewed in the sending of his Son and in the giving of faith in him 2. Our salvation that wee may receive the blessings which are promised in the word 6. What are the effects of faith The effects of faith THe effects of justifying faith are 1. The justifying of us before God 2. Joy resting on God and peace of conscience Being justified by faith we have peace with God 3. Our whole conversion regeneration and all our obedience which followeth faith and beginneth at the same time with faith For by faith God purifieth our hearts Rom. 5.1 To the effects of faith appertaine also the consequents thereof that is increase of spirituall and corporall gifts and the receiving of the things themselves which faith aimeth at Acts 15.9 The first then and immediate effect of justifying faith is justification from this afterwards flow all other benefits purchased by the bloud of Christ which all we beleeve to be given us by faith faith it selfe being the cause of them for That which is the cause unto any cause of any effect is likewise a cause of that effect If thererefore faith be the next cause of our justification in respect of us it is also a cause of those things which necessarily follow justification Thy faith hath saved thee Luke 8.48 In a word The effects of faith are justification and regeneration which is begun here and is to be perfected in the life to come Rom. 3.28 10.10 Acts 13.39 7. Unto whom faith is given Justifying faith is given to all the elect and to them only Joh. 6.44 10.26 Matth. 13.11 Acts 13.48 Rom. 8.30 Ephes 2.8 Rom. 10.16 2 Thes 3.2 Mat. 7.22 JUstifying faith is only proper to the elect and that to all of them for it is given to the elect alone and to all the elect even to infants as concerning some inclination No man can come to mee except the Father which hath sent mee draw him Ye beleeve not for ye are not of my sheep It is given to you to know the secrets of heaven but unto them it is not given And they beleeved as many as were ordained to everlasting life Whom he predestinated them also he called and whom hee called them also hee justified Faith is the gift of God All have not hearkened to the Gospel For all men have not faith Temporary faith and the faith of miracles is given to those who are members of the visible Church only that is hypocrites Have wee not by thy Name done many great works Cast out divels But now neverthelesse this faith of miracles ceaseth which flourished in the primitive Church for that now the doctrine is sufficiently confirmed Historicall faith all they have who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enemies as divels and tyrants Historicall is a part of justifying faith because there can be no assent or perswasion of a thing which is not first known Object Historicall faith is a good work The divels have historicall faith Therefore they have good works Answ Historicall
it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt
justifying faith The summe of all is If the word justified in this text of James be understood properly of justification before God then the name of faith there signifieth a dead faith If faith be taken for true justifying faith then the ambiguity rests in the word justified Object 9. That which is not required unto justification is not necessary to be done but it is necessary that good works be done Therefore they are required to justification Ans The Major is false because there may be many ends of one thing Though good works are not required to justification yet they are required in token of thankfulnesse and to the setting forth of Gods glory As it is said Let your light so shine before men that they may see your good works Mat. 5.16 and glorifie your Father which is in heaven For this cause good works are necessary to be done More causes of them shall hereafter in the doctrine of mans thankfulnesse be alledged and declared Obj. 10. It is said that Phinees work and deed was imputed unto him for righteousnesse Therefore good works justifie Psal 106.31 Ans This is a mis-construing of the phrase used in the place alledged For the meaning of it is that God approved of this work but not that he was justified by that work Gal. 2.16 Psal 143.2 For by the works of the law flall no flesh be justified in his sight Object 11. Ten crownes are part of an hundred crownes in payment of a debt Therefore good works may be some part of our justice before God Ans There is a dissimilitude in these examples For 1. Ten crowns are a whole part of an hundred crowns and being ten times multiplyed make up the whole summe of the debt but our workes are not a whole and perfect part but an imperfect part of the obedience we owe and being multiplyed an hundred thousand times yet never make any perfect obedience 2. Ten Crownes may be accepted by the Creditour for a part of the debt due unto him because there may be some hope of payment of the rest but good works are not accepted by God as a part of our justice because there is no hope of full payment to be made by us and all imperfection or defect is condemned by the law Object 12. The justice or righteousnesse which Christ brought is eternall Dan. 9.24 Osianders arguments against imputed righteousnesse For the Messias as Daniel saith bringeth everlasting righteousnesse But imputed righteousnesse is not eternall Therefore imputed righteousnesse is not given by Christ. Ans We deny the Minor for imputed justice is eternall 1. By perpetuall continuation of imputation in this life 2. By perfection of that justice which is begun in us For both that righteousnesse which is imputed unto us and that which is begun in us is the righteousnesse of Christ and both of them shall be eternall For we shall be acceptable and pleasing unto God for ever through his Son Christ Therefore imputation also shall be continued or rather shall be changed into our owne justice and righteousnesse Repl. Where sin is not there is no place for remission or imputation In the life to come sin shall not be Therefore there shall be no place there for remission or imputation Ans We grant the whole reason if it be conceived aright In the life to come shall not be remission of any sin then present yet there shall be a remission of sins past inasmuch as the remission which was once granted in this life shall continue and endure for ever that is our sins which were long since forgiven us in this life shall never be imputed to us againe And moreover that conformity which we shall have with God in the life to come shall be an effect of this imputation Object 13. The Lord is our righteousnesse Therefore we are not justified by imputed righteousnesse Jerem. 23.6 but God himself essentially dwelling in us is our righteousnesse Ans In this saying of Jeremie the effect is put for the cause The Lord is our justice or righteousnesse that is our Justifier even as Christ is said to be made unto us of God wisedome righteousnesse sanctification and redemption that is a Teacher of wisdome a Justifier a Sanctifier and Redeemer 1 Cor. 1.30 That justice which is God himself is not in us because so God should be an accident to his creature and become justice in man For justice and vertue are things created in us not the essence of God Osiander who objecteth this doth not discerne the cause from the effect that is uncreated justice from created justice As we live not or are wise by the essence of God for this is all one as to say that we are as wise as God so also we are not just by the essence of God Wherefore nothing is more impious than to say that the essentiall justice of the Creatour is the justice of the creatures for thereof would follow that we have the justice of God yea the very essence of God OF THE SACRAMENTS Quest 65. Seeing then that onely faith maketh us partakers of Christ and his benefits ON THE 25. SABBATH whence doth it proceed Answ From the holy Ghost a Ephes 2.8 6.23 John 3.5 Phil. 1.29 who kindleth it in our hearts by the preaching of the Gospel and confirmeth it by the use of the Sacraments b Mat. 28.19 20 1 Pet. 1.22 23. The Explication THis Question pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments For Faith whereon the former immediate discourse hath insisted is ordinarily wrought in us of the holy Ghost by the Ecclesiasticall Ministery whereof there are two parts the Word and Sacraments The holy Ghost by the Word kindleth faith in us and fostereth strengtheneth and sealeth it unto us when it is once kindled by the Sacraments For the Word and Gospel is as a Charter or Letter Patent the Sacraments are as seales thereunto annexed For whatsoever is promised us in the Word of the obtaining of our salvation by Christ the same the Sacraments as signes and seales annexed unto the Word as it were unto a Charter or Letters Patents confirme unto us more and more thereby to help and relieve our infirmity It remaineth therefore that we now proceed to intreate of the Sacraments the signet of faith adjoyned to the Word and Gospel Object It is said that the Spirit and the Word work faith in us and the Sacraments nourish it being wrought How then differ these three one from another Answ Very much Three differences between the Spirit and the Word and Sacraments in working faith in us 1. The holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumentall causes 2. The holy Ghost also can work faith in us without them and the Word and Sacraments without the holy Ghost can work nothing 3. The holy Ghost
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse thence arising which is for that God is pleased through Christ and for that new obedience is begun and shall be perfected 3. An ardent or earnest endeavour and purpose to sin no more arising from thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse and peace and joy in the holy Ghost Esay 57.15 I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Rom. 6.11 Gal. 2.20 Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. Thus I live yet not I now but Christ liveth in me and in that that I now live in the flesh I live by the faith in the Son of God who hath loved me and given himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning is a kindling of a new light in the understanding and a be getting of new qualities and motions in the will and heart of man whence issueth a new life and new operations 2. Because of that joy which the converted have in God through Christ which is a most pleasant thing The cause through Christ is added because we cannot rejoyce in God except he be appeased and pacified with us but he is not at peace with us but through Christ therefore we cannot joy in God but through Christ Either part of Conversion springeth from faith The reason is because no man can hate sin and draw nigh unto God except he love God and no man loveth God except he be endowed with faith Whereas then in neither part there is expresse mention made of faith the cause hereof is not in that faith is excluded from Conversion but because it is presupposed in the whole doctrine of Conversion and Thankfulnesse as a cause is presupposed where his effect is defined Object Faith bringeth forth joy Therefore not grief and mortification Ans It were no absurdity to averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods fatherly will towards us through Christ Repl. The preaching of the law goeth before faith seeing that the preaching of repentance hath his beginning from the law But the preaching of the law worketh griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— lib. 3. cap. 3. Paragraph 2. which being quite contrary neither partly nor wholly agree But contrition and grief in the Elect is a certain preparation to repentance and conversion as hath been already said 4. What are the causes of Conversion THe principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall efficient Jerem. 31.18 Lament 5.21 Acts 5.31 Hence is it that the Saints beg of God to convert them and repentance is in divers places of Scripture called the gift of God Convert thou me and I shall be converted for thou art the Lord my God Turne thou us unto thee O Lord and wee shall be turned Him hath God lift up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Whence is collected a notable argument for proof of Christs Divinity seeing it is the property of God only to give repentance and remission of sins Acts 11.18 2 Tim. 2.25 Then hath God also to the Gentiles granted repentance unto life If God at any time will give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods mercy through Christ For without this preaching there is no faith and without faith there is no love of God and consequently no conversion unto God After the preaching of the Gospel againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe for the same It followeth that unto the converted it may be a rule of their life Hereof it is that the Prophets do first accuse sin threaten punishments and exhort to repentance and then afterwards comfort and promise and lastly exhort againe and lay down unto them the duties of piety and godlinesse Such was John Baptists preaching So then the preaching of repentance comprehendeth the law and the Gospel though in effecting conversion the offices of both be distinct The next instrumentall and internall cause of conversion is faith because without faith there is no love of God and except we know what the will of God towards us is as namely that hee will remit unto us our sins by and for Christ conversion will never be begun in us neither in respect of the first part thereof Acts 15. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
which also covetous men doe and so under the name of this vice is covetousnesse also comprehended Idolatry Two kinds of Idolatry Idolatry which is most of all repugnant unto the true knowledge of God and to faith Now there are two kinds of Idolatry 1. when in profession another is worshipped then that one true God or when that is worshipped for God which is no God This kind of Idolatry is more grosse and palpable and doth properly belong unto the first Commandement 2. When in profession or professedly we worship not another god but we erre in the manner of worship that is when albeit the true God is worshipped yet neverthelesse he is worshipped after another manner then God himselfe hath in the second Commandement and also commonly in his word prescribed either by internall worship or by externall worship or externall rites or ceremonies This other kinde of Idolatry is more flie and wilie and is condemned and forbidden in the second Commandement For they who worship God in Images though they deny that they worship any other besides the true God yet notwithstanding are Idolaters For they imagine God to be such a god as will be worshipped in Images and so change the will of God and by changing Gods will change even God himselfe Contempt of God The contempt of God which is to know those things of God which are true but not to be moved thereby to love him or to acknowledge indeed one true God revealed in the Church but not to be moved thereby to worship him to trust in him to feare him and to love him For the knowledge of the true God doth not suffice alone but there must also accompany it an inward motion of the mind to imbrace and follow the same else should the Devils also and the Gentiles have the true knowledge of God which the Apostle denyeth saying They are inexcusable Rom. 1.20 21. because when they knew God they glorified him not as God neither were thankfull c. II Vertue Faith Faith is a sure and certaine perswasion whereby we assent unto every word of God delivered unto us and whereby we are resolved that the promise of the free mercy of God for Christs sake doth belong unto us and further also it is a confidence receiving this benefit of God and resting thereon being kindled of the holy Ghost by the word in our minds will and hearts and working in them a rejoycing in God invocation and praying unto God and obedience according to all his commandements Put your trust in the Lord your God 2 Chron. 20.10 and you shall be assured Foure vices contrary in the defect to faith Unto faith are repugnant of one side which offendeth in the defect of faith Unbeliefe Vn beliefe which assenteth not to such doctrine as is heard and known concerning God Doubtfulnesse Doubtfulnesse which neither assenteth stedfastly to the doctrine of God neither doth altogether gaine-say it but being floating and wavering hath a weake inclination now to one part and now to another Distrust Distrust which applieth not unto it selfe the knowledge which it hath of God and his promises and doth through feare of Gods forsaking us surcease the doing of that it should doe and seeke protection and safeguard without God or of some other besides God He that beleeveth not God 1 John 5.10 hath made him a lyar because he beleeveth not the testimony or record that God witnessed of his Son Temporary faith A dissembling or hypocriticall faith temporary faith or a revolting from faith which is to yeeld an assent to the knowledge thereof and to imbrace it for a season but without any applying or full perswasion of the promise of Gods grace and without regeneration and therefore to be overcome through temptations or other causes and so to cast away againe that assent and profession of godlinesse Mat. 13.20 He that received seed in the stony ground is he which heareth the word and incontinently with joy receiveth it yet hath he no roote in himselfe and dureth but a season for as soone as tribulation or persecution commeth because of the word by and by he is offended Acts 8.13 Heb. â— 4 Simon also beleeved and was baptised It is impossible that they which were once lightned and have tasted of the heavenly gift c. Two vices contrary in the excesse to faith Now amongst those which are repugnant unto faith of the other side which offendeth in the excesse are Tempting of God Deut. â— 19 Maâ— 4.7 Exod. 17.2 1 Cor. 10.9 Tempting of God which is through an unbeliefe or distrust or contempt of God and a trust or love of our owne wisdome justice or power and glory to depart from Gods word or order and so to make tryall of Gods truth or power and stubbornely and proudly to provoke God unto anger Thou shalt not tempt the Lord thy God Moses said unto them why contend yee with me Wherefore do yee then tempt the Lord Doe we provoke the Lord unto anger Carnall security Carnall security which is to live without thinking of God and his will or of our owne infirmity and dangers and without acknowledging or bewailing of our sins and without the feare of God and yet to promise to our selves an indemnity from the anger of God and from punishment without faith and repentance This is often and most grievously accused in the Scripture Christ speaketh of that security and carelesnesse which shall be at his second comming As the dayes of Noe were Mat 24.38 39. so likewise shall the comming of the Son of man be For as in the dayes before the flood they did eate and drink marry and give in marriage c. III Vertue Hope Hope is a sure and certaine expectation of everlasting life freely to be given for Christs sake and of mitigation or asswagement of present evils and of a deliverance from the same evils of this life and lastly an expecting and looking for all blessings necessary unto salvation according to the counsell and will of God Hereof is said Trust perfectly on the grace that is brought unto you 1 Pet. 1.13 Rom. 5.5 by the revelation of Jesus Christ Hope maketh not ashamed Now hope springeth from faith because he that is certaine of the present will of God towards him hath also certaine and assured promises of the time to come For God is not changed Rom. 11.21 and the gifts and calling of God are without repentance Moreover faith and hope differ in these considerations Faith imbraceth the present benefits of God and his will towards us Hope imbraceth the effects and fruits which are to come of this present and perpetuall will of God according as it is said Heb. 11.11 Rom 8.24 Faith maketh those things to be which are hoped for and sheweth those things c. Hope that is seene is not hope for how can c. Two
neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons
wickednesse of mans nature ariseth pag. 45. Will. See the word Free-will pag. 75. 76. c. Will-worship is false worship 540. What GODS will is 638. How wee pray that that will may be done in earth as it is in heaven 638. 639. Of whom Gods will is to be done 640. Wisdome Christ is the wisedome of God 255. Wish How God is said to wish any thing pag. 87. Word Vide Scripture abundantly Why Christ is called the Word 230. 249. The word made flesh expounded 242. 254. See the word Flesh The word was a teacher from the beginning of the world proved by sundry testimonies pag. 234. The Word a person before Jesus was borne of the Virgin Mary pag. 248. The Word is equall with the Father pag. 258. The Word is consubstantiall with the Father pag. 261. A confession of the Incarnation of the Word made by the Fathers of Antioch pag. 289. How the Word of GOD doth absolve and condemne pag. 485. Workes Two reasons why the vertues of Ethnickes please not GOD. page 44. Our good workes that are praise-worthy proceed not from our selves but are Gods gifts pag. 87. Good workes how said to be Ours how not page 89. Not perfect in the Regenerate yet their imperfection pardoned page 93. How Christ will render to every man according to his workes page 94. No good worke of the creature meriteth reward page 217. Evill workes merit punishment justly ibidem Why our workes are imperfect pag. 387. Ten causes why wee cannot bee justified by workes ibidem The reward of workes are not of merit but of grace ibidem c. Three causes why GOD promiseth to reward our workes page 388. Wee must not be carelesse of doing good workes page 389. With what difference faith and good workes are required in them that are to be justified page 392. Concerning the impulsive cause of good workes page 499. A Table of their kindes page 509. Three things make a good worke page 508. Three sorts of workes failing in the former conditions page 509. A Table of the kindes of good workes ibid. c. Whether the Saints workes bee perfectly good page 510 How they please GOD though they bee not perfectly good page 511. Why wee are to doe good workes and whether they bee necessary page 512. 513. Whether they can merit of God page 514. World Five significations of the word World page 181. The Creation of the world proved by Scripture and Reasons pag. 181. 182. How GOD made it pag. 185. It was created of nothing ibid. 168. Reasons why not made in a moment pag. 168. For what causes God created the world pag. 187. Worship What the true worship of GOD is pag. 540. Will worship is false worship ibidem Things indifferent are to be diligently discerned from Gods worship page 541. Z ZEale What. pag. 599. A Table of the most choice places of Scripture which are occasionally handled by way either of Explication Controversie or Reconciliation or by way of Vindication from all Adversaries especially Papists Anabaptists and other Heretikes A work which was never done before but now composed and compiled with great labour and industry for the conscionable Readers satisfaction and benefit GENESIS Chapt. Ver. Page 1 31 50 2 7 335  15 101  17 297. 366 4 13 506  16 169 6 9 94 7 1 169 15 6 391  16 53 28 12 191 32 30 152 45 5.7 209  8 202 48 16 567 Exodus 3 14 173 12 2 210 21 6 320 31 27 581 32 7 384 33 11 152  19 201 Numbers 15 30 482 23 19 207 DEUTERONOMY Chapt. Ver. Page 4 10 152 5 24 152 15 8 156  â—0 490 17 â—â— 483 27 â—â— 387 32 29 87 Josua 9 15 574 1 Samuel 16 14 345 2 Samuel 12 11 202 16 10 202 24 1 97. 202 1 Kings 22 23 2â—0 2 Kings 19 34 566 2 Chronicles 15 17 94 Job Chapt. Ver. Page 5 1 567 7 7.10 369 10 20 368 12 25 202 14 2 367 17 1 369 19 1 368 Psalmes 8 6 169 10 4 147.283 14 1 147 32 1.2 382 37 24 140 45 8 228 51 4 507  12 345 55 2 147 82 6 169 88 10 368 104 4.29 335 106 31 392 110 1 251 115 3 205 116 3 303  11 94 119 2.9 94  10 202 143 3.22 382 146 4 368 Proverbs  25 246 8 4 166.207 16 15 384 17 1 209 21   Ecclesiastes 1 4 207 7 3 84 9 1 141 Esay 1 19 90 10 5 209 20 6 202 40 6 367 45 7 199 61 1 128 63 17 202 Jeremy Chapt. Ver. Page 1 5 420  7.13 90 18 8 199 23 6 392 31 31 622 48 10 202 Lamentation 3 37 202 Ezekiel 8 14.19 554 12 25 206 14 9 167 18 13 199  20 53  24 141 33 11 102.165.199 43 7 521 47 1 521 Daniel 4 32 209 9 24 392 Hosea 13 9 199 Joel 2 28 344 Amos. 3â— 6 101.186.199 Zachary 1 3 90  11 567 12 10 331 Malachy 3 1 256 Matthew 1 21 222 3 11 235 4 3.6.9 193 5 6 490  19 58  25 56  48 94 6 24 446  34 646 7 17 56  18 389 10 16 353 12 37 384  31 57.558 13 15 353  30 489 15 41 192 16 19 489 18 16 420 Chapt. Ver. Page  17 491  18 362.483 19 12 511  17 91 20 15 201 22 30 84.98  38.39 36.37 23 35 53  37 165.168 24 25 367 25 40 567 26 53 214 27 46 291.292 28 10 565  19 410.412.414  20 429 Marke 5 36 386 10 14 26 12 30 36.37 13 32 334 14 25 439 16 16 414.420 Luke 1 34 271 337  37 215 10 21 91  27 36.37 14 23 490 15 10 564 16 21 366  23.25 564 17 10 383.387 22 25 487 23 43 304.365  46 274 24 26 325 John 1 3 340  5.10 249  12 250  13.14 166.239.241.246  16.18 231  18 129.130  26 258  51 191 2 19.21 243 3 16 246.353.357.298  17 277.330  18 332  36 299 4 1 412  21.22.23 458  24 335 Chapt. Ver. Page 5 17.19 245.252  19 247.252  19.20 252  21 253  22.27 330  23 250  26 252.263 6 40.54.56 447  51 434  54 373  62.63 440.446 7 39 319 8 41 244  44 218  46 152 9 3 73 10 16 359  26 253  29 263 12 40 249  47 330  6 130 14 17 344  21 249 15 5 130.389  16 356  26 337.343 16 7 319.343  11 331 17 3 266.267  5 265  9 353  24 319  26 265 19 30 305  36 468 20 23 363 Acts. 1 11 315.316.320 2 3 344  23 202.293  33 343  38 337 4 28 202 5 4 609  3.38 218  28 214 7 6 366  56 325 10 43 298  44
in God beleeve also in me for be you confident For there he comforts the Apostles Lord who is he that I may beleeve in him for that I may confide in him Saving faith with us is joyned with confidence of the promise of the Gospel or of the promised mercie of God concerning remission of sins through the bloud of Christ Rom 3.28 As when we are said to be justified by faith there faith signifieth confidence and to be justified by faith is in the confidence of Christs merits to be absolved from sin which sense the Apostle delivers when he saith Whom God set forth as an atonement by faith in his bloud to declare his justice by the remission of sins past Where faith in his bloud can signifie nothing else but confidence in Christs bloud But with them faith is assent onely and to beleeve is to give an assent this appeares because in the Article the words John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by them thus But who assenteth not to the Son for who beleeveth not the Son then their slippery disputes concerning faith teach the same In which for the most part they require not confidence in faith and they will have faith to justifie or to be imputed for justice not because it applies to it selfe Christs merits but because the very act of faith is reputed a fulfilling of the Law which was the opinion of Alberius Triuncurianus a pitifull man Therefore seeing this Article doth deprave the true doctrine of Predestination with so many equivocations and conceales the false it cannot be simply allowed Whether this Article be sufficient or may be tolerated setting Predestination aside But you 'l say What need we dispute so much about Predestination Is it not sufficient to salvation to hold the summe of the Gospel delivered in this Article Who beleeveth in the Son of God hath life eternall Who beleeveth not the wrath of God remaines on him And may not this Article hitherto be tolerated I know some judge so yea some men otherwise learned and pious have written that we ought not to dispute of Predestination now under the Gospel but onely preach upon the universall promises of grace But these good men observe not that by writing thus they contradict the holy Ghost who in the Gospel hath delivered the doctrine of Predestination as above cothurn 2. in the alledged places may be seen These unwise men seem under this pretext either to overthrow the foundations of our faith and comfort or else not to take notice that they are overthrowne by others therefore that religious speech whether of Ambrose or Prosper Lib. 1. de vocat Gent. c. 7. is to be held concerning Predestination These things are not to be searched into what God will have concealed and what are manifest are not to be denied lest in them we be found unlawfully curious and in these damnably ingratefull As it is then unlawfull curiositie to search into the mysteries of Predestination not revealed in the Gospel so it is damnable ingratitude to deny or suppresse what God hath revealed concerning Predestination in the Gospel But to the Quere thus we answer For Sufficiencie you may as well aske in the Church If the doctrine of the Catechisme be sufficient to salvation concerning mans miserie and deliverance by Christ and concerning gratitude Why then should we reade the Bible or higher points of divinitie In Logick is it not sufficient to hold that there are so many Figures of Syllogisms and so many Moods then what need is there of Aristotles Organum in the Schooles In the Politicks is not the popular knowledge of right and equitie sufficient to guide a State what need is there then of such a number of lawes and so great toile as the studie of the law requires In the Mathematicks is it not sufficient to know that a triangle hath three angles equall to two c. that the diameter to the circumference is in a subtriple proportion c what need is there then of Euclyd's hard and intricate demonstrations To these any man may answer with facilitie that to some the first rudiments of these sciences or the knowledge of the quid sit is sufficient but not to all To the Catechumeni or Novices in the Church the catecheticall Rudiments of salvation may suffice as milk is sufficient nutriment for infants but to those that are adult in faith who require more solid meat this is not sufficient Not to School-Doctors not to the Pastors of the Church whose office and conscience require of necessitie a fuller measure of Theologicall knowledge To young Logicians the knowledge of so many Moods Figures is enough for their syllogizing but Philosophers must have the science propter quid delivered in Aristotle's Organum to wit whence and why there are so many and why there can be no more To an inferiour or pedant Judge the elements of law and justice are sufficient but to a Doctor of the law to an Advocate or Chancellour the fountaines of the law must necessarily be knowne For a Mechanick the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a triangle and circle is sufficient to work by but a Mathematick Doctor who is studious of demonstrations requires the science of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the same manner we may say that this Article putting now aside all equivocations is sufficient for salvation to the Catechumeni and private vulgar men which are not capable of sublimer mysteries and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enough what they must be and what meanes they must use to attain salvation to wit that they must beleeve in Christ that they must persevere in faith and obedience of faith to the end by the ministerie of the Word and Sacraments and by grace co-operating with these But to those that are more adult in faith especially to the Doctors of Schooles Churches whoso will say that there is nothing besides this needfull his judgement will be accounted very weak and jejune yea rather it is necessarie that they should search the Scriptures and more exactly know the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the foresaid doctrine that is the fountaine and prime cause revealed in the Scriptures whence these qualities and meanes of salvation with grace and salvation it selfe may originally descend on us from whence also may proceed that difference which wee see of people and particular persons which are to be saved from the multitude of those that perish lest perhaps which by ignorance or by forsaking the fountain must need◠come to passe we digge to our selves broken cisternes Jerem. 2.13 which will hold no water that is lest we ascribe vocation faith perseverance and our salvation either to the wit strength or merit of men or else to grace which is indifferent and to our owne free-will in part or in whole not without dishonour to God and destruction to our selves Now this fountaine this prime and supreme cause is Gods eternall predestination that
worketh inwardly in the minds wills and hearts of the unregenerate these things which belong to mans conversion This grace or motion is Gods peculiar work and this is questioned but not all for Scripture and experience witnesse that there are three distinct degrees of this grace For some God pities so much that he bestowes the gift of illumination and historicall faith on them on others the gift of temporarie faith and some measure of joy Lastly on some the gift of saving faith and regeneration This first degree the Remonstrants themselves denie not to be irresistible Col. p. 273. For when say they God reveales his will wee acknowledge the irresistible vertue of the holy Spirit in our mind because our mind cannot avoid ipsum scire or the knowledge it selfe and in our soule when he knocketh because nill we will we we are forced to feel it Concerning the resistibilitie of the second degree we will not trouble our selves for they denie not the illumination of them to be irresistible also But for the motion to assent and some measure of joy they may for us think what they please If they say it is resistible because the motion doth not so effectually work upon the will this is nothing to the question But for a finall resistance both Scripture and example prove They receive the word with joy Luk. 8.17 John 6.66 1 Tim. 1.19 and 4.1 2 Pet. 2.1 21. but have no root who beleeve for a while and in time of tentation faile After that many of his disciples departed from him Some have made shipwrack of their faith Some depart from the faith denying the Lord that bought them they forsake the holy doctrine delivered to them The whole question is concerning the operation of the third degree which is called inward vocation that this is the irresistible motion of God the orthodox Doctors have firmly proved 1. Because as God doth irresistibly illuminate those whom he doth effectually intend to convert so likewise he doth irresistibly bestow on them not onely the power but the act also of beleeving Phil. 1.29 and 2.13 therefore by his effectuall moving he doth not onely take away resistance but resistibilitie also from them Whereas they object To you it is given to suffer for Christ Col. p. 218. this belongs not to the operating but to the co-operating grace Of which wrestling we said already Col. p. 229. therefore 't is nothing to the purpose 2. Because God by converting us gives us a new heart and a new spirit he removes the heart of stone and gives flesh Col. p. 218. p. 281. and makes us walk in his waies But it is absurd to imagine a new heart a new spirit and the act of walking in Gods lawes with resistance or resistibilitie Jer. 31.18 Deut. 29.4 Ezek 36.26 against which no solid thing is alledged though much is said 3. Because the quickning regeneration conversion new creation of the naturall man Col. p. 219. dead in sin with resistibilitie is no lesse an absurditie Col. d pag. 295. ad 309. then to feign or imagine such a resistance in mans first creation or daily generation or last resuscitation John 3.3 and 5.25 Ephes 2.5 c. which reason will never be refuted with verbositie Col. p. 220. 4. Because grace working conversion with resistibilitie Col. p. 309. differs not from Rhetoricall perswasion or a morall enticing to faith such an one as is impossible for man to be quickned who is dead in sin What are alledged to the contrarie are nothing to the purpose 5. Because grace working faith and conversion by its efficacie overcomes all the strength of men or other creatures and therefore cannot be mastered by mans corrupted will Ephes 1.18 19. Col. 2.12 13. 2 Thes 1.11 2 Pet. 1.3 The Major of which reason is not weak as they say for that power Col. p. 312. which is insuperable by mans depraved will is also irresistible to the same 6. Because if the grace of regeneration were resistible Col. p. 220. it were common to many unregenerate men but the Scripture makes it peculiar to Gods sons only Rom. 8.14 30. 1 Cor. 1.23 24. Joh. 14.17 and 6.36 45. 1 John 4.17 which reason doth not conclude only for irresistance Col. p. 317. as is pretended but also for irresistibilitie 7. Because the Fathers drawing without which none can come to Christ Col p. 221. Joh. 6.44 supposeth an irresistibilitie of grace otherwise no man would come being drawn Col. p. 322. and yet for all this we are not drawn against our will by the Father which is objected no more then against our will we are illuminated 8. Because the gift of faith and repentance is said to be given by Gods Spirit not onely Col. p. 222. because it is offered to the will irresistibly but because it is put into the heart or infused irresistibly Col. p. 327. Joh. 6.63 Eph. 2.8 Phil. 1.19 2 Tim. 2.25 Rom. 5.5 The contrarie cavills are altogether Atheologicall or inconsistent with Divinitie 9. Because the resistibilitie of grace if there ought to be a conversion supposeth in the unregenerate will Col. p. 331. a power of 〈◊〉 resisting but this the Scripture generally denieth The Remonstrants will at length consider whether this reason concludeth not against them 10. Because if we yeeld a resistibilitie of grace the work chiefly necessary for our salvation to wit faith and repentance should be placed in mans arbitrement as in the proximate cause And the reason of this difference why of two unregenerate the one in hearing the Gospel beleeveth the other beleeveth not should proceed from man because one would resist grace the other would not against that place Who separated thee 1 Cor. 4.7 What hast thou that thou hast not received Which is spoken not only in respect of Infidels as they think but likewise in respect of grace For if in two Infidels we put grace equally resistible surely he that resisteth not grace but receives it and beleeves he may answer not only to him that resisteth and beleeveth not but even to grace Col. p. 336. and God himself I separated my self which lye is approved by the Remonstrants blasphemously 11. To these adde another reason out of Joh. 15.5 Without me you can do nothing For if converting grace be resistible he that doth not resist grace may refute Christ and say Behold without thee I have not resisted grace Neither can he say It 's by thee that I have not resisted But whereas by supposition the same grace is placed in the resistent he ought also to say It is by thee that he hath resisted which is blasphemy 12. Let Austins reason be added De correp grat c. 14. He that hath a most omnipotent power over mens hearts to encline them which way he will and he doth with the very wills of men what he pleaseth and he hath a greater power
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
downe from presumption of their own justice and may be prepared to the knowledge of themselves and true repentance Except this be done through the preaching of grace men will become more carelesse and stubborn and Pearles shall be throwne to Swine to be trampled under feet 2. The knowledge of our delivery is necessary for our comfort 1. That wee fall not into desperation Why the knowledge of our delivery is necessary For as soon as we have a knowledge of our sinne wee should be swallowed up of despaire were it not that the meanes of our delivery presented themselves ready at hand with us to succour us 1 To keep us from despaire 2. That wee may thereby be touched with a desire thereof For a good thing not known is not desired according to that 2 To kindle in us a desire of it There is no coveting after an unknowne thing If then we know not the benefit of our delivery we shall not long after it and by consequent we shall not obtaine it nay when we either happen to find it or have it offered unto us we shall not acknowledge it 3. That it may comfort us 3 To comfort us For a good thing not known doth not comfort 4. Lest through the ignorance thereof we our selves should imagine 4 To prevent all erroneous conceits therein or receive imagined by others any manner of delivery to the reproach of Gods Name and hazzard of our own salvation 5. That wee might be made partakers thereof through faith For 5 To gain possession of it by faith faith is not without knowledge and our delivery is apprehended only by faith 6 To work thankfulnesse in us towards God for it 6. That we may be thankefull to God for it For as we desire not an unknowne good so neither do we greatly esteem or account of it neither doe we thinke of rendring condigne thankes for it Now the benefit of delivery is not bestowed on the unthankfull but God imparteth it unto them in whom it hath that end whereunto it was ordained that is Thankefulnesse For these causes to our sound and true comfort the knowledge of our delivery is requisite and necessary both what it is in what manner and by whom it was performed Now this knowledge of our delivery is drawn out of the Gospel heard read and apprehended by faith because faith alone promiseth freedome to them that beleeve in Christ 3. The knowledge of our thankefulnesse is necessary for our comfort 1. Because God exhibiteth this delivery only to the thankefull 1 Why the knowledge of our thankfulnesse is necessary For in these alone God reapeth the end of his benefits which is his worship and their gratefulnesse towards him For thankfulnesse is the chiefe end and scope of our delivery For this purpose appeared the Son of God that he might destroy the workes of the Divell 1 Because God performeth it to the thankfull alone 1 John 3.8 He hath adopted us to the praise of the glory of his grace 2. That we may offer such thanksgiving as is acceptable unto God For God will have us no otherwise gratefull unto him then he hath prescribed in his Word True thankfulnesse therefore is to be learned out of Gods Word 2 To teach us what thankfulness we are to render unto God not fashioned after our own imagination 3. That we may know that those duties which we perform to God and our neighbour are no merits but only a publike declaring of our thankfulnesse And what thou givest thankes for 3 To exclude all shew of merit that thou knowest thou hast not deserved 4. That by our thankefulnesse our faith and comfort may be confirmed 4 For confirmation of faith in us or that by this thankfulnesse wee may be ascertained of this delivery as we are sure of the causes of things when we see their effects for the thankfull doe acknowledgé and professe an assurance of the good they have received Now thankfulnesse it self we know in generall out of the Gospel Thankfulnesse in generall knowne out of the Gospel in speciall out of the Law because the Gospel requireth faith and repentance of them that will be saved We know it in speciall out of the Law because the Law in speciall doth distinctly declare and determine what workes and what kind of obedience is pleasing unto God Wherefore necessarily wee are to treat of thankfulnesse in the Catechisme Object That which of it selfe followeth is not necessary to be taught But thankefulnesse must needs follow of it selfe after the acknowledgement of our misery and delivery Therefore it is not necessary to be taught Answ The fallacy of this argument is called in Schooles A supposall of that to be generally true which is true but in part For thankefulnesse followeth delivery but not the manner of thankefulnesse likewise that is as soone as wee know our deliverance from misery we presently conceive that it is a point of our duty to be thankfull for so great a benefit but what true and acceptable thankfulnesse to God is we know not except we be taught Therefore of the manner of thankefulnesse we are to be instructed out of the Word of God Furthermore the Major proposition is not universally true for a thing which of it selfe doth follow may be taught for greater and fuller knowledge and confirmation And God by this meanes that is to say by his Word delivered and knowne will kindle increase and strengthen thankfulnesse in us The first generall Part of Catechisme touching the Misery of Man On the second Sabbath Quest 3. Whence knowest thou thy misery Answ Out of the Law of God a Rom. 3.10 The Explication IN this first part concerning the Misery of man principally is handled the common place of sin and of the effects and punishments of sin To this are annexed other subordinate places and in this tract lesse principall then the fore-named as the Common places of the creation of man of the image of God in man of originall sin of free-will and of afflictions Touching our Misery we are to know in generall What it is Whence it is knowne and the meanes how 1 What is meant by the name of misery The name of Misery stretcheth farther then the name of Sin By the name of Misery we understand as well the evill of trespasse or offence as the evill of punishment The evill of trespasse is all sin The evill of punishment is all calamity torment and destruction of our reasonable nature To be short the evill of punishment comprehendeth all miseries and sins that follow after wherewith sinnes that goe before are punished So the numbring of the people committed by David is both a sin and a punishment of sin which went before to wit of the adultery and murder committed by David that is to say What the nature of misery is it was an evill both of offence and of punishment Therefore Mans
motions even of wicked wils are raised and ruled by the will of God and many of these disagree from the law of God and are sinnes God seemeth to bee made the causer of sinnes The answer is That it is a Paralogisme of the Accident For they disagree from the law not as they are ordained by or proceed from the will of God for thus farre they agree very well with the justice and law of God but as they are done by men or Divels and that by reason of this defect because either they doe not know the will of God when they doe it or are not moved by the sight and knowledge thereof to doe it that is they doe it not to that end that they may obey God who wil so have it For whatsoever is done to this end it disagreeeth not from the law seeing the law doth not but with this condition either command or forbid any thing if God hath not commanded a man to doe otherwise So doth the Law of God forbid to kill any man except whom God had commanded any to kill Whosoever then killeth a man God not commanding it he out of doubt doth sin and offendeth against the Law Neither doth God dissent from himselfe or his Law when he wil have some thing done either by his revealed or secret will otherwise then according to the generall rule prescribed by himselfe in the law For he hath such ends and causes of all his purposes as that they cannot but most exactly agree with his nature and justice Object 5. Liberty which is guided of another cannot be an image of that liberty which dependeth on no other which is in God But the liberty of mans will is the image of the liberty which is in God Therefore the liberty of mans will dependeth not or is not guided by the will of God Wee deny the Major For seeing that every thing which is like is not the same with that unto which it is like to conceive in some sort the liberty of God it is enough that reasonable creatures doe worke upon deliberation and free election of wil albeit this election in the creatures is both guided by themselves and others in God by no other then by his owne divine wisedome The image of a thing is not the thing it selfe and the inequality of degrees taketh not away the image as neither the likenesse and similitude of some parts taketh away the dissimilitude of others Wherefore the liberty of reasonable creatures both is governed of God and is notwithstanding a certain image of the liberty which is in God because it chuseth things once known unto it by her own and free or voluntary motion For as of other faculties or properties so also of liberty it is impossible that the degrees should be equall in God and his creatures whereas all things are infinite in God and finite in his creatures Seeing therefore wisdome righteousnesse and strength in the creatures is the image of the unmeasurable wisdome righteousnesse and power which is in God a portion also of liberty agreeable and competent for the creatures may be the image of liberty which is in God Object 6. If the creature cannot but do that which God will have done and cannot doe what God will not have done the will hath no active force but is wholly passive especially in our conversion which is the work of God Likewise there is no use of lawes doctrine discipline exhortation threatnings punishments examples promises and lastly of our study and endeavour We deny the consequence The will is not idle or meer passive when God worketh by it no more then the sun rain and such like instruments of Gods operation We deny the consequence because the first or principall cause being put the second or instrumentall cause is not thereby taken away For as God lightneth the world and doth quicken the earth bringeth forth corn nourisheth living creatures and yet are not the instruments of Gods working idle as the sun the rain the earth husbandmen and food So God converteth men ruleth their purposes wils and actions that is teacheth and moveth them to approve and chuse what he will by lawes by magistrates by doctrines by rewards by punishments and lastly by their owne will all which he useth as instruments not as if he could not without these enlighten the minde with notions and incline the will but because it so seemeth good to him to exercise his power by these If they reply that that would necessarily come to passe so which is done and even without them and therefore they are in vain used Wee deny the Antecedent Albeit God was able to have wrought what he would without the will yet because he will work by the will the working of the wil is not in vain For although God were able to move mens wils without these and if hee had so decreed to doe men doubtlesse should doe without these what now they do being moved by these yet whereas God hath once so decreed the effects as he hath also appointed their second instrumentall and impulsive causes that verily shall be done which God will have done but yet not without middle and second causes by whose means and working coming between and interposed God will bring his purposes and decrees to passe Luke 11.13 He will give his holy Spirit to those who ask him Whom he hath predestinated Rom 8.30 them hath hee also called If they reply again Although it be granted that these are not in vain in those in whom God will shew his force and be effectuall by them yet in others who are not moved by them there is no use of them Ans 1. Although there were no use yet because that it is not known unto us whom God will move or not move wee are to labour in teaching and urging all and to commit the event and fruit of our labour to God Preach the word be instant in season c. 2 Tim 4 3â— Ezek. 3.19 If thou warn the wicked and he turn not from his wickednesse he shall die in his iniquity but thou hast delivered thy soul Ans 2. The consequence followeth not from the denyall of one particular to the denyall of the generall or from an unsufficient ennumeration For although many obey not teaching and admonition neither are moved with rewards and punishments yet this use is great that by this means their naughtinesse and stubbornesse is opened and so the justice of God made more manifest in their punishment John 15.24 If I had not done works among them which none other man did they had not had sin Rom. 1.19 20. God hath shewed it unto them to the intent that they might be without excuse Wee are to God the sweet savour of Christ in them that are saved and in them who perish Repl. 2 Cor. 2.15 Externall discipline is called the righteousnesse of the flesh Therefore it dependeth on mans will The consequence
God doth suffer his will to be denounced to the wicked The Word of God not without good cause declared to the unregenerate either hee doth together lighten them and move them within by his Spirit to obey his voice or pricketh them with the pricks of conscience either to observe externall order and discipline or not so much to persecute the knowne truth or he doth discover their hypocrisie and madnesse oppugning it or hee maketh manifest their weaknesse and ignorance and at length maketh them inexcusable in this life and in the last judgement Repl. 1. Whose conversion and obedience dependeth of the grace of God hee hath no need of exhortations and precepts but in them also who are converted their conversion dependeth of grace Therefore precepts are vaine and needlesse We make answer to the Major by a distinction If conversion depend of grace so that the Spirit doth not adjoyne doctrine as an instrument whereby to teach their minds and move their hearts let this verily be granted although as hath been before said there remaine as yet other uses of doctrine But when it hath pleased God by this instrument both to lighten and move or encline mens minds to faith and obedience the Major is false For it is written Rom. 1.16 The Gospel is the power of God unto salvation to every one that beleeveth Repl. 2. It is not mercy but cruelty to propound precepts and doctrine to those who are denied the grace of obeying and who are by it more hardened and more grievously condemned God therefore doth not this who is exceeding mercifull We deny againe the Major 1. Because Gods exceeding mercy doth not take away his justice 2. Because he so will have them to be made inexcusable by the preaching of his heavenly doctrine as that in the meane season he rejoyceth not at their destruction and punishment But for the manifestation of his justice whereof that greater regard should be had then of all the creatures even Gods justice it selfe requireth he will that which otherwise he abhorreth in his mercy and goodnesse towards all creatures Ezek. 18.32 I will not the death of him that dieth Object 8. He that prepareth himselfe to receive grace by which he may do good workâ— 4. Readinesse of mind to receive gâ—â—câ— is not before conversion but after 1 Sam 7.3 Act. 10.4 he now doth works pleasing to God but men prepare themselves to receive grace Therefore also before regeneration they do works pleasing to God We deny the Major which yet these places seem to prove Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptised of Peter come up into remembrance before God But in these and the like places to prepare or to have in readinesse or to confirme the heart is not to do works before the conversion by which God may be invited to bestow the grace of regeneration upon men but it signifieth that a ready and firme will of obeying God and persevering in true godlinesse is shewed of those which are already regenerated and converted For the people of Israel had repented when Samuel said this unto them For there goeth before in the same place All the house of Israel lamented and followed the Lord. Act. 10.2 Likewise Cornelius before he was taught of Peter that Jesus was the Messias is said to have been then godly and serving God and so called and invocated on him that his prayers pleased God and were heard Albeit good workes are said â—o be ours verâ—â—t followeth â—ot that we are â—n hors of then but the insâ—â—uments whereby the author worketh them Object 9. The workes which are not in our power to performe are not our workes neither are truly and properly said to be done by us but good workes are said to be ours and to be done by us Therefore it is in our will to dâ— them or not to do them We dâ—ny the Major For they are not therefore said to be ours or to be done by us because they are of our selves but because God worketh them in us as in the subject and by us as instruments and that so as our will doth them of her owne proper motion although not except it berenewed raisâ—d and guided by the holy Ghost For being regenerated and moved by him wee are not idle but hee worketh in us wee our selves also work well and that freely without constraint For by regeneration the Will is not taken away but corrected as which before would onely that which is evill will now that which is good Ephes 2.10 We are his workmanship created in Christ Jesus unto good workes which God hath ordained that we should walk in them God helpeth us in working and yet beginneth our working in us Object 10. He that is holpen by another in conversion and in beginning good works doth somewhat of them himselfe before he is holpen For he that hath help beginneth the action God helpeth us wherefore it is of our selves to begin good works The Minor is proved Lord I beleeve help my unbeliefe the Spirit helpeth our infirmity Mar. 9.24 Rom. 8.26 Ans Nothing can follow in conclusion of meere particular propositions For the Major here is not universall seeing not only he may help who beginneth a work but he also in whom it is begun and accomplished by another Now so doth God help us that himselfe doth first breed and engender in us true knowledge of him and an inclination to obey him and the beginnings of good motions and doth increase also and perfect the same begun by him But he is therefore said to help us because he doth so work in us that we are not idle but worke while hee worketh and yet we are able no more to persist or to bring it to an end without him then to begin it And therefore we being enclined moved and governed by him will also of our selves of our owne accord and are able to work well and do worke well that is because God worketh good things not onely in us but also by us as joynt-workers with him Phil. 1.6 2.13 Hee that hath begun this good worke in you will performe it untill the day of Jesus Christ It is God who worketh in you both the will and the deed even of his good pleasure Repl. The beginning and proceeding and accomplishment of conversion is the free work and gift of God Therefore mans will when he is converted doth nothing but is meere passive There should be no use also as hath been said before of lawes discipline doctrine exhortations and such like Answ We deny the consequence of this reason because the reason proceedeth from the putting of the first cause to the removing of the second or instrumentall cause Againe it is a meere fallacy concluding that to be simply so which is but in some respect so For 1. The Will as also the whole man renewed is both the subject
confirmeth the faithful to yeeld obedience Lastly they cite all other sayings which seem to place conversion and good works in the will of men I have applied my heart to fulfill thy statutes Psal 119. He that is begotten of God keepeth himselfe 1 John 5.18 These and the like sayings attribute the work of God unto men 1. Because they are not only the object but the instrument also of Gods working Two causes why the workes of God are attributed to men which the holy Spirit exerciseth in them 2. Because they are such an instrument which being renewed and moved by the holy Spirit doth also it self work together and move it selfe For there is not one effect ascribed unto the holy Ghost and another to mans will but the same to both unto the holy Ghost as the principall cause unto mans will as a secondary and instrumentall cause The third degree of liberty in man regenerated The third degree of liberty belongeth to man in this life as hee is regenerated but yet not glorified or in whom regeneration is begun but not accomplished or perfected In this state the Will useth her liberty not only to work evill as in the second degree but partly to do ill and partly to do well And this is to be understood two waies 1. That some workes of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some evill and displeasing to God which they doe contrary to the commandement of God which is manifest by the infinite fallings of holy men 2. That even those good works which the converted doe in this life albeit they please God by reason of Christs satisfaction imputed unto them yet are they not perfectly good that is agreeable to Gods Law but unperfect and stained with many sinnes and therefore they cannot if they be beheld without Christ stand in judgement and escape damnation The cause of the renewing and beginning of this liberty in man to good is the Spirit working by the Will The cause for which the Will beginneth to work well is this Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God there is kindled in the mind a new light and knowledge of God in the heart new affections in the will new inclinations agreeing with the Law of God and the will is forcibly and effectually moved to doe according to these notions and inclinations and so it recovereth both the power of willing that which God approveth and the use of that power and beginneth to be conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed that thou mayest love the Lord thy God with all thine heart Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your body and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes Act. 16.14 The Lord opened the heart of Lidia that shee should attend to those things which were spoken of Paul 1 Cor. 3.17 Why the Will in the regenerate useth liberty not only to good but to evill also Where the Spirit of the Lord is there is liberty The causes for which the will useth her liberty not only to the chusing of good but of evill also are in number two 1. For that in this life the renewing of our nature is not perfect neither as concerning the knowledge of God neither as concerning our inclination to obey God and therefore in the best men while they live here remaine still many and great sinnes both Originall and others 2. For that the regenerate be not alwaies ruled by the holy Spirit but are sometimes forsaken of God either for to try or to chastise and humble them but yet are re-called to repentance that they perish not Of the first cause it is said Rom. 7.18 I know that in mee that is in my flesh dwelleth no good thing for to will is present with me but I find no means to performe that which is good Mar. 9.24 I beleeve Lord but help thou my unbeliefe Of the second cause it is said Psal 51.11 Take not thy holy Spirit from me O Lord why hast thou made us to erre from thy waies and hardened our heart from thy feare Returne for thy servants sake The Lord our God be with us Isa 63.17 1 Kin. 8.57 that he forsake us not neither leave us Therefore the regenerate man in this life doth alwaies go either forward or backward neither continueth in the same state Hence are deduced these two conclusions 1. As man corrupted before he be regenerated cannot begin new obedience pleasing and acceptable unto God so he that is regenerated in this life although he begin to obey God that is hath some inclination and purpose to obey God according to all his commandements and that unfeigned though yet weak and struggling with evill inclinations affections and desires and therefore there shine in his life and manners a desire of piety towards God and his neighbour yet can he not yeeld whole and perfect obedience to God because neither his knowledge nor his love to God is so great and so sincere as the Law of God requireth and therefore is not such righteousnesse as may stand before God according to that saying Psal 143.2 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 2. They who are converted can no farther retaine good inclinations neither thoughts and affections and a good purpose to persevere and goe forward therein then as the holy Spirit worketh and preserveth these in them For if hee guide and rule them they judge and do aright but if he forsake them they are blind they wander slip and fall away yet so that they perish not but repent and are saved if so be they were ever truly converted 1 Cor. 4.7 Phil. 1.6 2.13 What hast thou that thou hast not received If thou hast received it why rejoycest thou as if thou hadst not received it I am perswaded that he who hath begun this good work in you will performe it untill the day of Jesus Christ It is God that worketh in you both the will and the deed John 15.5 even of his good pleasure Without me you can doe nothing Who shall also confirme you to the end that ye may be blamelesse in the day of our Lord Jesus Christ 1 Cor. 1.8 and 10.13 God is faithfull which will not suffer you to be tempted above that you be able but will even give the issue with the temptation that ye may be able to beare it 1 Pet. 1.5 You are kept by the power of God through faith to salvation This doctrine
of torments The testimonies of Scripture which demonstrate that there are eternall paines are these Their worm shall not die Isa 66.24 and their fire shall not be put out It is better for thee to enter into life maimed Mar. 9.43 then having two hands to go into hell into the fire that never shall be quenched where their worme dieth not and the fire never goeth out Mat. 25.41 Depart into everlasting fire which is prepared for the Divell and his angels If the righteous scarcely be saved where shall the ungodly and sinner appeare 1 Pet. 4.18 The reason is evident because for sin committed against the infinite good an infinite punishment is justly exacted whereas by any temporall punishment of a meere creature there could not be made sufficient satisfaction unto Gods infinite eternall justice That eternall punishment is both of soul and body Christ testifieth Mat. 10 2â— Feare him who can cast both soule and body into hell fire The soule is the cause and fountain of sins The body as a thing without reason and brutish doth execute that which the soul sheweth and commandeth Wherefore both the author and instrument of sin shall be punished Object He that is exceeding mercifull cannot behold the eternall torments of his creatures much lesse inflict them Gods mercy is great and far exceedeth our sins Therefore he cannot behold the eternall torments of his creatures Answ We answer to the Major that it is true unlesse the same also be exceeding just But God is so exceeding mercifull that he is also exceeding just as before hath been declared Temporall afflictions belong both to the godly and ungodly Temporall afflictions are incident both to the godly and to the ungodly as diseases poverty contempt reproach oppression banishment wars and other miseries of this life and lastly temporall death it selfe These are either punishments or the Crosse The punishment is either destruction or torment Punishment inflicted by order of justice on the person guilty of sin And this is proper unto the reprobate In the wicked they are punishments in the godly the Crosse because it is inflicted on them to this end that Gods justice may be satisfied For the Law bindeth all men either to obedience or to punishment Object But the evils which the wicked suffer in this life are lighter then that they should satisfie Gods justice Answ They are a part of their punishment and a beginning of satisfaction which shall be exacted through all eternity Degrees of punishments of the ungodly though they be not their whole punishment Now as every part of the aire is called aire so every part of punishment is punishment Howbeit there are degrees of punishment The first degree is in this life For when the conscience of their mis-deeds doth gnaw vex and terrifie them then beginneth their hellish and infernall worm The second degree is in temporall death For then they begin to feele the wrath of God when the soul is separated from the body without all consolation and is plunged into the place of torment The third degree is at the day of the last judgement when both body and soule shall be cast into hell fire and the everlasting paines of hell shall fall in troups together on all the wicked The Crosse is the affliction of the godly The Crosse which properly is not a punishment because it is not inflicted that thereby Gods justice should be satisfied for their sins Now the Crosse is of foure sorts which are all distinguished by their ends Chastisements Chastisements which God layeth on the godly for their sins but according to his mercy as a father gently chastiseth his son with much toleration and therefore they are not properly punishments but fatherly corrections whereby they are admonished of their uncleannesse their private sins and peculiar falls and stirred to repentance and brought again into the way as David was expelled his Kingdome for his fall For even in the Saints singular and grievous corrections accompany singular and severall sins But they are not a recompence for sin but effects of Gods divine justice by which God ascertaineth us and others of his justice that he verily is angry with sin and will punish it not only in this life but in that other also with death unlesse we make a speedy returne unto him Trials Proofes and trials of faith hope invocation feare of God and patience in the Saints that they may goe forward in these vertues and oftentimes that their infirmity may be laid open to themselves and others Such was the affliction of Job Martyrdome Martyrdomes which are testifications of the Saints concerning their doctrine when they confirme and seale with their bloud the doctrine which they professe that it is true and that they in the middest of death thence feele and have experience of the comfort which they did promise in teaching it unto others and that there remaineth another life and another judgement after this life Ransome Ransome is the obedience of Christ alone which is a satisfaction for our sins consisting of his whole humiliation from the very first point of his conception in the womb to his last agony on the Crosse A briefe type or table of mans afflictions Afflictions are some 1. Temporall in the Wicked as punishments properly and in speciall so called Godly as the Crosse and that is 1. Chastisements 2. Trialls 3. Martyrdome 4. Ransome 2. Eternall as the hellish torments of the damned 2. What are the causes of affliction THe causes of punishment in the wicked are 1. Sinne the impellent cause that sin may be recompenced with punishment 2. The justice of God the principall efficient cause inflicting punishment for sinne 3. Instrumentall causes thereof are divers Angels and Men both good and bad and other creatures which are all armed against sin and fight under Gods Banner Eight causes of the afflictions of the godly The causes of the Crosse of the godly are The acknowledging and purging out of sin 1 Cor. 11.32 Psal 119.71 Sin but otherwise then in the wicked For the godly are afflicted for sin not to satisfie Gods justice but that sin may be acknowledged by them and purged out from among them by the Crosse They are fatherly chastised for the acknowledgement of their fals and these chastisements are unto them Sermons of repentance When we are judged we are chastised of the Lord. It is good for me O Lord that thou hast humbled me But God giveth the reins to the wicked that they may gallop to destruction he endoweth them with the commodities of this life suffereth them to enjoy a short joy thereby to shew his love towards them as being his creatures and to convince them of unthankfulnesse and to take away all excuse from them Now contrariwise by the Crosse he amendeth the godly The hatred of the Divell and evill men John 15.10 Ephes 16.12 1 John
agnise the mercy and grace of God and yeeld thanks unto him for the same The summe therefore of all is that though the satisfaction of Christ our Mediator for our sins is most perfect yet all are not delivered by it but they only who beleeve the Gospel and do apply the merit of Christ by a true faith unto themselves Object 1. Grace exceedeth the sinne of Adam If therefore for the sin of Adam all men are cast away much more by the grace of Christ all and not beleevers onely shall be saved Answer to the antecedent Grace exceedeth and is above sin in respect of the sufficiency of the satisfaction not in respect of the application thereof Wherefore that all are not saved through the satisfaction or obedience of Christ the fault thereof sticketh in men themselves and is to be ascribed unto the unbeleevers who imbrace not the grace of Christ offered but like ungratefull men reject it Object 2. Whomsoever Christ hath fully satisfied for they are to be received of God into favour for so doth the justice of God require But Christ hath fully satisfied for all the sins of all men Therefore all men are to be received of God into favour or if this be not done God shall be unjust or somewhat is derogated from Christs merit Answ The Major proposition being understood simply and without any limitation is false All are received into favour for whom Christ hath satisfied with this condition if they apply the satisfation of Christ unto themselves by faith This condition is expresly added John 3.10 So God loved the world that hee gave his Sonne that whosoever beleeveth in him should not perish but might have everlasting life Object 3. Adam by one sinne made all subject to condemnation but Christ doth justifie onely some The force therefore of Adams sin is greater to condemne then of Christs satisfaction to save Answ The force of Christs satisfaction is seen not in the multitude of them who are saved but in the greatnesse of the benefit We deny the consequence of this argument because the force excellency and efficacy of Christs satisfaction is not to be esteemed by the multitude or number of those men who are thereby saved but by the greatnesse of the benefit it selfe For it is a greater work to deliver and save even one from everlasting death then to make all men by one sin guilty of everlasting death for be it that Christ should save even but one man yet it was necessary 1. That he should pay in a finite time a punishment in greatnesse and value infinite not onely for that one sin of Adam but for other infinite sins which follow it of which every one also deserves infinite punishment It was required also 2. That he should purge and take away not only that originall and birth-sin but also infinite others 3. And should restore in him a perfect conformity with God Wherefore the grace of Christ in saving even one man doth in infinite manner exceed the sin of Adam Ans 2. Again that the force of that efficacy which is in Christs merit and benefit passeth not through all men as the strength of Adams sin passed through all his posterity the fault hereof is in men who do not as much apply unto themselves by a true faith Christs merit as they do apply unto themselves the sin of Adam both by being born in it and consenting unto it and fostering it Now the reason why all men do not beleeve nor apply this Christs benefit unto themselves is a question of higher and deeper speculation impertinent to this place This may suffice for answer herein Rom 9.28 God hath mercy on whom he will and whom he will he hardeneth And he will so shew his mercy that hee will also exercise his justice Quest 21. What is true faith Answ It is not only a certain knowledge whereby I surely assent to all things which God hath revealed unto us in his word a James 2.19 but also an assured trust b Heb. 11.1 7. Rom. 4.18 19 20 21. 10.10 Ephes 3.12 Hebr. 4.6 James 1.6 kindled in my heart by the holy Ghost c Gal. 5.22 Matth. 16.17 2 Cor. 4.13 Joh. 6.29 Eph. 2.8 Act. 16.14 Phil. 1.19 through the Gospel d Rom. 1.16 10.17 1 Cor. 1.21 Act. 10.44 16.14 whereby I make my repose in God being assuredly resolved that remission of sins everlasting righteousnesse and life is given not to others only but to me also e Rom. 1.17 5.1 Gal. 3.11 2.16 and that freely through the mercy of God for the merit of Christ alone f Eph. 2.8 Rom. 3.24 5.19 Luke 1.77 78. The Explication THe doctrine of Faith followeth 1. Because faith is the means whereby we are made partakers of the Mediatour 2. Because without faith the preaching of the Gospel profiteth and availeth nothing The Questions touching Faith are 1. What faith is in generall 2. How many kindes of faith there are in Scripture 3. How faith differeth from hope 4. What are the efficient causes of justifying faith 5. What are the effects of it 6. To whom it is given 1. What faith is in generall THe word fides or faith according to Cicero's derivation Whence faith hath his name Cic. Offic. 1. receiveth his appellation and name from the Gerund fiendo which signifieth doing because that which is covenanted is performed and is defined by him to be The assurance and truth of contracts and whatsoever kind of composition yea the very foundation of justice The generall nature of faith as it is extended unto all things It is commonly defined to be A certain or grounded knowledge of propositions or conclusions to which we assent on authority of the assertion of true witnesses whom wee may not except against or doubt of whether it be God or Angels or man or experience The generall nature of faith as it concerneth onely divine things and is taught in Scripture But whereas in the most generall distinction of faith there is one kind of faith in divine matters another in humane the question here is what Theologicall faith or faith in divine things is Wherefore we must give a more strict difinition of faith taken in generall which notwithstanding must be such as that it comprise all the specials of faith delivered in Scripture In generall therefore The divers acceptations and uses of the name of faith whatsoever faith is mentioned in Scripture it is A certain knowledge firmly yeelding assent to all things which are delivered in the sacred Scriptures of God his will works and grace whereunto we condescend even because God himselfe doth affirme it Or it is to yeeld assent to every word of God delivered to the Church either in the law or in the Gospel for that it is the asseveration or avouching of God himselfe Oftentimes faith is taken for the very doctrine of the Church or those things
faith is a good work if it be joyned with an application of those things whereto it assenteth that is with confidence Repl. Historicall faith is a good work though it be not joyned with confidence because it is an effect of the Spirit of God Therefore the divels have good works even without peculiar application and confidence Answ Historicall faith is a good work in it selfe Historicall faith which is good in it selfe is made ill by an accident but it is made ill by an accident for that the reprobate do not apply those things to themselves which they know and beleeve to be true Wherefore the divels are said to tremble for that they doe not think that God is towards them also such as he is described in his word good mercifull c. The summe is As the substance it selfe of the divels and other things which they retaine still of their first creation so also both the knowledge and faith which they have concerning divine matters are in themselves very good because they are the effects and gifts of God but they are made evill by an accident even by reason of their abusing of them for that they referre them not to this end as to shew themselves gratefull unto God the author of these good things and to magnifie him for them A beleeving inclination in infants though not an actuall beleefe Against this That all the elect are said to have faith some thus reason Object Many infants are of the elect and yet have not faith Therefore all the elect have not faith Ans They have not indeed actuall faith as men of ripe years but they have a power or inclination to beleeve which the holy Ghost as it fitteth for their capacity and condition worketh in them for whereas the holy Ghost is promised unto infants hee cannot be idle in them Wherefore that remaineth still which before was confirmed That all the elect have faith And further this I adde That faith is necessary for all the elect Faith and the profession thereof necessary for five causes and not only faith but the confession of faith also to those which are grown in yeers and understanding 1. Because of the commandement of God Thou shall not take the Name of the Lord thy God in vaine therefore thou shalt take it aright Exod. 10.7 Mat. 10.32 33. Hee that shall confesse me before men him will I confesse also before my Father which is in heaven 2. Because of the glory of God Let your light shine before men c. 3. Because faith is not idle Matth. 5.16 but as a fruit full tree manifesteth and sheweth it selfe by confession 4. For our salvation For with the mouth man confesseth to salvation 5. That we may bring others to Christ And thou being confirmed convert thy brethren 4 Rom. 10.10 Now we know that we have faith 1 By the testimony of the holy Ghost and by the feeling of a true faith in our selves that is by a true and unfained desire of receiving the benefits offered by Christ Luke 22.32 for hee that beleeveth Three wayes how to know that we have faith knoweth that he doth beleeve as the Apostle testifieth I know whom I have beleeved And because we have the same spirit of faith according as it is written I beleeved and therefore have I spoken we also beleeve and therefore speak Hee that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 2 Cor. 4.13 1 John 5.10 By the strife and conflict within us of faith and doubtfulnesse By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith whereof wee spake in the definition of faith some dispute on this wise Object 1. They who may fall before the end of their life into sin and damnation cannot be certain of their salvation and everlasting life This is proved because to be certain and to be in possibility to fall are contrary one to the other But we all may slide and fall away It is false therefore which is taught in the definition of justifying faith to wit That everlasting life is given us and so our faith to be certain and assured of it Answ To be in possibility of falling or failing that is finally is contrary to the certainty of our salvation But they who are once enriched by God with true faith do not fall finally Repl. 1. All that are weak may fall finally We are all weak Therefore we may all fall finally Ans The Major is to be distinguished True faith may faint for a time but cannot fall finally All that are weak may fall finally true if they stood by their owne strength But wee who are beleevers stand preserved and upheld by the grace and power of God Therefore can wee not finally fall for whom God hath once imbraced with his favour them hee will not nor suffereth to fall utterly from his grace Though hee fall hee shall not be cast off for the Lord putteth under his hand Psal 37.24 Repl. 2. But God hath no where promised that he will keep and preserve us in his grace finally Answ Yes hee hath promised and expressed it both in the place afore-named and elsewhere John 10.28 29. I give unto them eternall life and they shall never perish neither shall any pluck them out of mine hand My Father which gave them mee is greater then all and none is able to take them out of my Fathens hand I and my Father are one Rom. 8.38 I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come c. shall be able to separate us from the love of God which is in Christ Jesus Repl. 3. But it is said Let him that thinketh he standeth take heed lest he fall 1 Cor. 10.12 Therefore perseverance dependeth not on God promising but of our selves And therefore it is doubtfull standing upon a doubtfull ground Answ This is a fallacy reasoning from that which is no cause as if it were a cause For by this very exhortation hee goeth about to nourish make perfect and preserve the safety of the faithfull For God useth such threatnings thereby to retain the godly in their duty that they may not wax proud and please themselves But hereof it doth not follow that hee permitteth the perseverance of the godly in faith and grace to their own strength and arbitrement Moreover Paul in that place speaketh not to particular men but to the body of the Church of Corinth in which many were hypocrites Wherefore they who will truly beleeve must certainly resolve that God will save them for if hee will have us assured of his present favour and grace towards us hee will also have us assured of that which is to come because God is unchangeable Repl. 4. Solomon saith Eccles 9.1 Man knoweth not whether
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
and majesty for those which are proper unto created natures would not be good in God but rather a diminishing of his goodnesse 3. By reason of the immensity of his divine nature those things which are finite in creatures are in God infinite And therefore against sundry and divers disputes of the Philosophers concerning the chiefest good we learn in the Church that God is the chiefest good 4. Because nothing is unperfect or not subsisting by it self in God whatsoever is attributed unto him is not in him as forms or accidents in creatures but such is his essence and nature in a manner not able to be comprehended by our knowledge and understanding 5. His nature and will is a rule of that goodnesse and uprightnesse which is in the creatures for so far forth things are and are called good as they agree with the will of God 6. God is the only fountain of goodnesse and the first cause of all good things so shall all things have so much goodnesse as God doth create and maintain in them Luke 18.9 and in this sense it is said There is none good but God only even so as he is most perfectly good and the fountain of goodnesse The righteousness of God both generall and particular Righteous The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him and whereby he maketh us righteous and that elsewhere legall which is holinesse of life or conformity with the law of God which God worketh in us by his Spirit begun in this life and to be perfected in the life to come James 1.20 as The wrath of man doth not accomplish the righteousnesse of God Or sometimes Evangelicall which is the righteousnesse of Christ imputed to beleevers of the free mercy of God as Rom. 3.21 22 But now is the righteousnesse of God made manifest without the Law having witnesse of the Law and of the Prophets to wit the righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercy and benignity of God who according to his promises preserveth defendeth and delivereth the faithfull as Psal 31.1 Deliver me in thy righteousness But when it is properly spoken of the righteousnesse of God whereby himself is righteous as in this place he is called just 1. In respect of his generall justice and righteousnesse which is the order or nature of his divine understanding and will whereby God willeth and approveth doth him self and worketh in others unchangeably and unspeakably such things as he hath commanded in his law and neither willeth nor approveth nor worketh nor causeth nor furthereth any thing whatsoever disagreeth from this order but horribly hateth and detesteth them as it is said The righteous Lord loveth righteousnesse 2. In respect of his particular justice and righteousnesse which is the unchangeable will of God whereby God giveth to him selfe and will have given him by others that glory which is due unto the chief good as he saith I will not give my glory to another and punisheth all sin with such punishment as is equall to the offence that is with eternall as in them who perish or with equivalent as in his Son Christ sustaining the punishment for all those who are saved by him according as it is said Matth. 5.26 Thou shalt not depart thence untill thou hast paid the utmost farthing And cannot injure any creature whatsoever hee determineth of him or doth unto him because hee oweth no man any thing as it is said Psal 145.17 Acts 10.34 God is just in all his wayes God is no accepter of persons 3. Gods divine will is the chiefe and perfect rule and only square of uprightnesse and therefore God alone because hee is exceeding good cannot of his own nature will or work any unjust thing but the wils and actions of all creatures are so far just as they are made by God conformable to divine will Now although all confesse God to be righteous and just because God hath imprinted this notion and knowledge of him selfe among other in the reasonable creature because he is perfectly good and therefore is the rule of perfect righteousnesse because he witnesseth by examples of punishments and rewards that hee hateth and punisheth unjust things and liketh the just because he is the Judge of the world to whom it belongeth to compose or set and administer all things in a just order because lastly he oweth not any thing to any nature but by the right of a Creatour it is lawfull for him to dispose of all things at his will and therefore cannot be to any injurious as it is said When ye have done all say Luke 17.10 Rom. 11.35 Matth. 20.15 Wee are unprofitable servants Who hath given unto him first and he shall be recompenced Is it not lawfull for me to do as I will with mine own Men not able without the doctrine of the Church to conceive aright of Gods justice and. righteousnesse Yet notwithstanding it is far off that men should judge aright of the righteousnesse and justice of God without the doctrine of the Church because they have not the whole knowledge not so much as of the law wherein God made known his justice and can affirme nothing certain concerning the everlasting punishments of sins and are altogether ignorant of the punishment which the Son of God sustained for sins Moreover mens minds are troubled so that they doubt Whether all things be governed of God in a just and upright order Thee causes which make men to conceive amisse of Gods justice 1. When they see it go well with the bad and ill with the good And to this objection the doctrine of the Church only is able to make answer which sheweth that God deferreth the punishments of the wicked and the rewards of the good to another life inviteth the ungodly by his mildnesse and lenity to repentance proveth and confirmeth the godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens judgments to be guiltlesse It goeth therefore evill with the good but not finally Three causes of the afflictions of the godly Now as he deferreth the punishment of the wicked thereby to invite them to repentance so hee afflicteth the godly 1. Because they yet retain many sins 2. To prove and try them 3. To confirm their faith in them Object But justice requireth that never any good should be done to the wicked who rather were presently to be punished Answ Except there be a reasonable and just cause why to deferre their punishment Repl. But yet no harme should ever be done to the good Ans Not to those who are perfectly good But wee in this life are not perfectly good Repl. Wee are perfect in Christ Ans And therefore we are not punished
this righteousnesse so long as wee remaine in this mortall body is imperfect to be acceptable unto God for the righteousnesse of Christ which is imputed unto us Of this our communion with Christ these sayings make mention Wee being many are one body in Christ Rom. 12.5 1 Cor. 6.15 17. Ephes 4.15 Know yee not that your bodies are the members of Christ Hee that is joyned unto the Lord is one spirit In all things grow up into him which is the head that is The similitude of man a body to declare our union with Christ Christ Now the similitude of the head and members of the same body is most fit and appliable to declare that most straight and indissoluble conjunction of us with Christ For 1. As all the members of the body are knit to one and the same head and consequently to one another by sinews and fleshly ligaments And as in the head are engendred all vitall spirits who are the next or ready instruments of sense and motion as also all the outward and inward senses are feated in the head and thence onely from them the whole body and each member thereof doth draw life not from one another I say but from the head onely so long as they remain united to their head and among themselves so Christ is that one quickning head from whom his spirit is dispersed into all the members and not from one member into another and by whom all the elect who are the living members of the Church being united by the holy Ghost received through faith are quickned and are knit also among themselves by the meanes of mutuall charity Which charity and dilection must needs be there if we be joyned unto the head For the connexion of the members with the head is the originall and cause of the conjunction of the members among themselves For the quickning spirit of Christ doth not flow out of one member into another but out of one Christ as the head into all the members of the Church I will send unto you from the Father John 15.26 the Comforter the Spirit of truth 2. As in mans body are divers gifts and functions of the members and yet but one life and soule quickning and moving all the members so in the body of the Church are divers gifts and functions and yet but one spirit by the benefit whereof each member may doe his function 3. As the head is placed in the highest place and therefore is of more worthinesse and the founâ—aine of all life So Christ hath the highest room and degree in the Church as in whom the spirit is without measure and of whose fulnesse all receive but in the members that is in Christians are certain measures of gifts which are derived into them from the only head and fountaine Christ Wherefore the Pope of Rome lyeth when he avoucheth himself to be the head of the Church Christ is our Head in three respects Christ is our head in three respects 1. In respect of his perfection because he is both God and man and in gifts as touching his humane nature excelleth all creatures In him dwelleth all the fulnesse of the God head bodily c. Hee alone giveth the holy Ghost This is hee who baptizeth with the holy Ghost 2. In dignity or order glory Col. 1.9 10 Mat. 3.11 majesty power authority which in his humane nature glorified hee now openly sheweth forth and declareth For as God created all things by him Heb. 1.2 3.6 so he hath made him heire of all things and the ruler of his house 3. In respect of his office For hee is the redeemer and sanctifier of his Church hee is over every member of the Church he â—â—leth governeth quickneth nourisheth and confirmeth them so as they continue joyned in him with the rest of the members We are also in three respects the members of Christ 1. Because by faith and the holy Ghost wee are joyned unto him We are in three respects Christs members and also are knit together amongst our selves as the members to the head and one with another And this conjunction of the members of this body amongst themselves is no lesse requisite and behoovefull for the safety of the Church than the conjunction of the whole body with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more have life Ephes 3.17 That Christ may dwell in your hearts by faith 2. Because we are quickned and guided of him and from him as the fountaine we draw all good things so that except we continue in him wee have not eternall life in us as neither the members sundred from the body retain life any longer If a man abide not in me he is cast forth as a branch and withereth John 5.6 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church And as all the actions of the parts of the body are imployed and referred to the preservation thereof so all the members of Christ whatsoever they purpose or doe that ought they to imploy and referre to the profit and utility of the Church As we have many members in one body and all members have not one office so we being many are one body in Christ Rom. 11.4 1 Cor. 12.7 The manifestation of the Spirit is given to profit withall Whereas then now we understand what it is to be member of Christ and how we are his members it will the more cleerely appeare What anointing participation of annointing is What it is to be partaker of Christs anointing what it is to be partaker of Christs annointing Annointing signifieth a bestowing of gifts and participation of annointing importeth a communion of Christs gifts and office or annointing is a participation of all Christs benefits and consisteth in the participation of Christs Kingdome Priest-hood and Propheticall office To be partaker then of Christs annointing is 1. to be partaker of the holy Ghost and his gifts For the holy Ghost is not idle in us but worketh the same in us which he doth in Christ albeit Christ alone hath more gifts than wee all and those graces and gifts in Christ are far more excellent in degree 2. That Christ should communicate unto us his Propheticall Priestly and Royall function 2. What is the Propheticall function of Christians that is in what sense they are and are called Prophets CHrist maketh us partakers of his Propheticall honour or office not only in this that himselfe prophecieth unto us Christians are Prophets in knowledge and confession Acts. 2.17 Mat. 10.32 that is effectually instructeth us by his Word and Spirit but also because he willeth and bringeth to passe that we may also prophecie by professing and celebrating God According as it is said I will powre out of
over-turne over-turne it and it shall be no more untill he come Cor 49.10 whose right it is and I will give it him The Scepter shall not depart from Judah nor a Law-giver from between his feet untill Shilo come For then was the Scepter taken from Judah when Christ was a little after condemned of Pilate a Roman governour of whom before he was absolved This circumstance therefore is diligently to be considered in Christs passion that we may know him to be the Messias because al conditions are fulfilled in him which are required in the Messias Whereof this Prophecie Why Christ was to be solemnely condemned of the taking away of the Scepter from Judah was one Quest But why was it requisite that Christ should suffer under a Judge and be condemned by order of law 1. That we might know that Christ was condemned of God himselfe also and therefore that he satisfied God for us that we might not be condemned in Gods severe judgement even as he also suffered death for us that we might be delivered from the power of death For the head and governour of ordinary judgement is God himselfe 2. That Christ might obtaine a testimony of his innocency from that Judge by whom he was condemned Wherefore Christ was not to have been privily taken away by the Jewes neither to be drawne to death by tumult and disorderly but by lawfull order and judgement and by inquisition made concerning all the accusations of Christ God would have him 1. To be examined that his innocency might appeare 2. To be condemned that it might appeare that he being before pronounced innocent was now condemned not for his own fault but for ours and so his unjust condemnation might be in stead of our most just condemnation 3. To be put to death both that the Prophecies might be fulfilled and also that it might appeare that both Jewes and Gentiles did put Christ to death What it is to beleeve in Christ which suffered under Pontius Pilate Quest Now what is it to beleeve in Jesus Christ which suffered under Pontius Pilate Ans To beleeve that Christ suffered is so to beleeve as to have an historicall faith onely of Christs passion and not to repose any confidence in him To beleeve in Christ which suffered is to beleeve not onely that Christ suffered but also to repose and place our trust and confidence in Christs suffering and passion Thus to beleeve is 1. To beleeve that Christ from the very moment of his conception sustained calamities and miseries of all sorts but especially that at his last time of life he suffered all the most bitter torments both of body and soule and felt the horrible and dreadfull wrath of God to this end to satisfie for the sins of the whole world and to appease Gods wrath against sin 2. To beleeve that he suffered all these for my sake that is that by his passion he hath satisfied for my sins hath merited for me remission of sins the holy Ghost and life everlasting Quest 39. But is there any thing more in it that he was fastned to the Crosse than if he had suffered any other kind of death Ans There is more For by this I am assured that he took upon himselfe the curse which did lie on me a Gal. 3.13 For the death of the Crosse was accursed of God b Deut. 21.23 The Explication THe death of the Crosse is an exaggeration or aggravation of Christs punishment and a confirmation of our faith For if Christ be crucified Foure causes why God would that Christ should die the death of the Crosse then 1. He took the curse for this death was a type of the curse 2. He bare it for us seeing in himselfe he was just Now for these causes would God have his Son to suffer the punishment of so ignominious a death 1. That we might know the curse due for our sins to have layen upon him For the death of the Crosse was cursed of God Cursed is every one that hangeth on a tree 2. That it might be an exasperating of the punishment and so we much the more confirmed in a true faith when we consider Christ by this kind of punishment to have taken upon him our guilt and even our punishment also and curse to free us from it This Paul teacheth Christ hath redeemed us from the curse of the Law when he was made a curse for us for it is written Gal. 3.13 Cursed is every one that hangeth on a tree 3. To stir us up to greater thankfulnesse considering how detestable a thing sinne is to wit so great that it could not be expiated and satisfied for but with the most bitter and most opprobrious and shamefull death of the onely begotten Sonne of God 4. That the truth might answer according to the types and figures and so we might know the types to be fulfilled in Christ Ancient types of this death of Christ on the Crosse For the old sacrifices which shadowed the sacrifice of Christ were laid on the wood and before their burning were lifted up on high by the Priest thereby to signifie that Christ should be exalted and lifted up on the Altar of the Crosse there to offer himselfe an holy sacrifice unto his Father for us The same was shadowed in Isaac who being laid on the wood was to have been sacrificed of his Father Lastly the brasen serpent which Moses set up upon a pole in the wildernesse depainteth this kind of punishment John 3.14 and 12.32 Christ himselfe interpreteth of himselfe this type of the brasen serpent As Moses lift up the serpent in the wildernesse so must the Son of man be lift up And I if I were lift up from the earth will draw all men unto me The meaning of the Article I beleeve in Christ crucified What is it then To beleeve in Christ crucified Ans It is to beleeve that Christ was made obnoxious for my sake to Gods curse to redeeme me from the same ON THE 16. SABBATH Quest 40. Why was it necessary for Christ to humble himselfe unto death Ans Because the justice and truth of God a Gen. 2.17 could by no other means be satisfied for our sins but by the very death of the Son of God b Rom. 8.3 4. Heb. 2.14 15. Here we are to consider 1. How Christ is said to have been dead 2. Whether it was requisite and necessary that Christ should dye 3. For whom he died 1. How Christ is said to have been dead Marcions heresies IT is needfull to move this question because of the Heretiks who have depraved the sense of this Article Marcion denied that he dyed indeed as also he affirmed the whole ordinary dispensation and ministery of the humane nature in Christ and all those things which he did undergo for us to have been but imaginary and that he onely seemed to be as a man but was not a
delivered but shall sustain punishment eternall which is without end 4. Christ also himself hath fore-told that it was necessary that he should die Except I go away John 9.7 the Comforter will not come unto you John 13.8 If I wash thee not thou shalt have no part with me In this question therefore three memorable circumstances concurre 1. That it was necessary that Gods justice should be satisfied 2. That this satisfaction was to be made by death 3. That it was to be accomplished by the death of the Son of God alone Out of this which hath bin said we may draw these doctrines 1. That sin is most of all to be eschewed of us which could not be expiated but by the death of the Son of God 2. That we ought to be thankfull to the Son of God for this his so great a benefit of unspeakable grace and favour bestowed upon us 3. That all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ 3. For whom Christ died Or whether he died for all WE must answer this question by distinguishing the termes thereof that so we may reconcile such Scriptures as carry a shew of contrariety For in some places Christ is said to have died for all Testimonies of Scripture alledged on both sides and for the whole world as Who is a reconciliation for our sins and not for our sins only but for the sins of the whole world That by Gods grace he might taste of death for all men 1. That Christ died for all 1 John 2.2 Heb. 2.9 2 Cor. 5.1415 1 Tim. 2.6 We thus judge that if one be dead for all then were all dead And he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Who gave himself a ransom for all men Contrariwise in as many places Christ is said to have died prayed offered up himselfe 2 That Christ died not for all but for many John 17.9 Mat. 20.28 Mat. 15.24 Mat. 1.21 Mat. 26.28 Heb. 9.28 Esay 53.11 Ephes 5.25 c. only for many only for the elect for his peculiar people for his Church for his sheep c. Not for the world not for the unfaithfull I pray for them I pray not for the world but for them which thou hast given me for they are thine that is for the elect alone The Son of man came not to be served but to serve and to give his life for the ransome of many I am not sent but unto the lost sheep of the house of Israel He shall save his people from their sins This is my bloud of the New Testament that is shed for many for the remission of sins Christ was once offered to take away the sins of many By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Christ loved the Church and gave himself for it A two-fold reconciliation of such Scriptures as plead for All 1. B restraining All to all that beleeve What shall we say then Is Scripture disagreeable with Scripture No verily Howbeit it seemeth so unlesse these generall and particular Aphorismes be reconciled by some pithy and plausible distinction The distinction and reconcilement of these places is two-fold either of which is true and sound 1. Some interpret these generall allegations of the whole number of the faithfull or of all the beleeving because the promises of the Gospel do properly appertain to all the faithfull and because the whole course of Scripture restraineth those promises to the beleeving Whosoever beleeveth in him John 3.16 Rom. 3.22 Acts 10.43 shall not perish The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve Through his name all that beleeve in him shall receive remission of sins S. Ambrose expoundeth the generall texts of Scripture on this wise Lib. 1. cap. 3. de vocat Gent. The people of God saith he have their fulnesse and although a great number of men neglect or cast from them the grace of their Saviour yet there is a certain speciall university of the elect and fore-knowne of God severed and discerned from the generality of all to this intent that a whole world might seem to be saved out of a whole world and all men might seem to be redeemed from out of all men Thus is there no repugnancy no contrariety between these Scriptures For all true beleevers are those many that peculiar people that Church those sheep those chosen which were given unto Christ and for whom Christ gave himself By the distinguishing between the sufficiency efficacy of Christs death Others reconcile these Scriptures by a distinction of the sufficiency and efficacy of Christs death For certain wrangling Sophists there are who admit not this restriction of these generall promises to the faithfull alone that is they deny that the letter of Scripture enforceth any such restriction and for proof of their conceit they quote and alledge certain places which seem to impart redemption and salvation not only to the faithfull but to Hypocrites also and Apostates as that of Peter Denying the Lord which hath bought them And Hath forgotten that hee was purged from his old sinnes 2 Pet. 2.12 2 Pet. 1.9 all which Scriptures it is manifest are to be understood and interpreted either of the vaine glorying of Hypocrites of their redemption and sanctification or of the extent and sufficiency of Christs satisfaction Wherefore that wee be not forced to maintaine frivolous contention with such crabbed perverse disputers touching the restriction of these generall promises before specified and for more sound and ample answer unto those places concerning the redemption of Hypocrites some chuse rather and not unfitly as I suppose to interpret those Scriptures in shew contrary one to the other partly of the sufficiency and partly of the application and efficacy of Christs death They answer therefore that Christ died for all And againe died not for all in a diverse respect How Christ is said to have died for all men and again not to have died for all men 1. Christ died for all men absolutely and without exception as touching the sufficiency of the price which hee pay'd 2. Christ died not for all men but for the elect alone and the faithfull as touching the application participation and efficacy of his merit and Passion The reason of the former is because Christs ransome is of such weight and worth that it may serve and be sufficient to purge and cleanse all the sins of all men if at least all men would apprehend by faith this salve of sin For it can no way be said that it is insufficient lest this blasphemous inconvenience which God forbid should follow That some cause of the destruction of the wicked resteth in the defect of the merit of the Mediatour The
that he should magnifie him for ever which cannot be if there were no resurrection nor judgement All other proofs and arguments may be referred unto these 2. What is the last judgement IN every wordly judgement are the Accused the Accuser the Judge the Cause Examination and Hearing of the cause the Law according to which judgement is given the Sentence of absolution or condemnation and the Execution thereof according to the Law Worldly judgement then in generall is an inquisition or examination of a cause by an ordinary and lawfull Judge according to just lawes and a pronouncing of sentence and the execution thereof according to the just lawes Now it is easie to define this last judgment of God which he will execute by Christ This Judge hath no need of inquisition or examination of the cause or of witnesses and accusers seeing he himselfe will make the works of all manifest because he is himselfe the searcher of hearts Therefore there shall be only the Judge and the offenders on whom sentence shall be given and the law according to which sentence shall be given and executed The definition of it is this 1. The last judgement is a judgement which God shall exercise in the end of the world by Christ The definition of the last judgment who shall then visibly descend from heaven in a cloud in the glory and majesty of his Father and Angels by whom also then shall be raised from the dead all men which have died since the beginning of the world unto the end thereof but the rest who are then living shall be suddenly changed and all presented before the tribunall seat of Christ who shall give sentence on all and shall cast the wicked with the divels into everlasting torments but shall receive up the godly unto himselfe that they may with him and blessed Angels enjoy eternall happinesse and glory in heaven Acts 1.11 A more brief definition Hee shall so come as yee have seen him goe into heaven It may be defined more briefly on this wise The last judgement shall be a manifestation of the hearts and inward thoughts of all men and a declaration of all their actions and a separation of the just and unjust who ever have lived or shall live from the beginning of the world unto the end proceeding from God by Christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the law and Gospel the issue whereof shall be the perfect delivery of the Church and the finall abjection of wicked men and divels into everlasting punishment The confirmation of each part The parts of this definition we will now in few words confirme 1. The judgement shall be a manifestation of the just and unjust For the books shall be opened that the secrets of hearts may be laid open Rev. 20.12 2. There shall be a separation of the just and unjust For Christ shall place the sheep on his right hand but the goates on his left hand 3. This manifestation and separation shall be wrought of God by Christ Mat. 25.28 If of God then shall it be a most divine and just judgement If God be unrighteous how shall he judge the world It shall be made and wrought by Christ because Rom. 3.6 The Father hath committed all judgement to the Son John 5.22 Acts 17.13 God hath appointed to judge the world by a man 4. It shall be a pronouncing of sentence because the judge shall say to them on his right hand Come yee blessed of my Father To those on the left Goe yee cursed into everlasting fire Mat. 25.34.41 which is prepared for the Divell and his Angels 5. It shall be an everlasting execution And these shall goe into everlasting fire and the righteous into life eternall 6. After this manner the wicked and the godly shall be judged according to the Law and Gospel that is they shall be pronounced and declared just or unjust before the tribunall seat of Christ For the absolution of the just shall be principally according to the Gospel but shall be confirmed by the law The condemnation of the unjust shall be principally by the law but shall be confirmed of the Gospel Sentence shall be given on the wicked according to their owne merit Sentence shall be given on the godly according to Christs merit applied unto them by faith a testimony and witnesse of which faith shall be their workes Therefore also shall the godly confesse that the retribution of rewards cometh not by their merit but by his grace they shall say When saw we thee hungring or thirsting By nature we are all subject unto the wrath of God but we shall be pronounced blessed of God Mat. 25.37 not in Adam but in the blessed seed even in Christ Therefore the sentence shall be given according to the Gospel Object Vnto every man shall be given according to his workes Therefore judgement shall be given to all Rom. 2.6 not according to the Gospel but according to the doctrine of the Law Ans In this sense shall be given also unto the elect according to their works not that their works are merits but in that they are the effects of faith Wherefore then unto the elect shall be given according to their workes that is they shall be judged according to the effects of faith and to be judged according to faith is to be judged according to the Gospel Two causes why Christ will in the last â—ay raâ—her judge us according to the effects of faith than according to faith Now Christ shall rather judge according to workes the effects of faith than according to faith 1. Because he will have it known to others why he so judgeth lest the ungodly and condemned persons might object that he giveth us eternall life unjustly He will prove by our works the fruits of our faith that our faith was sincere and true and that therefore we are such as to whom life is due according to the promise Wherefore he will shew them our works and will bring them forth as restimonies to refute them that we have in this life applied unto us Christs merit 2. That we may have comfort in this life that we shall hereafter according to our works stand at his right hand 3. Who shall be Judge CHrist shall be the Judge John 5.22 27. the same person which is the Mediatour For the Father hath committed all judgement unto the Sonne and hath given him power also to execute judgement Acts 10.42 and 17.31 The Father and the holy Ghost shall judge by consent and authority in that he is the Sonne of Man Hee hath committed all judgement unto the Sonne Hee is ordained of God a Judge of quick and dead Hee will judge the world in righteousnesse by that man whom hee hath appointed Neither yet are the Father and the holy Ghost removed from this judgement But Christ immediatly shall
Christ by faith according to that saying of Christ Except ye abide in me John 15.4 ye shall have no life in you In election and the first cause thereof it is apparently untrue by that testimony of Paul which the objection citeth For he chose us before the foundations of the world were laid not because we would be but that we should be holy and blamelesse Ephes 1.3 not because we were already in Christ but that he might engraffe us into Christ and adopt us to be his sonnes Wherefore our foreseene faith and holinesse is not the cause but the effect of our election in Christ He chose us not then being sons but hereafter to be adopted sons Augustine saith He chose not us because we were then holy neither yet because we would hereafter prove holy but be rather chose us to this end that in the time of grace we might be holy through good works But the Pelagian here contradicting the truth saith God foreknew who would be holy and unspotted by reason of their free-will and therefore he in his foreknowledge chose them such as he knew they would be But the Apostle here stoppeth the mouth of the Pelagian whilest he saith that we should be holy Object 3. Christs merit applyed unto us by faith is the cause of our election Therefore not the good pleasure of God Answ Christs merit is not the cause of election but is reckoned among the effects thereof and amongst the causes of our salvation Hee chose us in Christ that is as in the head Wherefore he first chose the head and ordained him unto the Office of the Mediatourship as Peter testifieth Afterwards he also chose us as members in that head 2 Pet. 1.10 John 3.16 So God loved the world that he gave his only begotten Son c. Wherefore Gods love that is his free election is the cause of his sending of the Son and not the sending of his Son the cause of his love Object 4. Evill works are the cause of reprobation Therefore good works are the cause of election Answ Evill works are not the cause of reprobation but of that which followeth reprobation that is of damnation For if sin had been the cause of reprobation wee had been all reprobates because we are all the sons of wrath Rom. 9.11 12. For ere the children were born and when they had done neither good nor evill that the purpose of God might remain according to election not by works but by him that calleth it was said unto her The elder shall serve the younger Good works goe not before in him that is to be justified much lesse are they the cause of election but they follow in a man being instified and draw their originall and their perpetuall efficacy and vertue from Gods meer grace 4. What are the effects of Predestination THe effect of election is the whole work of our salvation The effects of election Ephes 1.4 5 6 7.8 11. John 6.39 and all the degrees of our redemption 1. The creation and gathering of the Church 2. The sending and giving of Christ the Mediatour and his sacrifice 3. Effectuall calling of men to his knowledge which is the conversion of the elect by the holy Ghost and the World 4. Faith justification regeneration 5. Good works 6. Finall perseverance 7. Raising unto glory 8. Glorification and eternall life The effects of reprobat on Rom. 9.17 Mat. 11.21 Isa 6.9 The effects of reprobation are 1. The creation of the reprobate 2. Privation of Gods grace 3. Blinding and hardening 4. Perseverance in sin 5. Raising to judgement 6. Casting into eternall torments Obj. 1. Divers or contrary causes have contrary effects The effects of election are good works Therefore evill works are the effects of reprobation Answ The Major is not alwaies true in voluntry causes which can work diversly and yet produce no contrary effects as in this place there is a dissimilitude Because God purposed only to permit evill works but to work good in us But the proper cause of evill works is the divell and evill men Obj. 2. But God hardeneth and blindeth men Blindnesse is an effect of reprobation and a sin Therefore sin is an effect of reprobation Ans Blindnesse is a sin in respect of men who admit it and as it is received of them and purchased by their own demerit but as it is inflicted of God it is a just punishment and that God doth deliver some from that blindnesse is of his mercy Obj. 3. Hardnesse or induration is an effect of reprobation and is a sin God is authour of reprobation Therefore of hardnesse also and of sin Ans Hardnesse is an effect of reprobation but so that it is done according to reprobation but cometh not from it Hardnesse and blindnesse or excecation are according to reprobation or according to predestination as they are sins but they are effects of reprobation or predestination as they are most just punishments 5. Whether Predestination be unchangeable Predestination unchangeable PRedestination is firm sure and unchangeable which may appear even by this generall reason because God is unchangeable and doth not depend on the interchangeable course of things but the same rather dependeth on his decree What therefore hee hath from everlasting decreed of saving the elect and condemning the reprobate that hath he unchangeably decreed And therefore both election and reprobation is firm and unchangeable For whom he would and hath decreed from everlasting should be saved them also hee now will and so hereafter perpetually The same also we are to think concerning reprobation neither are there wanting testimonies of Scripture John 6.36 whereby the same is confirmed This is the Fathers will Isa 46.10 that of all which he hath given me I should lose nothing My counsell shall stand and I will doe whasoever I will Mal. 3.6 Joh. 10.28 29. 2 Tim. 2.19 I am the Lord I change not None shall pluck my sheep out of my hand Ye beleeve not for ye are not of my sheep The foundation of God remaineth sure and hath this seal The Lord knoweth who are his The foundation which Paul so calleth is the decree of saving the elect 1. Because it is the beginning and well-spring of our salvation and the end thereof and of all the means tending to salvation 2. It is called the foundation for the surenesse and firmnesse thereof because the same is never shaken These things are needfull for us to know that wee may have firme comfort and consolation that we may beleeve eternall life and so all other articles of Christian faith The reason is often repeated and therefore often to be meditated of because hee that denieth himselfe to be certain of the grace to come is uncertain also of the present grace of God For God is unchangeable 6. How far forth Predestination or Election and Reprobation is known unto us and whether wee may and ought to be certain thereof IT
Jesus Christ and him crucified Yee are compleat in him By the obedience of one shall many be made righteous With his stripes wee are healed The Lord hath laid upon him the iniquities of us all This cup is the New Testament in my bloud which is shed for you All are justified freely by his grace through the redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his bloud Blessed are they whose iniquities are forgiven and whose sins are covered Being justified by his bloud we shall be saved from wrath We were reconciled to God by the death of his Son 2 Cor. 8.9 Gal. 3.13 Ephes 1.7 1 John 1.7 Hee being rich for our sakes became poore that wee through his poverty might be made rich Christ hath redeemed us from the curse of the Law when he was made a curse for us By whom wee have redemption through his bloud even the forgivenesse of sins The bloud of Jesus Christ the Sonne of God cleanseth us from all sinne Now that Christ might performe obedience and satisfie for us it behooveth him to be our Mediatour being by himselfe just and holy For such an high Priest it became us to have holy harmlesse undefiled separate from sinners and made higher than the heavens Heb. 7.26 All these things are true perfectly and wholly in Christ for he hath perfectly fulfilled the law for us 1. By the holinesse of his humane nature 2. By his obedience for hee became obedient to the death even to the death of the Crosse Phil. 2.8 And the former fulfilling of the law namely the holinesse of Christs humane nature was requisite for the other even for his obedience This obedience and satisfaction of Christ is our satisfaction and our proper justice for which we please God for which wee are received into favour with God the Father and which is imputed unto us That former fulfilling of the law is indeed imputed also unto us namely the humiliation and justice or righteousnesse of Christs humane nature that wee may be reputed holy before God but this holinesse of Christ is imputed unto us for his obedience or satisfaction sake because he satisfied for us Gods justice in sustaining eternall punishment and paines which we should have sustained everlastingly Hence is it that the effusion of Christs bloud as being the complement and consummation of Christs satisfaction is only said to be our justice and righteousnesse 1 John 1.7 The bloud of Jesus Christ cleanseth us from all sin that is not onely from that which is of commission but also from that which is of omission Wee are to distinguish between these questions 1. How a reasonable creature may be just before God 2. How man being a sinner may be just before God 3. Whether a reasonable creature may merit or deserve ought at Gods hand To the first question wee answer That a reasonable creature may be just before God by the conformity of the law inherent in him as blessed Men and Angels are just To the second That man being a sinner is just by the imputation onely of Christs merit and of this question is our speech when wee speak of Justification But a man which is a sinner cannot in himself be just before God 1. Because before his justification his workes are corrupt 2. Also after his justification the works of a man which is a sinner are imperfect 3. When they are perfect as in the life to come they shall be yet can we not satisfie for the sin past for wee owe those works when we doe them To the third That no reasonable creature can deserve ought at Gods hand When yee have done all say We are unprofitable servants Luke 17.10 For neither is Christs obedience verily any merit in this respect as if any good came to God by it but in respect of the dignity of the person because it was Christ that suffered it is called merit 5. How Christs satisfaction is made our justice and righteousnesse WHereas it may seem absurd that we should be justified by that which is another mans we are further to expresse more plainly how Christs satisfaction and obedience becometh ours For except it be made ours or applyed unto us we cannot be made just for it as a wall is not white except whitenesse be fastned on it Chrâ—sts satisfaction made ours two waies The satisfaction therefore or justice of Christ is made ours or applyed unto us two waies that is by a double application By himselfe imputing or applying it unto us God himselfe applyeth it unto us that is he imputeth unto us Christs righteousnesse and for it accepteth us for righteous no otherwise than if it were ours By applying it unto our selves We apply it unto our selves when wee apprehend by faith Christs righteousnesse that is when we are stedfastly perswaded that God doth impute apply and give it unto us and for it reputeth us for just absolving us from all guilt There is then a double application one in respect of God another in respect of us The application in respect of God is the imputation of Christs righteousnesse when God accepteth Christs righteousnesse which hee performed that it might be effectuall and forcible on our behalfe and in regard thereof accounteth us for righteous no lesse than if we had never sinned or at least had payed a sufficient punishment for our sinnes The application in respect of us is the very act of beleeving whereby we resolve our selves that it is imputed and given unto us c. Both applications must necessarily concurre For God applieth Christs righteousnesse unto us on this condition that we our selves also should apply it unto our selves through faith For though a man offer another a courtesie or benefit yet if hee to whom it is offered receive it not is not applyed unto him it is none of his Wherefore without this our application Gods application is not at all and yet our application is also from God For God first imputeth unto us Christs satisfaction then he ingendreth faith in us whereby we may apply the same imputed unto us So then Gods application goeth before and is the cause of our application which is of faith albeit his is not without ours John 15.16 When we may be assured of Christs satisfaction imputed unto us as Christ saith Yee have not chosen me but I have chosen you Now we may then be assured that Christs righteousnesse or satisfaction is imputed unto us of God when we earnestly desire Gods grace and feel the holy Ghost to work in us a true confidence in the Mediatour That which is now spoken of both applications both Gods and ours doth manifestly shew 1. That it is no absurdity to say Wee are justified by anothers justice For the justice Foure conclusions issuing out of the former doctrine for which by faith applied unto us we are reputed just is not simply anothers but is
satisfaction of Christ are correlatives that is have a mutuall respect each to other the one being that which receiveth and the other that which is received This kind of speech is well and probably used because hereby faith is understood of the formall cause of justification that so the sense may be Christs merit justifieth us and not faith it selfe that which is apprehended doth justifie us and not the instrument which doth apprehend Neverthelesse this proposition We are justified by faith may be understood also without relation to wit we are justified by faith as a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like Rom. 4.3 are necessarily to be understood with a relation to Christs merit and justice Faith was imputed unto him for righteousnesse as faith is the apprehending instrument of righteousnesse apprehended faith being as it were the hand wherewith the justice of Christ is received Quest 61. Why affirmest thou that thou art made righteous by faith only Answ Not for that I please God through the worthinesse of meere faith but because onely the satisfaction righteousnesse and holinesse of Christ is my righteousnesse before God a 1 Cor. 1.30 2.2 and I cannot take hold of it or apply it unto my selfe and other way than by faith b 1 Joh. 5.20 The Explication Three causes why faith alone justifieth WE say we are justified by faith alone 1. Because we are justified by the object of faith onely to wit by the merit of Christ alone besides which there is no justice of ours nor any part thereof For we are justified freely for Christs sake without works There is nothing which can be our justice and righteousnesse before God either in whole or in part besides Christs merit only by receiving and beleeving anothers justice we are justified not by working nor by meriting but by an apprehension and acceptation only we are just and righteous All works are excluded yea faith it selfe as it is a vertue or work 2. Because the proper act and operation of faith is for a man to apprehend and apply unto himself Christs righteousnesse yea faith is nothing else than the acceptation it self or apprehension of anothers justice or of the merit of Christ 3. Because faith only is the instrument which apprehendeth Christs satisfaction Hence it is evident for what causes we are to retain the exclusive particle Onely Foure causes why we are to maintaine against Papists that faith only justifieth Rom. 3 24 28. Marke 5 36. and to maintaine it against the Papists namely 1. For declaration of that which Paul speaketh Wee are justified freely by grace without works likewise of that which Christ saith Onely beleeve 2. That whatsoever works and merits of ours or of others may be excluded from being causes of justification and faith may be understood only with relation and respect to Christs merit which is our justice 3. That not only our merits but even faith it self may be wholly excluded from that which is received by faith and the sense may be we are justified by faith alone that is not by meriting but only by receiving as when wee say This poor man is enriched only by receiving the almes of charitable disposed people where all works and merits yea the very receiving of almes if it be considered as a merit are excluded Therefore Paul saith alwaies that we are justified a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith as by an instrument but no where faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as the Papists say who will admit both these manners of speaking as if faith were not indeed the application whereby we apply unto our selves Christs justice but were also besides a certain work or merit whereby we deserve to be just which is quite repugnant to the nature of faith For if for faith we were just and righteous then faith were now no longer an acceptation of anothers righteousnesse but were a merit and cause of our own justice neither should it receive anothers satisfaction which now it should have no need of 4. That we may know what necessity there is of faith unto justification and may understand that we are not justified by the merit of faith and yet are not justified without faith apprehending the justice of Christ because it is the proper act of faith to lay hold on his righteousnesse 5. The Orthodoxall or right beleeving Fathers oft-times urge the exclusive particle Origen in Rom. libro tertio capite tertio Ambr. in Rom. 3. In cap. 10. by faith only Origen The Apostle saith that the justification of faith only is sufficient so that if a man beleeve onely hee may be justified yea though hee performe no work Ambrose They are justified freely who working nothing and rendring no recompence are justified by faith onely through the gift of God Again Ambrose How then may the Jewes thinke themselves to be justified by the works of the law with the justification of Abraham where they see that Abraham was not justified by the works of the law but by faith onely The law therefore needeth not when a sinner is justified before God by faith only In cap. 10. In 1. ad Cor. 1.4 And in the same place the exclusive particle Only is often reiterated The same Ambrose saith Because this is decreed by God that hee which beleeveth in Christ should be saved without any work receiving freely by faith only remission of sins Wee are therefore justified by faith onely that is by Christs merit onely received by faith This we must constantly maintain and defend 1. For Gods glory that Christs sacrifice be not extenuated 2. For our owne comfort that we may be assured that our righteousnesse dependeth not on our works for so should wee lose it many thousand times but only on the sacrifice and merit of Christ ON THE 24. SABBATH Quest 62. Why cannot our good workes be righteousnesse or some part of righteousnesse before God Ans Because that righteousnesse which must stand fast before the judgement of God must be in all points perfect and agreeable to the law of God a Gal. 3.10 Deut. 27.36 Now our workes even the best of them are imperfect in this life and defiled with sin b Esay 64.6 The Explication IN the former Questions the true doctrine of Justification hath been made manifest and confirmed It followeth that we proceed to the confutation of the Popish doctrine affirming that we are justified by workes or partly by faith and partly by works The argument is thus framed The justice which may stand in Gods judgement must be perfectly absolute and agreeable on all parts with Gods Law But our very best workes in this life are imperfect and stained with sin Therefore our very best workes cannot be our justice in the judgment of God neither in part nor wholly The Major
of this Syllogisme is evidently proved out of the law Hee that doth these things shall live in them Cursed is every one which abideth not in all things which are written in the book of the law to doe them The Minor is out of doubt Levit. 18.5 Deut. 27.26 Why our workes are imperfect seeing wee doe many evill things which we ought to leave undone and we leave many good works undone which we should doe yea we mingle much evill with that good we doe that is we doe it amisse The complaints and daily prayers of Saints are witnesse hereof Forgive us our sins Enter not into judgment with thy servant Wherefore imperfect works can make no perfect righteousnesse Psal 143.2 This is the first cause why we cannot be justified by our works namely Ten causes why wee cannot be justified by workes or partly by faith and partly by workes 1. Because our justice should by this meanes be imperfect seeing our works are imperfect Many other causes there are For 2. Though our workes were perfect yet are they due debt so that by them we cannot acquit our sins that are past When ye have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe 3. They are none of ours but Gods who worketh them in us 4. They are temporary and have no proportion with eternall rewards Luke 17.10 whereas between a merit and reward there must be some proportion 5. They are the effects of justification therefore not the cause 6. If by them we were justified we should have whereof to boast but the Scripture saith Not of workes lest any man should boast himselfe 7. The conscience should be destitute of solid or sure comfort 8. Christ should have died without a cause 9. There should not be the same way to salvation in both Testaments if Abraham were justified by faith onely and wee by works Ephes 2.9 Rom. 4.16 whether by works alone or works joyned with faith it skilleth not 10. Christ should be no perfect Saviour because some part of our righteousnesse and salvation should be without him Gal. 2.21 Quest 63. How is it that our good works merit nothing seeing God promiseth that he will give a reward for them both in this life and in the life to come Answ That reward is not given of merit but of grace a Luke 17.10 The Explication IN this Question is contained a prevention of an argument of the Papists brought for justification before God for our workes and merits Obj. 1. Reward presupposeth merit so that where reward is there is also merit for Reward and Merit are correlatives whereof if one be put the other is put also But everlasting life is proposed as a reward for good workes Therefore also the merit of good workes is everlasting life Answ The Major is sometimes true as concerning creatures as when men may merit or deserve of men But neither alwaies among men doth it follow that there is merit where there is reward for men also oftentimes give rewards not of merit or desert Now it is unproperly said of God that he proposeth eternall life unto our works as a reward for we can merit nothing at Gods hand by our works Or if they thus presse and urge their reason Object That is a merit whereunto a reward appertaineth But a reward appertaineth to good workes Therefore by order of justice good workes are merits Answ That is a merit whereunto a reward appertaineth by force of covenant or bond But the reward of good works is of grace In reward two things are to be considered 1. Obligation or binding 2. Compensation or recompensing Here is no obligation but compensation followeth works through grace There is therefore a reward of workes because compensation followeth them and God for this cause especially promiseth to reward our workes 1. To testifie unto us that good workes please him Three causes why God promiseth to reward our workes 2. To teach us that eternall life is proposed onely to them that strive and labour painefully 3. Because hee will as surely give us a reward as if wee had deserved it Hither may be referred all such like arguments of the Papists whereby they labour to establish the merit of workes Object 2. Wee are justified by faith Faith is a worke Therefore wee are justified by workes Ans 1. The consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth Therefore wee are justified by that worke which wee grant to wit as by an instrument or meane not as any impellent cause as themselves understand it for wee are justified by faith as by a meane of attaining our justification and wee are not justified for faith that is for the merit of faith 2. The kind of affirmation is diverse For in the Major faith is understood with relation to Christs merit in the Minor it is taken absolutely and properly Object 3. Our justice is that whereby wee are formally or essentially just Therefore wee are by faith formally and essentially just Answ The consequence of this reason is to be denied because the kinde of affirmation is diverse For the Major is meant properly but the Minor correlatively and figuratively * Per Metalepsin else it were false For properly not faith but the correlative object of faith namely Christs merit which faith beholdeth and applieth to it selfe is our justice 2. Either there are foure termes in this Syllogisme because the Major treateth of Legall justice the Minor of Evangelicall or else the Major is false For Evangelicall justice is not formally in us as whiteness is in a wall but is without us even in Christ and is made ours by imputation and application through faith Object 4. That which is imputed unto us for righteousnesse for it we are righteous Faith is imputed to us for righteousnesse as Paul saith Therefore For faith we are righteous and not only By faith Ans Againe the kind of affirmation is of proper in the Major proposition made figurative in the Minor The Major is true of that which is properly and by it selfe imputed for righteousnesse The Minor is true of that which is correlatively imputed for righteousnesse because by faith is correlatively understood the object of faith unto which faith hath relation for Christs merit which is apprehended by faith is properly our justice and the formall cause of our justice The efficient of our justice is God applying that merit of Christ unto us The instrument all cause of our justice is faith And therefore this proposition we are justified by faith being Legally understood with the Papists is not true but blasphemous but being taken correlatively that is Evangelically with relation to Christs merit it is true For the correlative of faith is the merit of Christ which faith also as a joynt Relative or correlative
respecteth and as an instrument apprehendeth Object 5. Evill workes condemne Therefore good workes justifie Ans 1. These contraries are not matches For our evill workes are perfectly evill our good workes are imperfectly good 2. Although our good workes were perfectly good yet should they not deserve eternall life because they are debts Unto evill workes a reward is due by order of justice unto good works not so because wee are obliged and bound to do them For the creature is obliged to his Creator neither may hee of the contrary binde God unto him by any workes or meanes to benefit him And evill workes in their very intent despight God but good works yield him no profit or delight Object 6. Hee that doth righteousnesse is righteous Therefore not hee that beleeveth Answ 1. Hee is righteous before men that is by doing righteousnesse 1 John 3.7 hee declareth himselfe righteous to others but before God wee are righteous not by doing righteousnesse but by beleeving as it is written Rom. 3.20 By the workes of the Law shall no flesh be justified in his sight 2. John sheweth there not how wee are righteous but what the righteous are as if he should say that he that is regenerated is also justified because by doing righteousnesse he testifieth to the world that he is justified So then in this reason the fallacy is a taking that which is no cause of justification instead of the true cause thereof Object 7. Christ saith Many sins are forgiven her because shee loved much Luke 7.47 Therefore good workes are the cause of justification Ans 1. Christ here reasoneth from the latter to the former from the effect which cometh after to the cause which goeth before In that the woman loved Christ much Christ thence gathereth that many sins were forgiven her and because there was a great feeling in that woman of the benefit it must needs therefore be that the benefit is great and many sins are forgiven her That this is the meaning of Christs words appeareth by the parable which he there useth 2. Not every thing that is the cause of Consequence in reason is also the cause of the Consequent or thing it selfe which followeth in that consequence of reason Wherefore it is a fallacy of the Consequent if it be concluded Therefore for her love many sins are forgiven her For the particle because which Christ useth doth noâ— alwaies signifie the cause of the thing following It followeth not The Sun is risen because it is day Therefore the day is the cause of the rising of the Sun The contrary rather is true Quest 64. But doth not this doctrine make men carelesse and profane Ans No For neither can it be but they which are incorporated into Christ through faith should bring forth the fruits of thankfulnesse a Mat. 7.18 John 15.5 The Explication THis Question of the Catechisme is a prevention of the Papists slander against the doctrine of Justification by faith Ob. 1. Doctrine which maketh men secure and profane is not true and therefore not to be delivered But this doctrine of free justification by faith maketh men secure and profane Therefore it is not true nor to be taught or delivered in the Church Ans Here is a fallacy of accident If the doctrine of free justification by faith make men secure this happeneth by accident The naturall effect of this doctrine is an earnest desire of shewing our thankfulnesse towards God But this accident objected by the adversaries of this truth falleth out not because men doe apply but because men doe not apply to themselves the doctrine of grace Repl. 1. Even those things which fall out to be evill by an accident are to be eschewed But this doctrine maketh men by an accident evill Therefore it is to be eschewed Ans Those things which fall out to be evils by an accident are to be eschewed if there remaine no greater and weightier cause for which they are not to be omitted which become evill to men through their owne default But wee have necessarie and weighty cause why this doctrine ought to be delivered and by no meanes to be omitted namely the commandement and glory of God and the salvation of the Elect. Repl. 2. That which cannot hart wee need not to eschew But according to the doctrine of justification by faith sinnes to come cannot hurt us because Christ hath satisfied for all both which are past and which are to come Therefore wee need not to beware of sinnes to come Now this is apparently absurd Therefore the doctrine whence this Consequent ariseth is likewise absurd Ans 1. We answer to the Major of this reason that we need not beware and take heed of that which cannot hurt namely whether it be taken heed of or no. But sins to come hurt not that is hurt not them which are heedfull and penitent yet they hurt them who are carelesse and unrepentant 2. Therefore we also deny the Minor for God is alwaies offended with sins and his displeasure is the greatest hurt that can befall man Further sins bereave us of conformity with God and purchase bodily pains unto the faithfull howsoever eternall paines be remitted unto them Hither belong other arguments of the Papists wherewith they oppugne this doctrine of Justification by faith such as are these following Object 2. That which is not in the Scripture is not to be taught or retained That wee are justified by faith only is not in the Scripture Therefore it is not to be retained Ans To the Major we say that which is not in the Scripture neither in words nor in sense is not to be retained But that we are justified by faith only is contained in Scripture as touching the sense thereof for we are said to be justified freely by grace without the works of the law Rom. 3 2â— 28. Gal. 2.15 Ephes 2.8 9. Titus 3.5 1 John 1.7 without the law not of works not of our selves not of any righteousnesse which wee have done by faith without merit Also the bloud of Christ is said to cleanse us from all sin And these are all one To be justified by faith alone and To be justified by the bloud and merit of Christ apprehended by faith only by receiving and beleeving deserving nothing by faith or other works Now the reasons why we are to retain against the Papists the exclusive particle only have been heretofore declared and inlarged Object 3. That which is not alone doth not justifie alone Faith is not alone Therefore faith doth not justifie alone Ans If the conclusion be so understood as it followeth out of the premisses on this wise Faith therefore doth not justifie alone that is being alone the argument is of force For justifying faith is never alone without works as her effects Faith justifieth alone but is not alone when it justifieth having works accompanying it as effects of it but not as joynt causes with it of justification But if
it be thus understood Therefore faith alone doth not justifie meaning that it hath not alone the act of justifying which is the apprehending of Christs justice then either the conclusion containeth more than the premisses enforce or the Major is evidently false For I alone may speak in a hot-house and yet not be alone there A thing may be not alone but joyned with others and yet may alone have this or that act For example The will is not alone but joyned with the understanding yet it willeth alone A mans soule is not alone but joyned with the body yet it understandeth alone It is commonly and that rightly called a fallacy of Composition the reason being deceitfully composed For the word alone is composed and joyned in the conclusion with the Predicate which is the word justifie but in the premisses it is joyned with the Verb is Object 4. That which is required in those who are to be justified without the same faith doth not justifie Good works are required in those who are to be justified Therefore without good works faith doth not justifie and so faith alone doth not justifie Ans Here also is the same fallacy With what difference faith and works are reqâ—ired in them that are to be justified For the particle without is ambiguously and doubtfully taken For in the Major it is taken thus Faith without it that is being without it doth not justifie For though it be not or exist not alone but is alwaies united and coupled with charity whereby it worketh yet it justifieth alone that is it alone hath the act of imbracing and applying to it selfe Christs merit The Minor also of this objection is more at large to be explained that it may the better be rightly conceived In them who are to be justified faith and workes are required but not after the same manner Faith with her proper work without which it cannot be considered is required as a necessary instrument whereby we apply Christs merit unto us But good works are not required that by them we may apprehend Christs merit and much less that for them we should be justified but that by them we may shew our faith which without good works is dead and is not known but by them that is good works are required as effects of faith and as it were a testimony of our thankfulnesse towards God Whatsoever is necessarily co-herent with the cause that is not therefore necessarily required to the producing of the proper effect of that cause So good workes although they are necessarily co herent and joyned with faith yet are they not necessary for the apprehension of Christs merit that we should over and besides faith by them also apply the same unto us Object 5. Where moe things are required there the exclusive particle onely may not be used In them that are to be justified besides faith good workes are required Therefore we cannot say that faith onely justifieth Answ This argument is all one with the former and therefore the answer unto it is the same In them that are to be justified more things are required but in a diverse manner faith as a meane or instrument apprehending anothers justice good works as a testimony of our faith and thankfulnesse Object 6. He that is justified by two things is not justified by one only But we besides that we are justified by faith are justified by the merit and obedience of Christ Therefore not by faith only Ans Againe we must yield the same answer He that is justified by two things is not justified by one only that is after one and the same manner But we are justified by two things after a divers manner For we are justified by faith as by an instrument apprehending justice but by the merit of Christ as by the formall cause of our justice Object 7. Knowledge doth not justifie Faith is a knowledge therefore faith doth not justifie Ans Knowledge alone doth not justifie But justifying faith is not a knowledge only but also a confidence and sure perswasion whereby as a mean we apply Christs merit unto us And furthermore knowledge and this sure perswasion are much different Knowledge is in the Understanding but this is in the Will Knowledge and confidence differ Therefore a sure perswasion or confidence is not only a knowledge of a thing but also a will and purpose of doing or applying that which we know and of resting in it so that wee are thereby secure and take joy of heart therein So then to beleeve in God is not only to acknowledge God but also to have confidence in him Else the Divel also hath a knowledge of God and of his promises but without confidence Therefore his knowledge is no justifying faith but historicall only whereof S. James speaketh saying The Divels beleeve and tremble James 2.19 Of such a faith we easily grant the Papists argument but not of a true and justifying faith Object 8. S. James saith Yee see then how that of works a man is justified and not of faith only Therefore faith only justifieth not James 2.24 Ans There is a double ambiguity in the words and first in the word justified For S. Jam. speaketh not of that justice whereby we are justified before God that is whereby we are reputed of God just for unjust but he speaketh of that justice whereby through our works we are justifed before men that is are approved just or are found to be justified This is proved 1. Out of the 18. verse Shew me thy faith by thy works and I will shew thee my faith by my workes Shew it me saith he to wit who am a man Wherefore hee speaketh of manifesting our faith and righteousnesse before men 2. Out of the 21. verse Was not Abraham our Father justified through works when he offered his Son upon the altar Gen. 15.60 This cannot be understood of justification before God For the story testifieth that Abraham was reputed just by God long before the offering of his Son And Paul saith Abraham was justified before God not by works but by faith S. James his meaning is that Abraham was justified before God because it is written Abraham beleeved God and it was imputed to him for righteousnesse Rom 4.1 2. Gen. 15 6. but by good works and obedience towards God he witnessed his justice before men This is the first ambiguity in the word justified The second ambiguity is in the word faith For S. James when he taketh away justification of faith speaketh not of a true or lively faith as Paul doth but of a dead faith which is a bare knowledge without confidence or works This appeareth in those words Even so faith if it have not works is dead in it self and such faith he ascribeth to divels who questionlesse have not true justifying faith Lastly in the 16. ver he compareth that faith which he denieth to justifie with a dead body but such is not true and
Major holdeth not generally Wee might for instance oppose unto them the example of circumcision which was given to infants who could not yet beleeve It is true therefore of those who are of understanding that of them none are to be baptised but such as beleeve Neither yet are they able to pronounce of those who are of understanding that they do beleeve Wherefore if infants are not to be baptised because they have no faith neither are they then who are of age and understanding to be baptised of whom it cannot be known whether they do beleeve or no as Simon Magus was baptised and yet was an hypocrite But say they profession of faith is sufficient for the Church We confesse that this is true and we adde further that to be born in the Church is to infants in stead and in place of profession 2. Where they say that unto the use of baptisme faith is required we grant it but yet distinguishing of faith so that we say Actuall faith is required in those of understanding but in infants is required an inclination only to this actuall faith So unto the use of circumcision was required actuall faith in those of understanding but in infants an inclination thereto only There are then foure terms in their Syllogism or there is in it a fallacy of taking that to be spoken but in part which is more generally spoken They which beleeve not to wit simply neither in profession nor in inclination Infants beleeve by an inclination to faith and therefore are to be baptised are not to be baptised But the infants of the faithfull beleeve in inclination 3. We deny the Minor proposition which denieth that infants do beleeve for infants do beleeve after their manner that is according to the condition of their age whereby they have an inclination to beleeve or doe beleeve by inclination for faith is in infants potentially and by inclination albeit faith be not in them actually as in those who are of age and understanding And as wicked infants which are without the Church have no actuall impiety and wickednesse but an inclination onely to wickednesse so godly infants which are in the Church have not actuall piety and godlinesse but an inclination onely to godlinesse not by nature indeed but by the grace of the covenant Furthermore infants also have the holy Ghost and are regenerated by him as John was filled with the holy Ghost Jerem. 1.5 when as yet hee was in the womb and it is said unto Jeremy Before thou camest out of the womb I sanctified thee If infants have the holy Ghost then doubtlesse he worketh in them regeneration good inclinations new motions and all those other things which are necessary unto salvation or at least he himself supplieth all these things Acts 10.47 and sufficeth for their baptism as Peter saith Who can forbid water from them who have received the holy Ghost as well as we Wherefore Christ numbred little children amongst the faithfull Matt. 18.16 Hee that offendeth one of these little ones which beleeve in me Wherefore infants do not profane baptism as the Anabaptists shamefully slander us Object 3. If the signe of the covenant pertain unto all to whom the promise of the covenant pertaineth then the sacrament of the Lords Supper must be administred to infants because the Supper also is a signe of the covenant But the Supper as you grant is not to be administred to infants Therefore neither baptisme Answ This objection proceedeth against the Major of our first and second reasons before expressed where wee conclude not thus Therefore every signe but thus Therefore some signe is to be tendred and given to infants to wit that signe 1. Which hath no conditions excluding infants 2. Which is an initiating or entering of them into the Church And in the new covenant baptisme alone is such a signe Which we prove thus Baptism only requireth the holy Ghost and faith whether actuall or potentiall that is in inclination as appeareth by Peters words Can any man forbid water that they should not be baptised who have received the holy Ghost Again Baptism onely is a receiving into the Church Therefore it alone is such a signe as is afore specified If they thus urge their argument If infants are to be baptised they are also to be admitted unto the Supper for the Supper is to be given to the whole Church as well as baptisme But they are not to be admitted to the Supper as your selves confesse Therefore neither to baptism Infants are not to be admitted to the Supper although they are to be baptised Two reasons hereof Ans This reason doth not follow because there is a great difference between baptisme and the Supper For 1. Baptism is a Sacrament of entrance and receiving into the Church whence it cometh that the Supper is to be granted to none except he be first baptised But the Supper is a signe of our abode in the Church or a confirmation of our receiving into the Church For the Supper is instituted for our confirmation to be a signe whereby God might confirm and seal unto us that he having once received us into the Church will also evermore preserve us in it that we never fall from it or forsake it and also that hee will continue his benefits once bestowed upon us and will cherish and nourish us by the body and bloud of Christ This confirmation they who are of age and understanding stand in need of as who are diversly tempted 2. Unto baptism regeneration by the holy Ghost and faith or an inclination to faith and repentance sufficeth but in the Supper conditions are added and required which hinder the use thereof to be granted unto infants for in the Supper it is required 1. That they who use the signe shew forth the death of the Lord. 2. That they try themselves whether they have faith and repentance or no. And seeing the age of infants cannot do these things it is manifest that infants are for good cause excluded from the Supper and yet not from baptism And therefore although they are to be baptised yet they ought not to be admitted unto the Supper for unto those Sacraments onely are infants to be admitted which are signes of receiving into the Church and covenant and which have no such condition adjoyned whereby their age is excluded Such a Sacrament is Baptisme in the new Testament not the Lords Supper Obj. 4. If baptisme succeeded circumcision then now also only the male children should be baptised and in the eighth day But this is not so Therefore baptism succeeded not circumcision Ans The Major is denyed for baptism succeeded circumcision not in every circumstance but in the thing signified in the end and use And in these the two Sacraments accord though the circumstances of sex and age be not common to both For God expresly restrained circumcision to the males and spared the females howbeit he comprehended them
because Christ testifieth unto us by these signes that hee doth as verily feed us with his body and bloud unto everlasting life as wee receive at the hand of the minister these the Lords signs and this testification is directed to every one who receiveth the signes with a true faith For wee so receive the signes at the ministers hand as that rather the Lord himself giveth them us by his ministers John 4.1 Wherefore Christ is said to have baptised moe disciples then John when yet he did it by his Apostles and other disciples Distinction of Christians from infidels That it might be a publick distinction or marke discerning the Church from all other nations and sects For the Lord instituted and appointed his Supper for his disciples and not for others Testification of our faith That it might be our testification to Christ and the whole Church which is a publick confession of our faith and a solemn thanksgiving and binding our selves to perpetuall thankfulnesse and the celebration of this benefit both which are proved by these words of Christ Luke 22.19 1 Cor. 11.26 Doe this in remembrance of me This remembrance is taken first for faith in the heart then for thanksgiving and our publick confession To be a bond of the Churches assembly That it might be a bond of the Churches assemblies and meetings because the Supper was instituted that it should be done and celebrated in a congregation and that either great or small Therefore the Supper as was said before is called a * Synaxis Mat. 20.27 1 Cor. 11.33 Convent and Christ expresly commandeth Drink yee all of this Likewise Paul When ye come together to eat stay one for another To be a bond of love among men 1 Cor. 10.17 That it might be a bond of mutuall love and dilection because the Supper testifieth that all who receive it aright are made the members of Christ under one head as also Paul saith For wee that are many are one bread and one body because we are all partakers of one bread Now the members of one body mutually love one another The Lords Supper may not be celebrated by one onely Of this which hath been spoken we gather that the Lords Supper ought not to be celebrated by one onely 1. Because it is a communion and the signe of our communion and a private supper is no communion 2. Because it is a solemne thanksgiving and all ought to give thanks unto God and by consequent hee that thinketh himself unworthy to communicate with others in the Lords Supper doth withall confesse himselfe not to be fit to give thanks unto God 3. Because Christ together with his benefits is not proper to any but common to all wherefore a private Supper maketh that good private which should be publick 4. Christ called all his houshold unto it even Judas himselfe Therefore a private Supper is coutrary to Christs institution 5. That some abstain from coming to the Supper it cometh of a certain evill and corrupt motion either because they will not communicate with others or because they think themselves not worthy enough to approach unto this Table But all are worthy who beleeve themselves to be desivered by Christ from eternall damnation and desire to profit and goe forward in godlinesse In summe if the Supper be received by one onely that is done against the use appellation institution and nature of the Sacrament Object An objection against that end which before â—as alledged to be principal in the Lords Supper Christ in the words of the institution of the Supper putteth as the principall end of his Supper his remembrance Therefore the confirmation of faith must not be made the principall end of his Supper Ans The reason followeth not to the deniall of a part by putting the whole For the remembrance of Christ is the whole wherin is comprised both our confession and our solemn bond to thankfulnesse and also the consirmation of our faith Wherefore rather by inverting the reason I thus inferre and conclude because the remembrance is the Supper therefore it is the confirmation of our faith and because also Christ proposeth unto us that ceremony or rite which must be unto us a remembrance of him hee doth verily propose also a confirmation of our faith which is nothing else but a remembrance of Christ and his benefits Ob. The holy Ghost confirmeth our faith therefore the Supper doth not Ans The reason followeth not to the removing of an instrumentall cause by the putting of a principall cause as if a man should say God feedeth and nourisheth us therefore bread doth not For the holy Ghost confirmeth indeed our faith but by the word and sacraments as God feedeth and nourisheth us but by bread 3. What the Supper differeth from Baptisme ALthough the same benefits are imparted and sealed unto us both in the Lords Supper and in Baptism to wit a spirituall ingraffing into Christ and a communion with him and the whole benefit of salvation whereof the Apostle speaketh saying By one spirit are we all baptised into one body 1 Cor. 12.13 and have been all made to drink into one spirit Yet many and manifest are the differences of these sacraments for the Supper differeth from Baptisme In ceremonies In ceremonies or externall rites In signification of ce emonies The same thing is sealed in baptism and the Supper but the meanes of sealing is diverse In the signification of the ceremonies For albeit it is the same participation of Christ namely both the washing away of sins by the bloud of Christ which is represented in baptisme and eating and drinking of the body and bloud of Christ which is confirmed unto us in the Supper yet notwithstanding that signification of our new birth is sealed by the dipping of our body into the water of baptisme and this of our maintenance and preservation is depainted and sealed by the eating and drinking of bread and wine in the Supper And therefore the thing signified of the sacraments is not divers because it is the same To be washed with the bloud of Christ and To drink the bloud of Christ But the manner of signifying one and the same thing is divers In ends In their proper ends Baptisme is a covenant made betweene God and the faithfull the Supper is a signe of the continuing of that covenant Or Baptisme is a signe of regeneration and of our entrance into the Church and covenant of God the Supper is a signe of their fostering abiding and preservation who are once entred into the Church The new man must first be born by the spirit of Christ and the signe of this renewing or regeneration is baptisme afterwards when he is once renewed and born again hee must be fostered and nourished by the body and bloud of Christ the signe of which nourishing is the Supper Briefly in baptisme God confirmeth us of our receiving into the
Church in the Supper of his continuing and increasing his benefits unto us In the mean time it is one and the same Christ who both regenerateth and nourisheth us to eternall life In manner of using In the manner of using them To the lawfull use of baptisme regeneration sufficeth therefore it agreeth to all whom the Church reputeth regenerate as all elder persons professing faith and repentance and infants born in the Church But the Supper requireth farther the triall of the faith of the receivers the remembrance of the Lords death and thanksgiving Luke 22.19 1 Cor. 11.18 Doe this in remembrance of me Shew forth the Lords death till he come Let a man examine himself Baptism therefore is due to the whole Church that is as well to infants as elder persons the Supper onely to elder persons who can prove themselves and shew forth the Lords death In order of receiving In the order of receiving them For baptism must goe before and the Supper follow that is the sacrament of the Supper must not be given but to them who are baptised and not to them neither presently after baptisme but after they have made confession of their faith and repentance Whereupon in the ancient Church after the sermon were dismissed such as were excommunicated likewise those that were possessed or troubled with an evill spirit and the Catechumens that is such as did not yet understand the grounds and principles of religion or were not as yet baptised So of old they who were not yet circumcised were not admitted to the sacrifices or ceremonies Now if they who were baptised before they have made confession of their faith and repentance are not as yet to be admitted unto the Supper much lesse are they who being baptised live after the manner of swine and dogs In order of receiving it selfe which of baptism is but once of the Supper often In the receiving it selfe Wee must often celebrate the Supper because we must often shew forth the Lords death for it was therefore instituted that in it should be made publick remembrance recounting and shewing of Christs death also the confirmation of our faith concerning the eternall continuance of the covenant which confirmation is by the Supper is often necessary and therefore the Supper is often to be reiterated as also the eating of the Paschal lamb prefiguring this Supper was for this cause yeerly reiterated But baptism is not to be reiterated but once only to be received in our life time even as circumcision of old was but once received and baptism is therefore not to be reiterated both because wee have no commandement to this purpose and also because it is a signe of our receiving into the Church and covenant of God for the covenant once made is not againe undone or made void to those that repent but remaineth ratified and firme for ever For the gifts and calling of God are without repentance and wee by repentance after our falls enter not a new league with God but renew and restore an old Hereof it is that Christ himselfe saith of the Supper Luke 22.19 1 Cor. 11.26 Doe this as often as yee shall drink it in remembrance of me And the Apostle As often as ye shall eat this bread and drink this cup ye shew the Lords death till hee come Rom. 9.3 But of baptism the same Apostle teacheth As many as have been baptised into Christ Jesus have been baptised into his death And Christ pronounceth Mark 16.16 He that shall beleeve and be baptised shall be saved Quest 76. What is it to eat the body of Christ crucified and to drink his bloud that was shed Ans It is not only to imbrace by an assured confidence of mind the whole passion and death of Christ and thereby to obtain forgivenesse or sins and everlasting life a Joh. 6.35 40 47 48 50 51 53 54. but also by the holy Ghost who dwelleth both in Christ and us so more and more to be united to his sacred body b Joh. 6.55 56. that though he be in heaven c Col. 3.1 Acts 3.21 1 Cor. 11.26 and we in earth yet neverthelesse are we flesh of his flesh and bone of his bones d Ephes 5.30 3.16 1 Cor. 6.15 1 John 3.24 and 4.13 and as all the members of the body are by one soule so are we also quickned and guided by one and the same Spirit e Joh. 6.57 15.1 2 3 4 5 6. Eph. 4.15 16. The Explication THis question expoundeth and declareth the thing signified in the Sacrament The eating of Christs flesh and drinking of his bloud is not corporall What it is to eat the flesh of Christ but spirituall and compriseth 1. Faith of Christs passion and death 2. An apprehension of remission of sinnes and eternall life through faith 3. Our union with Christ by the holy Ghost dwelling in Christ and in us 4. The benefit of his quickning by the same spirit Wherefore to eate the flesh of Christ and drink his bloud is to be received into favour with God for Christs merit to receive remission of sinnes and be reconciled to God by the same faith to have the Sonne of God who assumed mans nature and united it personally unto him dwelling in us and coupling us unto himselfe and his assumed nature by pouring into us his Spirit through whom he regenerateth us and restoreth light in us righteousnesse and life eternall such as is eminent in his assumed manhood More briefly to eate is 1. To beleeve 2. To receive remission of sins by faith 3. To be united to Christ 4. To be made partakers of the life of Christ or to be made like and conformed unto Christ by the holy Ghost who worketh the same things in us and in Christ This eating is our communion with Christ which the Scripture teacheth and which we professe in the Creed namely a spirituall union with Christ as members with the head and branches with the vine Christ teacheth us this eating of his flesh John 6. and confirmeth it in the Supper by externall signes Thus did the ancient Fathers Augustine Eusebius Nazianzen Hilary and others expound the eating of Christs body as hereafter shall appeare Wherefore the opinions of Papisticall Transubstantiation of a corporall presence and of eating Christs body in the bread with the mouth which many defend are not grounded on the words of the Supper which promise the eating of Christs body Quest 77. Where hath Christ promised that hee will as certainly give his body and bloud so to be eaten and drunken as they eat this bread broken and drink this cup Ans In the institution of his Supper the words whereof are these a 1 Cor. 11.23 24 25. Matth. 26.26 27 28. Mark 14.22 23 24. Luk. 22.19 20 Our Lord Jesus Christ in the night that hee was betrayed took bread and when he had given thanks hee brake it and said Take eat this
your salvation and the salvation of the whole Church Is broken Object But Christs body neither is nor was broken Answ Paul hath a respect to the signification which the breaking of the bread did import now this breaking signifieth the pains and renting of Christs body and the violent sundering of his soule and his body one from the other For as the bread is broken and parted into divers parts so the soul and body of Christ were separated and parted from each other Wherefore the property of the signe is here attributed to the thing signified Doe this These words are a commandement to observe the ceremony which Christ instituted This to wit this which ye see me do do you also henceforth in the Church that is being gathered and assembled together take bread give thanks break it distribute it eat it c. He understandeth the whole action which he commandeth and that to us which beleeve and not to the Jewes who were ready to crucifie him In remembrance of me That is thinking and mediating of my benefits which I have done for you and which are by these rites recalled into your memory and further verily feeling and finding in heart that I give you these my benefits and therefore celebrating them by publick confession before God and Angels yea before men also and so giving mee thanks for them Wherefore the end of Christs Supper is remembrance The end of the Supper is the remembrance of Christs benefits which is not a meer meditation on the history but a calling to mind the death and benefits of Christ and a faith whereby we apply Christ and his merit unto us and gratefulnesse or a publick confession of his benefits This remembrance is the whole whose parts are the memory of Christs benefits faith whereby we apply Christ and his merit unto us thankfulnesse or publick confession of his benefits Whence it is manifest that the Supper was instituted to this end to be unto us a memoriall of Christ putting us in mind what and how great blessings he hath purchased for us and with what and how exquisite torments and bitter death hee obtained them confirming in us also our faith whereby wee apprehend them Wherefore it followeth not Christ did institute his Supper for a remembrance of him Therefore hee did not institute it for confirmation of our faith For this objection is no lesse frivolous then if I should say The holy Ghost confirmeth our faith Therefore the Supper doth not For as it hath been said before the reason followeth not to the removing of the instrumentall cause by the putting of the principall cause as neither doth it follow to the deniall of a part by the putting of the whole for remembrance compriseth the remembring of Christs benefits faith and thanksgiving For by his sacraments Christ remembreth us of himselfe and his benefits and by his sacraments hee raiseth and establisheth in us our trust and confidence in him and further of that remembrance of Christs benefits it must follow that we also yeeld thanks unto him therefore publikely So then the Supper is not only to admonish us of our duty as some think but it must first represent unto us Christs benefit and then afterwards our duty for where no benefit is there we cannot be thankfull Drink ye all of this This commandement of Christ we oppose against the sacriledge of the Pope who bereaveth the Laity of the cup Against Popish administring the communion under one kind and against that sophisticall figment of concomitancie of the bloud with the body under the form of the bread Christ biddeth all eat and all drink The Pope will not permit all to drink but the Priest only the Lay-men he suffereth to eat only because saith he they drink it eating This shamefull dealing is reproved and confuted by Christs commandement Drink ye all of this Here the Popes Sophisters cavill with us telling us that this commandement which we urge and presse on them pertaineth only to the disciples then present who were no Lay-men but Priests But we answer 1. That they fondly imagine Christs disciples to have been Masse-mumming Priests 2. There is no such difference in Scripture as they put of Priests and Lay-men seeing the Scripture intituleth all the faithfull priests of God He hath made us kings and priests unto God Rev. 1.6 1 Pet. 2.9 5. even his Father Ye are a royall and holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ 3. Under this pretext and colour the whole Supper might be taken away from the Laity especially from women if it were true that such men only were to be admitted to the Supper as were at the first Supper Their tale of concomitancy is an impious and sacrilegious pretext which Christ confuteth and discovereth to be false when he calleth the bread by it self his body and the cup by it self his bloud and reacheth both apart to his disciples to be eaten and drunk and commandeth them henceforth to be so ministred apart This cup is the new Testament Or the Covenant as both the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek and * Berith Hebrew word admitteth Now it is called the new covenant that is renewed or to speak in a word fulfilled And this new covenant is our reconciliation with God the communion and participation of Christ and all his benefits by faith in the sacrifice of Christ now fulfilled and finished without any observation of the ceremonies of the old Passeover The Supper is called the new Covenant How the Sacrament is called the new Covenant because it is a signe and a seale of this covenant signifying and sealing unto us our reconciliation with God and our conjunction with Christ which is wrought by faith Now Christ in calling the Supper the new Covenant 1. Comprehendeth both the promise and the condition which is expressed in the promise namely our faith and repentance whereof also it followeth that the Supper was for this cause also instituted that it might be a bond to bind us to lead a Christian life 2. Hee maketh an opposition between the new Covenant and the old Covenant which was the Passeover together with the rites thereof For the Supper signifieth Christ offered the Passeover signifieth Christ who should be offered There is notwithstanding no small similitude and agreeing of both for both signifie our reconciliation with God and conjunction with Christ Hence also we conclude that the drinking of Christs bloud is not corporall for the new Testament is but one and all the elect before Christs birth appertain thereunto In my bloud which is shed for you for remission of sins The bloud of Christ is his death In the bloud of Christ is as much as to say In the death or for the death of Christ The shedding of Christs bloud is the merit for which being apprehended of us by faith we receive remission of sins For as often as ye shall eat The
is fed with Christs body eateth it and is false being universally proposed For doth thy thigh or thine elbow therefore eate because it is nourished by the meat which thou conveyest in by thy mouth It sufficeth that eating is by the mouth as an instrument framed by nature to this end to minister nourishment to the whole body So it is not necessary that our bodies should eate Christs body with their mouches therewith to be fed unto eternall life but it sufficeth that the mouth of faith taketh the spirituall meate that spirituall nourishment and life may be transfused throughout the whole man Quest 79. Why then doth Christ call bread his body and the cup his bloud or the New Testament in his bloud and Paul also calleth bread and wine the communion of the body and bloud of Christ Ans Christ not without great consideration speaketh so to wit not only for to teach us that as the bread and wine sustaine the life of the body so also his crucified body and bloud shed are indeed the meat and drink of our soule whereby it is nourished to eternall life a John 6.55 But much more that by this visible signe and pledge he may assure us that we are as verily partakers of his body and bloud through the working of the holy Ghost as we doe receive by the mouth of our body these holy signes in remembrance of him b 1 Cor. 10.16 And further also that that his suffering and obedience is so certainly ours as though we our selves had suffered punishments for our sins and had satisfied God The Explication WHereas neither Transubstantiation nor Consubstantiation are signified by Christs words the question is Why the bread is called Christs body and the cup Christs bloud that is why the things signified are attributed to the signes and the signes called by their name There are two causes alledged hereof 1. For the naturall analogy or likenesse Two causes why the things signified are attributed unto the signes which Christs body and the bread have between themselves 2. For the certainty or confirmation of the joynt-exhibition of the signe and the thing signified in the true use The similitude and proportion of the bread and Christs body especially consisteth in these points 1. As the Bread and Wine nourish our body unto this life so the Body and Bloud of Christ nourish us unto everlasting life 2. As the Bread and Wine are received by the mouth The Analogy or proportion between the bread and Christs body in the use of the Supper so Christs body and bloud are received by faith which is the mouth of the soule 3. As the bread is not swallowed whole but eaten being broken so Christs body is received being sacrificed and broken on the Crosse 4. As the bread and wine profiteth not him that eateth without appetite but we must bring hunger and thirst unto the Table so Christs body and bloud profit none but them who hunger and thirst after righteousnesse 5. As of many corns is made one loaf and of many grapes one wine so we by participation or communion of these signes though many yet are made one body and grow up into one body with Christ and between our selves The certainty also or assurance of faith is a cause why we affirme that of the signes which is proper to the thing signified For the signes testifie that Christs sacrifice is accomplished and that indeed for our behoofe and salvation as verily as we have the signes yea that we are fed with Christs crucified body and bloud shed and poured out as truly as we receive these sacred symboles of his body and bloud ON THE 30. SABBATH Quest 70. What difference is there between the Lords Supper and the Popish Masse Ans The Supper of the Lord testifieth to us that we have perfect forgivenes of all our sins for that only sacrifice of Christ which himselfe once fully wrought on the Crosse a Heb. 10.10 12. 7.27 9.12 25. John 19.30 Matth. 26.28 Luke 22.19 Then also that we by the holy Ghost are graffed into Christ b 1 Cor. 6.17 10.16 12.13 who now according to his humane nature is only in heaven at the right hand of his Father c Colos 3.1 Heb. 1.3 8.1 and there will be worshipped of us d Mat. 6.20 21. John 4.21 22. 20 17. Luke 24.52 Acts 7.55 Col. 3.1 Phil. 3.20 1 Thes 1.19 But in the Masse it is denied that the quick and the dead have remission of sins for the only passion of Christ except also Christ be daily offered of them by their sacrificers Further also it is taught that Christ is bodily under the formes of bread and wine and therefore is to be worshipped in them e In Canone Missae de consec dist 2. Concil Trid. Sess 13.5 And so the very foundation of the Masse is nothing else then an utter deniall of that only sacrifice and passion of Christ Jesus and an accursed Idolatry f Heb. 9.26 10.12 The Explication THis question is necessary by reason of errours which by the Masse have crept into the Church It is otherwise demanded Why the Masse is to be abolished But here this question is also contained and comprehended because these differences and contrarieties of the Lords Supper and the Masse are the causes why the Masse is to be abolished For whereas it hath so many abuses in it flat repugnant to the Lords Supper it may not be confounded therewith nor be thrust on the Church in place thereof nor be permitted and tolerated in the Church by godly and religious Magistrates but it ought to be utterly abandoned and put downe First then let us speak a few words of the name of Masse or Missa The word Missa seemeth to have his name derived from the Hebrew Masah that is a tribute or voluntary offering which was wont to be paid of every one The originall of the word Missa which we call the Masse The word is found Deut. 16.10 Missach nidbath jadecha a free gift of thine hand Now that offering was called so being as it were an yeerly tribute which was yet no exaction but given freely Others interprete it to be a sufficiency which is that there should be given so much as was sufficient and perhaps this is the truer because the Lord commanded the Israelites that they should open their hands unto the poore Deut. 15. â— and should lend him sufficient for his need This the Chaldee Paraphrast interpreteth to be Missah Hereof these our men think that it was called Missa as if it were a tribute and free-offering which should be every-where offered to God in the Church for the living and the dead But this is not of any likelihood to be true It is manifest indeed that the Church hath borrowed some words from the Hebrewes as Satan Osanna Sabaot Halleluja Pascha and such like But those words came
bloud is no remission Heb. 9.22 7. The Masse is repugnant unto the Articles of our faith concerning the true humanity of Christ concerning his true ascension into heaven and his returning from thence at the day of judgement For it fastneth on Christ a body made of bread it feigneth that Christ lieth hid corporally under the formes of bread and wine 8. The Masse is contrary to the communion of Saints with Christ For it imagineth an execrable invention which is that Christs body doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the Supper teacheth that we are made members of Christ by the holy Ghost and ingraffed into him 9. The Masse is repugnant to the true worship of God because it maketh Christ to be there corporally present and so by consequent there to be worshipped Even as of old before his ascension it was not only lawfull but in duty required that Christ should be worshipped in whatsoever place he was and so also did his Disciples alwayes worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore and worship him turning unto any one particular place more then other Wherefore seeing the Papists in their Masse tie the worship and adoration of Christ to a thing whereunto Christ himselfe by expresse word hath not tyed it They professe themselvs to be idolaters and doe no lesse absurdly and impiously in this then if they should worship Christ at a wall or if they should worship a pillar falling downe before it Hence it is evident that the Masse is an Idoll made by Antichrist out of divers and those horrible errours and blasphemies and substituted in place of the Lords Supper and for this cause is justly and rightly supprest Object 1. The Masse is an application of Christs sacrifice Therefore it is not to be taken away Ans I deny the Antecedent because we apply Christs merit by faith only as it is said Ephes 3.17 That Christ may dwell in your hearts by faith Object 2. There must be a perpetuall sacrifice in the Church Esay 66.23 Mal. 1.11 because Esay foretold that it should be from Sabbath to Sabbath and Mal. They shall offer a pure offering Ans The sacrifices of the new Church of the Gentiles is the Sacrifice of thanksgiving and the Prophets insinuate unto us such a Sacrifice perpetuall and pure Such a Sacrifice of thanksgiving the Fathers termed the Eucharist 1. Because it is a remembrance of Christs Sacrifice 2. Because almes were given in the Primitive Church after the Supper was ended which were a Sacrifice But that the Supper should be a propitiatory Sacrifice the Fathers never so much as once dreamed Quest 81. Who are to come unto the Table of the Lord Ans They only who are truly sorrowfull that they have offended God by their sins and yet trust that those sins are pardoned them for Christs sake and what other infirmities they have that those are covered by his passion and death who also desire more and more to go forward in faith and integrity of life But hypocrites and they who doe not truly repent doe eat and drink damnation to themselves a 1 Cor. 11.28 10.19 20 21 22. The Explication Here are three things to be handled and declared 1. Who ought to approach unto the Lords Supper 2. What the wicked receive if they come 3. What is the right and lawfull use of the Supper 1. Who ought to approach unto the Lords Supper THese are distinct questions Who ought to approach unto the Supper and Who ought to be admitted to the Supper The former concerneth the duty of the Communicants the latter the duty of the Church and Ministers The former is stricter the latter larger and more generall for touching the former the godly alone ought to come touching the latter not the godly onely but Hypocrites also who are not known to be such are to be admitted by the Church unto the Supper Wherefore all that ought to come ought to be admitted but on the other side not all that ought to be admitted Who ought to come unto the Lords Supper ought to come but they only ought to approach unto the Supper 1. Who acknowledge their sinnes and are truly sorry for them 2. Who have a confidence that they are pardoned and forgiven them by Christ and for his sake 3. Who have an earnest purpose and desire of profiting and going forward more and more in faith and purenesse of life that is they only ought to approach and draw neer unto the Lords Supper and are worthy guests of Christ who live in true faith and repentance Herein a mans true proof and examination consisteth whereof Saint Paul speaketh 1 Cor. 11.28 What it is to prove himselfe Let a man examine himselfe and soâ—let him eat of this bread To prove thy self is 2 Cor. 13.5 How we may be assured that we have true faith and repentance Rom. 1.1.5 To examine whether thou have faith and repentance according as it is said Prove your selves whether yee are in the faith whether Christ dwell in you But how shall a man know that he hath these things 1. By a confidence and tranquillity of conscience because Being justified by faith we have peace towards God Hope maketh not ashamed because the love of God is shed in our hearts by the holy Ghost which is given unto us 2. By effects that is by the beginnings of true outward and inward obedience and by an earnest purpose to obey God according to all his commandements They who have and perceive this in themselves ought to draw neere and partake of Christs Supper namely whoso have faith and repentance not in possibility only but also actually Therefore infants are not capable of the Supper because they save faith only potentially and in possibility not actually they have an inclination to faith or they have faith only by inclination but they have not an actuall faith But here is required an actuall faith which is both a knowledge and confidence or assurance on Christs merit a beginning of new obedience and a purpose of living godly also an examination of himselfe and commemoration or remembrance of the Lords death Foure causes why wicked men and hypocrites ought not to approach unto the Supper It is not lawfull for the wicked to approach unto the Supper 1. Because Sacraments are instituted only for the faithfull and those which are converted to seale to them the promise of the Gospel and confirm their faith The word notwithstanding is common to the converted and unconverted that the converted may heare it be confirmed by it and that the unconverted also may hear it and therby be converted But the Sacraments pertaine to the faithfull alone and Christ instituted his Supper for his Disciples alone Luke 22.15 as he said I have earnestly
hath commanded If hee will not vouchsafe to heare them tell it unto the Church Now if a man transgress publikely by offending of the whole Church he must also publikely be corrected by the Church according as his trespasse is If neither yet he will repent being admonished and chastised by the Church whether it be he that committed a private trespasse or he that committed a publick offence at length excommunication must be inflicted by the Church as the extreme and last remedy to correct men obstinate and impenitent even as also Christ himself commandeth in these words next following the place before alledged If he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican In these words Christ expresly commandeth all whosoever being after this sort admonished by the Church will not repent to be by the common consent of the Church excommunicated untill they repent This then is the lawfull course of reclaiming such as goe aside and refractary persons in Christs Church if the degrees prescribed be observed in the execution The degrees prescribed are foure 1. A brotherly private admonition 2. An admonition by many 3. An admonition by the Church 4. The publike deceee and sentence of the Church The first and second degree take place in private offences the third in notorious and grievous publike crimes or scandals the fourth in a case of contumacy in which only the Church proceedeth to excommunication reputing the obstinate party for an Heathen and Publican that is for an aliant and stranger from the Church and Kingdom of God untill he repent Wherefore necessarily before excommunication first goeth a knowledge of some slip or errour and a knowledge of obstinacy or stubbornesse If then any man become a Papist or an Arrian or a Davidian or an Apostata in any other kind he must not be reputed a member of the Church though himselfe professe that hee is and desire to continue therein unlesse he abjure and detest his errour and live according to the doctrine of the Gospel The reason is because God will have his Church separated from all other Sects and limbes of the Divell but they who reverse their oath made in Baptisme are limbes of the Divell Therefore they are to be exiled the Church yea though they professe themselves Christians For in deeds they deny what they professe in words and therefore it is evident that they lye and dissemble seeing faith and a Christian life cannot be dis-joyned and they who separate them mocke God and his Church Now an Apostata is not such an one as sometimes Who is an Apostata or oftentimes offendeth in life and doctrine and repenteth againe but such an one as who being apparently convicted of open errours and out-rages refuseth to desist from them Howbeit if any professe repentance and make outward shew thereof though inwardly he be an hypocrite the Church is bound to admit such an one untill he bewray himself For the Church may not judge of things secret and hidden 3. What are the ends of the Ecclesiasticall discipline and what abuses are therein to be avoided CHrist hath given to his Church the power of Excommunication not for the destruction of the sinner which is to be excommunicated but for his edification and salvation Wherefore the end of this discipline is not to establish the soveraignty and tyranny of the Ministers The Kings of the Gentiles reign over them Luke 22.25 but ye shall not be so The Ministers themselves must most of all be subject to this discipline and with this bridle they are specially contained within the bounds of their vocation because the Keyes belong not to Ministers alone but to the whole Church Much lesse is this the end of Ecclesiasticall discipline that wretched sinners should be vexed oppressed The ends and uses of Excommunication and driven to desperation these are the slanders of the enemies of this discipline but the true ends are those which the Apostle delivereth and sheweth 1. That the rebellious by this means disgraced and terrified may bethinke themselves and repent Let such a man be delivered unto Sathan 1 Cor. 5.5 for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 2. Lest other Christians by the example and conversation of wicked ones should be corrupted For one scabbed sheep unlesse he be cured or excluded may infect the whole flock and a litle leaven leaveneth the whole lump Your rejoycing is not good 1 Cor. 5.6 know ye not that a little leaven leaveneth the whole lump 3. That others may be put in feare of offending Them that sin rebuke openly that the rest may feare 1 Tim. 1.20 4. That the Church be not defaced with scandals and to avoid the profanation of the Sacraments and Gods anger consequent thereon Purge out therefore the old leaven 1 Cor. 5.7 that yee may be a new lump as yee are unleavened For Christ our Passeover is sacrificed for us These then are the ends and uses of Ecclesiasticall discipline or excommunication The abuses that are to be avoided in Excommunication are 1. That the degrees of admonition be not neglected The abuses of it and that we begin not preposterously from the last but from the first First therefore let private admonition take place and let him be gently and courteously admonished which hath offended and let the admonition be a detecting and reproofe of his errour out of Gods Word and an exhortation to amendment 2. Let it be done in such sort as it ought that is according to Gods Word with signification of our brotherly love and desire of succouring them that erre and that to their salvation For God will not execute anothers sentence but his owne Therefore our offending brother must not presently be reckoned for an enemy or aliant from the Church but be admonished as a brother according to that of the Apostle Yet count him not as an enemy 2 Thes 3.15 but admonish him as a brother 3. Let it be done on just weighty and necessary causes and not on wrong doubtfull and causes of no importance Wee may not proceed on every suspicion to Excommunication but upon urgent necessity as Physicians who come not to lancing untill meere necessity inforce them Now this necessity is then when errours against the foundation of faith and open out rages are obstinately maintained and the whole congregation or some parties thereof are indangered 4. The cause must with circumspection be weighed by all the Elders the decision and judgement approved of the whole Church it may not be managed by any severall mans private authority or swayed by the Minister alone For this power is not appropriated by Christ to some few or to the Ministers onely howsoever the execution be devolved by the Church to a few or to the Minister alone but to the whole Church If hee will not vouchsafe to heare them and others
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
to do any thing with a true faith is 1. That the person who is the Agent beleeve that he is acceptable to God for Christs satisfaction What it is to doe any thing with true faith 2. That the obedience it self pleaseth God both because it is commanded by him and also because the imperfection thereof is accepted of God through Christs satisfaction for which the person is accepted Without faith it is impossible for any man to please God Neither is such a faith here sufficient which assureth thee that God willeth this or that this work is commanded of God For then the wicked also should do that which God willeth with a true faith A true and justifying faith therefore stretcheth further as both comprehending historicall faith and also which is the chiefest thing applying the promise of the Gospel unto us Rom. 14.23 Heb. 11.6 Of this true faith are these things spoken Whatsoever is not of faith is sin Without faith it is impossible to please God And the reasons of both these sayings are not obscure because without faith there is no love of God and so consequently no love of our neighbour And whatsoever worke ariseth not from the love of God is hypocrisie yea a reproach and contempt of God For he which dareth to doe any thing whether it be acceptable to God or no despiseth God and dishonoureth him Neither can there be a good conscience without faith and that which is not done with a good conscience cannot please God A referring of them principally to Gods glory It is required that this worke be referred principally to the glory of God onely and to his honour Now honour comprehendeth love reverence obedience and thankfulnesse Therefore to doe any thing to Gods glory is so to doe it that we may testifie thereby our love reverence and obedience towards God and that by way of thankfulnesse for benefits received Hereunto must our works principally be referred if we will that they be good and acceptable to God namely to Gods glory not to our glory and profit Otherwise they shall proceed from the love of our selves not from the love of God When as thou doest any thing thou must not heed or eare what men speak whether they praise thee or no so that thou know that it pleaseth God according to the saying of the Apostle 1 Cor. 10.31 Doe all things to Gods glory But yet true glory wee may lawfully desire and seek for according to that Let your light so shine before men that they may see your good works Briefly Mat. 15.16 in good works faith is required because except wee be certainly perswaded that they are acceptable unto God they are done with a contempt of God The commandement is required because faith hath an eye unto the Word Wherefore seeing there is no faith besides the Word there can be no good works also besides the Word Lastly Three sorts of works failing in the former conditions it is required that they be done to the glory of God because if they be attempted with a desire of our own glory or profit they cannot please God By these former conditions all these works are excluded 1. Which are sins in themselves and repugnant unto Gods law and his will revealed in the Word 2. Which indeed are not repugnant unto the law neither in themselves good or evill but which may yet by an accident be made good or evill Workes not repugnant unto the law are made evill or sins by accident when as they being not commanded of God but imposed by men are done with an opinion of worshiping God therein or with the offence of our neighbour These kinde of works faile in these two former conditions of good workes 3. Which are good in themselves and commanded by God but yet are made sins by accident in that they are unlawfully done as not arising from those lawfull causes by which the doers of them should be moved to them and which in doing they should respect that is they are not done by faith neither to this end chiefly that God might therein be honoured These kind of works faile in the two latter conditions of good works 2. The works of the regenerate and unregenerate differ in that the good works of the regenerate are done after all the conditions before specified but the good works of the unregenerate though they be commanded by God yet 1. They proceed not of faith 2. Are not joyned with an inward obedience and therefore are done dissemblingly and are meere hypocrisie 3. As they proceed not of the right cause that is of faith so are they not referred to the chief end which is Gods glory Therefore they deserve not the name of good works 3. This difference which appeareth in the works of the godly and the wicked confirmeth also that the morall works of the wicked are sins though yet not such sins as those are which in their own nature are repugnant unto Gods law For these are sins by themselves and in their own kind but those other are sins only by an accident namely by reason of defect because they neither come of faith neither are done for Gods glory Wherefore this consequence is not of force All the works of the wicked and Paynims are sins Therefore they are all to be eschewed For the defects only are to be eschewed not the works A Table of the kinds of good works Of good works some are 1. Truly good which according unto the definition of good works are done 1. By Gods commandement 2. Of faith and these are 3. To Gods glory and these are and these are 1. Perfect as are the workes of Angels and mans workes were before the fall shall be in the life to come 2. Unperfect as are the workes of the regenerate in this life 2. Apparently good such as are indeed commanded by 1. God and are in their kind good but evill by accident because they are not performed on that manner and to that end which they should 2. Men for religions sake as traditions advertisements and precepts of Pharisees and Papists Mat. 15. In vaine they worship mee c. 2. How good works may be done Against the Pelagians and Papists THis question must be unfolded and plainly expressed because of the Pelagians who attributed good works even to the unregenerate and because of the semi-Pelagian Papists who have coyned preparative workes of free will Good workes may be done through the grace or assistance of the holy Ghost only and that by the regenerate onely whose heart is truly regenerated of the holy Ghost by the faith of the Gospel and that not onely in their first conversion and regeneration but also by the perpetuall and continuall government of the holy Ghost who both worketh in them an acknowledgement of sin faith a desire of new obedience and also doth daily more and more increase and confirm the same gifts in them Unto this doctrine S. Jerome
also consenteth Let him be accursed saith he Who affirmeth the law to be possible without the grace of the holy Ghost Wherefore out of this doctrine we learn that men not as yet regenerated are able to doe no good and that even the holiest men sin also except the benefits and blessings of regeneration be continued This we may see in Peter and David Without regeneration no one part of a good work can be so much as begun because we are by nature evill and dead in our sins Mat. 7.11 Ephes 2 1. Esay 6.6 All our righteousnesse is as the cloth of a menstruous woman In which saying also the Prophet comprehendeth himself and even the holiest among men If in the Saints themselves nought else but sin is found before God what then in the unregenerate What these are able to performe we see in the Epistle to the Romanes in the two first chapters Now as by our selves we are not able to begin good works so neither are wee our selves able to accomplish any good works Matth. 7.18 Jerem. 13.23 John 15.5 Phil. 2.13 An evill tree cannot bring forth good fruit Can the Blacke moore change his skin or the Leopard his spots then may yee also be good that are accustomed to doe evill Without me can yee doe nothing It is God which worketh in you both the will and the deed even of his good pleasure Without imputed righteousnesse we are all in the sight of God abomination filth and dung But the righteousnesse of Christ is not imputed unto us before our conversion Therefore it is impossible before our conversion that either our selves or our workes should please God Faith is the cause of good works Faith cometh from God Therefore the effect also shall come from God neither shall it go before the cause and therefore good works cannot be before our conversion An answer to the Papists question touching preparative workes Here notwithstanding some demand of us whether there be no preparative works Ans If they meane by preparative works such workes as are unto us an occasion of repentance or which God useth to work in us repentance such as are externall civill demeanour and a life led according unto the law hearing reading and meditation of the Word yea oftentimes the crosse and afflictions we may grant that there are some preparative works of this kind But if by preparative works they understand workes before conversion due according to the law whereby as by mans good endeavour God is allured and encited to impart on the workers true conversion and other his benefits and graces we utterly deny that there are any such because according to S. Pauls rule Whatsoever is not of faith is sin The Papists terme these works merits of congruity Rom. 14 23. The Papists merit of congruity that is such as in themselves indeed are imperfect and deserve nothing yet such they are that for them it may seem meet to the mercy of God to bestow on men conversion and life eternall But true it is that Paul saith God hath mercy on whom he will not on them who deserve mercy For no man deserveth ought of God but plagues and punishments When yee have done all those things which are commanded you Rom. 9.18 Luke 17.10 say Wee are unprofitabe servants we have done that which was our duty to doe 3. Whether the works of Saints be perfectly good THe works of the Saints are not perfectly good or pure in this life 1. Because the Saints which doe good workes doe many things which are sins in themselves for which they are guilty before God and deserve to be cast out into everlasting pains Cursed be he that abideth not in all Yea the holiest men do many evill works commit many sins and acts which are evill in themselves Such was the sin of Peter thrice denying Christ and of David murthering Vriah committing adultery willing to cover it and numbring the people 2. Because they omit many good things which they should doe according to the law 3. Because there is not that degree of goodnesse in those works that proceed from the Saints which ought to be and the exactness of the law requireth for their good works are not so pure and good as God requireth Yea when the Saints perform most holy works yet are they not perfect but have alwaies in this life defects and are stained with sins For faith and the love of God and our neighbour whence good works flow are imperfect in us in this life The effect then shall not be perfect because the cause is not perfect For we doe not perfectly know and love God and our neighbour and therefore neither doe we so cheerfully and perfectly as we ought perform these works unto God and our neighbour I see another law in my members rebelling against the law of my minde And this is the cause why the works of the godly cannot stand in the judgement of God Seeing then all our works are imperfect let us acknowledge and bewail our defects and infirmities and so much the more hasten unto perfection Hence it is apparent that that device of the Monkes touching works of supererogation A refutation of works of supererogation Luke 10.35 is a wicked doctrine which they feign to be works undue to God and the law when men perform more then they ought O blasphemous opinion against that of Christ When yee have done all c. Object 1. If thou * Supererogaveris spendest any more c. Therefore there are works of supererogation Ans In Parables and similitudes opinions may not be grounded on every circumstance and particle seeing that which is like is not altogether the same The Samaritane saith If thou spendest any more not on God 1 Cor. 7.25 but on the sicke man Object 2. I give mine advice saith S. Paul speaking of Virgins concerning whom he had no commandement from the Lord Wherefore advice may be given of doing more works than are commanded Ans I give my advice to wit that I think it profitable and commodious for this life Mat. 19.22 but not meritorious of life eternall Object If thou wilt be perfect goe and sell all that thou hast Therefore there be some exhortations which being put in practise give perfection Ans This is but a speciall commandement whereby the proud young man is called unto humility and to the love of his neighbour and to the office of an Apostleship in Jurie and Christ requireth not supererogation at his hands but perfection and that also he requireth only to cause him to understand how far off he is from it 4. How our works though not perfectly good please God IF our works were not acceptable unto God they should in vain be performed We must therefore know how they please him Whereas then they are in themselves imperfect and many waies defiled they cannot of themselves please God by reason of the exactnesse of justice which is
in God How beit they are acceptable unto him in Christ the Mediatour through faith that is for the merit and satisfaction of Christ imputed unto us by faith and for his intercession with the Father for us For as wee our selves please God not in our selves but in his Son so also our works being imperfect and defiled in themselves yet are accepted of God for the righteousnesse of his Son wherewith whatsoever is imperfect and uncleane in them is covered so that it cometh not into Gods sight The person who is the Agent of good works must first be acceptable to God and then the workes please him Otherwise the very best works of man without faith are not gratefull unto God but are an abomination unto him because they are nothing but hypocrisie And the works of the person which pleaseth God so please God as the person himself doth Now the person pleaseth God for the Mediatours sake that is by the imputation of the righteousness and sanctification or satisfaction of Christ being clad therewith as with a garment before God and therefore the works also of the person are for the Mediatours sake pleasing and acceptable unto God God doth not examine our imperfect justice and our works as they are in themselves according to the strict rigour of the law according to which he should rather condemne them but regardeth and considereth them in his Son Hence is it that God is said to have had respect unto Abel Gen. 4.4 and to his offering to wit in his Son in whom Abel beleeved Whence Christ also is called our High Priest by whom our workes are offered unto God Heb. 11.4 He is called also the Altar whereon our prayers and works being put are pleasing to God whereas otherwise they should stink in the fight of God Wherefore it followeth that we doe as it were supply and repaire our want and defect with the perfection of Christs satisfaction in Gods judgement Therefore saith Paul Phil. 3.9 That I might be found in him that is not having mine owne righteousnesse which is in the Law but that which is of the faith of Christ c. 5. Why we are to doe good workes and whether they be necessary BEfore in the 86. Question certain impulsive causes unto good works were specified and expressed which pertain unto this place namely Our regeneration having a necessary coherence with our Justification Our gratefulnesse for our Redemption Our glorifying and magnifying of God The confirmation of our faith and election and our good example unto others whereby to winne them unto Christ These weighty causes may most amply be enlarged if we reduce them to these three Classes or principall heads to wit if we say that good works are to be done by us in respect 1. Of God 2. Of our selves 3. Of our neighbour I. Inrespect of God they are to be done In respect of God that Because of the commandement Mat. 5.16 1. Because of the commandement of God Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarily to give our selves to good works John 15.12 Rom. 6.13 1 Theff 4.3 that we may perform due obedience unto God who requireth it of us This is my commandement that ye love one another Being made free from sin yee are made the servants of righteousnesse This is the will of God even your sanctification For Gods glory For the glory of God For the setting forth of Gods glory is the chief end why God commandeth and will have good works to be done of us that both by them we may worship and magnifie God and others seeing the same may glorifie out heavenly Father like as that saying of Christ before alledged out of S. Matth. doth teach us To testifie our thankfulnesse Because of that thankfulnesse which the regenerate owe. It is right and just that by whom we are redeemed and from whom we receive exceeding great benefits and those of all sorts we should also love magnifie worship reverence him and declare our love and thankfulnesse towards him by our good works and obedience But God deserveth all our duties by his benefits and wee merit not his benefits by any or all our duties therefore wee owe unto him thankfulnesse in lieu of them which is to be declared in our obedience and good works Rom. 2.1 I beseech you brethren by the mercy of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God Ye are made an holy Priest-hood to offer up spirituall sacrifices acceptable to God by Jesus Christ II. We are to doe good works also in respect of our selves In respect of our selves and that For confirmation to our selves of our faith Mat. 7.18 James 1.20 Phil. 1.11 That by our good works we may make testimony of our faith and may be assured thereof Every good tree bringeth forth good fruit That faith which is without works is dead Filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Now by our works wee must needs know that wee have faith because the effect is not without his cause and wee must know the cause by his proper effect When as therefore we finde not in our selves good works or new obedience wee are hypocrites neither have we faith but an evill conscience For true faith only which never wanteth all her fruits bringeth forth as a fruitfull tree good works obedience and amendment of life and these fruits likewise discern and distinguish true faith from historicall and temporary faith and so also from hypocrifie For our assurance of remission of sins That we may be assured that we have obtained remission of sinnes through Christ and are for Christs sake justified before God for justification and sanctification are benefits linked together which so cleave together and that necessarily as they never can be severed or pulled asunder For Christ obtained both for us at once namely both remission of sins and the holy Ghost who stirreth up in us by faith the study and desire of good works and new obedience For our assurance of our Election 2. Pet. 1.10 That we may be assured of our Election and Salvation Give diligence to make your calling and election sure These proceed from the cause next going before For God hath chosen from everlasting of his free mercy those only which are justified for the merit of his Son Whom hee predestinated Rom. 8.30 them also he called and them also he justified Therefore we are assured of our Election through Justification and that we have received from Christ our Justification which is never given unto the Elect without Sanctification wee know by faith And that we have faith
is in them nor any punishment of sinne and they are assured that they shall never sinne or be punished He will destroy death for ever and the Lord God will wipe away the teares from all faces The feare of God which is in the regenerate in this life is an acknowledging of sinne and the wrath of God and an earnest griefe for the sinnes committed for the offending of God and for those calamities which by reason of sins both we and others sustaine and a feare of future sins and punishments and an earnest desire of flying and shunning these evils by reason of the knowledge of that mercy which is shewed unto us through Christ Feare yee not them which kill the body Mar. 10.28 but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Fearest thou not God seeing thou art in the same condemnation Luke 23.40 This feare is commonly called Son-like feare Son-like feare because it is such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and feare lest they farther offend him and be punished and yet notwithstanding are alwaies perswaded of the love and minde of their Father towards them and therefore they love him and for this love of him whom they have offended they are the more grievously sorry So is it said of Peter So he went out Mat. 26.75 Servile feare and wept bitterly Servile feare such as is of slaves or servants towards their Masters is to shunne punishment without faith and without a desire of changing and amending this life with a despaire and shunning of God and with a separation from him Three diffences between Son-like and slavish feare The Son-like feare differeth from a servile or slavish feare 1. Because this Son-like feare ariseth from a confidence and love of God And therefore 2. It principally shunneth not God himselfe but the dâ—spleasing and offending of God and 3. It is certaine of everlasting life Servile feare 1. Ariseth from a knowledge and an accusing of sinne and from a feeling of Gods judgement and anger against sinne and 2. Is a shunning and hatred of God and punishment and the judgements of God on sinne but not of sinne it selfe 3. And is so much the greater how much the more certain expectation there is of everlasting damnation and how much the greater despaire there is of grace and the mercy of God This feare of God is in the Devils and in the wicked and is that beginning of everlasting death which the wicked feele in this life I heard thy voice in the garden and was affraid Gen. 3.10 James 2.19 Esay 57.21 The devils beleeve and tremble There is no peace unto the wicked Wherefore it is an hatred and shunning not of sinne but of God and is repugnant to the faith and love of God It is noâ— commanded but forbidden in this Commandement 1 John 4.8 There is no feare in love but perfect love casteth out feare for feare hath painefulnesse and he that feareth is not perfect in love Now because in the Saints in this life neither faith nor love are perfect but are often shaken with many tentations and doubts therefore albeit this son-like feare is begun in them yet it is never in that purity but that some servile feare is mingled with it Examples hereof are rife and frequent in the Psalmes and in the book of Job Psal 32.3 and 38.4 Job 13.24 When I held my tongue my bones consumed when I roared all the day Mine iniquities are gone over mine head and as a weighty burden they are too heavy for me Mine heart panteth my strength faileth me Wherefore hidest thou thy face and takest me for thine enemy We are further here to observe The feare of God used in Scripture for the whole worship of God Prov. 1.7 1 Tim. 1.5 1 Joh. 5.2 that oftentimes in Scripture the love of God and the feare of God is taken for the whole worship of God or for the generall obedience according to all Gods Commandements As The feare of the Lord is the beginning of wisdome The end of the Commandement is love out of a pure heart c. In this we know that we love the children of God when we love God c. The reason hereof is because the feare and love of God seeing they spring of faith and hope are causes of our whole obedience For they who truly love and feare God will not offend him in any thing but indeavour to doe all things pleasing and acceptable unto him The contrary vices Unto the feare of God are repugnant 1. In the defect Prophanenesse carnall security and contempt of God 2. In the excesse Servile feare and despaire of which we have already spoken sufficiently VI Vertue Humility Humility is to acknowledge all those good things which are in us and are done by us not to come from any worthinesse or ability of our own but from the free goodnesse of God and so by the acknowledging of Gods divine Majesty and our infirmity and unworthinesse to subject and submit our selves unto God to give the glory of all things which are in us to him alone truely to feare God and to acknowledge and bewaile our owne defects and vices not to covet to any higher place or condition neither trusting in our owne gifts but in the help and assistance of God to hold our selves contented with our vocation and calling not to despise others in comparison of our selves neither to let or hinder them in the discharging of their duty but to acknowledge that others also are and may be made profitable instruments of God and therefore to give place and honour unto them not to attribute unto our selves things above our force and power not to affect any excellency above others but to be well contented with those things which God hath given us and to imploy all our gifts and studies to the glory of God and the safety of our neighbours even those which are of the baser and unworthier sort neither at any time to murmure against God if we faile of our hope or if we be despised but in all things to ascribe the praise of wisdome and justice unto God 1 Cor. 4.6 7. These things I have figuratively applyed unto mine owne selfe and Apollos for your sakes that ye might learne by us that no man presume above that which is written that one swell not against another for any mans cause for who separateth thee And what hast thou that thou hast not received 1 Pet. 5.5 God resisteth the proud and giveth grace to the humble Humble your selves therefore under the mighty hand of God that he may exalt you in due time Whosoever shall humble himselfe as this little child Mat. 18.4 the same is the greatest in the kingdome of heaven Do nothing through contention Phil. 2.3 or vaine glory but
falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
and declared the law The compleatnesse therefore and perfection of our wisedome and salvation which wee have in Christ doth not exclude but include rather and comprehendeth the doctrine of the law OF PRAYER ON THE 45. SABBATH Quest 116. Wherefore is Prayer necessary for Christians Ans Because it is the chiefe part of that thankfulnesse which God requireth of us a Psa 50.14 15. Matth. 17.7 8. And also because God giveth them onely his grace and holy Spirit who with unfeigned groanings beg them continually of him and yield him thanks for them b Luk. 11.9 13. Matth. 13.12 The Explication MAny Questions may be moved concerning Prayer but the chief Questions hereof are foure 1. What Prayer is and how many sorts there are of Prayer 2. Why Prayer is necessary 3. What is required to true Prayer 4. What is the forme of Prayer prescribed 1. What Prayer is and how many sorts of Prayer there are PRayer is the invocation of the true God proceeding from an acknowledgement and sense of our necessity and need and from a desire of Gods bounty in true conversion of the heart and in a confidence of the promise of grace for Christs sake the Mediatour begging at Gods hands necessary blessings corporall and spirituall or giving thankes unto him for the receit of these Invocation the generall of praier The Generall of Prayer is Invocation or Adoration But Adoration is oftentimes taken for the whole worship of God because whom wee worship him wee account for the true God Prayer is a part of invocation For Invocation or To invocate or call upon God is To crave of the true God any thing that is necessary both for the soule and body and to give thankes for benefits received of him Hereof it is here used as the Generall of Prayer Wherefore Prayer compriseth these two specials or parts Prayer hath two parts 1. Petition 2. Thanksgiving What Petition is What Thanksgiving is What Thankfulnesse is namely Petition or Prayer in speciall so called and Thankesgiving Petition is a prayer craving of God blessings necessary both for the soul and for the body Thanksgiving is a prayer acknowledging and magnifying benefits received of God and binding the thankfull party to thankfulnesse acceptable to God Thankefulnesse in generall is an acknowledgement or profession of the quality and quantity of a benefit received and a voluntary binding to the performance of duties mutuall possible and lawfull Thankfulnesse therefore containeth two things Foure sorts of Prayer 1. Tim. 2.1 to wit Truth and Justice Saint Paul maketh mention of foure sorts of prayer 1. Deprecations against evill things 2. Petitions for good things 3. Intercessions and requests for others 4. Thanksgiving for benefits received and evils repelled or removed from us Prayer also is distinguished with respect unto the circumstances of person and place into private and publike prayer Private praye is the conference of a faithfull soul with God Private and publike prayer What private prayer is craving apart for himselfe or others certaine blessings or benefits or giving thankes for some received This is not tyed to words and places For oftentimes an anguished and pensive heart instead of words powreth out sighes and groans only 1 Tim. 2.8 What publike prayer is and the Apostle commandeth that men pray every-where lifting up pure hands Publike prayer is that which is uttered unto God undera certaine forme of words by the whole Church in their assemblies the Minister saying before them as in open congregations it is meet hee should To this is the use of our tongue required and therefore Christ said When yee pray say For to this end was the tongue especially made that God might be magnified by it and Out of the abundance of the heart the mouth speaketh Luke 11.2 Lastly hereby others also are to be invited to the lauding and praising of God 2. Why Prayer is necessary for Christians THe causes for which Prayer is necessary are these 1. The Commandement of God because God hath commanded that we call upon him and will this way chiefly and principally be worshipped and magnified by us Psal 50.15 Matth. 7.7 Luke 11.2 Call upon mee in the day of trouble Aske and it shall be given you When yee pray say Our Father c. 2. Our necessity and want For we receive not of God those blessings which are necessary for our safety and salvation except wee aske them of him For God hath promised them to such only as aske him So that prayer is as necessary for us as craving of almes is necessary for a beggar Now what wee speak of the necessity of prayer the same is also to be said of the necessity of thanksgiving For without giving thanks we lose those things that are given and receive not such things as are to be given and are necessary The necessity of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or increased in no man who doth not aske it no man hath faith who giveth not thanks for it and they which are indued with true faith aske the grace of God and they who have tasted of Gods grace shew themselves thankfull unto God for it and doe more and more crave and desire it The love of God shed abroad in our hearts by the holy Ghost Rom. 5.5 which is given unto us And the holy Ghost himselfe also is obtained by petition or prayers for the holy Ghost is given to none but to him that desireth him Obj. 1. But wee see the wicked also to receive many gifts of the holy Ghost who yet desire him not Therefore not onely they that desire him receive him Answ The wicked verily receive many gifts but not those principall gifts neither those that are proper to the Elect such as are faith repentance and conversion remission of sins regeneration and further what gifts the wicked receive those are not availeable unto them neither doe they receive them to salvation Repl. Infants crave not the holy Ghost and yet they receive him Ans The holy Ghost is not given but to them that aske him that is to those of yeeres and understanding who are able to aske him But even Infants also aske and crave the holy Ghost after this manner having to wit in possibility an inclination to faith and therefore potentially they aske the holy Ghost or have an inclination to aske him Out of the mouth of very babes and sucklings hast thou ordained thy praise Object 2. The effect is not before his cause Psal 8.2 But prayers are the effects of the holy Ghost inasmuch as no man can aske the holy Ghost who hath not the holy Ghost and hee alone worketh prayer in us Therefore the holy Ghost is not received by prayer but is in us before prayer and so by consequent hee is not given to them onely that aske him Answ The
to them only that desire it and who doe not tread under foot the bloud of the Son of God 3. That our faith be exercised because this petition confirmeth our faith and againe this petition floweth from faith For faith is the cause of prayer and prayer is the cause of faith as concerning the increasing of faith The speciall Questions 1. What Christ here callethdebts 2. What is remission of sinnes 3. Why are we to desire remission of sins 4. How sinnes are remitted unto us or what that clause meaneth As we forgive them that trespasse against us 1. What Christ here calleth debts CHrist calleth all our sins debts both originall and actuall of ignorance of fact and omission as himself in S. Lukes Gospel interpreteth himself saying Forgive us our sins for even we forgive every man that is indebted to us Luke 11.4 Why our sins are called debts And they are called debts because they make us debtors to God both of the neglect of obedience and of punishment which we are to pay For when we sin we do not give nor performe unto God what we owe unto him and as long as we give not this unto him so long we remaine debtors and are bound to satisfie by punishment Deut. 27.26 Cursed is every one that continueth not in all that are written in the booke of the Law to do them From this we could not at all be delivered unlesse God did forgive us our sins 2. What is remission of sins THe Creditor is said to Remit the Debtor when he never requireth the debt of him but as if it were paid crosseth it out of his books of accounts and punisheth him not as we may reade in the parable of the King which forgave his servant Mat. 18.28 who besought him the debt of ten thousand talents So God forgiveth us our sins when he imputeth them not unto us nor punisheth us for them and that therefore because he hath punished them in his Son our Mediatour Wherefore Remission of sins is that God will not impute any sin unto us but doth receive us into favour pronounceth us just and righteous and accounteth us for his sons of his meere and free mercy for Christs satisfaction performed by him for us imputed unto us and apprehended of us by faith and that therefore he will not punish us for our sin but endoweth us with justice and everlasting life because the remission of sin taketh away the punishment thereof For sin and punishment are correlatives put sin and you put punishment take away sin and punishment is also taken away Object To remit sin is Not to impute nor to be willing to punish sin in us But this is contrary to Gods justice Therefore when we desire that God will remit our sins we desire that God will invert the order of his justice Answ The consequence of this reason is false because to remit sin is then contrary to Gods justice when remission is given without all satisfaction whatsoever But we desire remission of sins for the satisfaction of Christ for which they are remitted unto us and therefore our sins are not remitted us with any breach of Gods justice because they are remitted us with recompence made for them Repl. If they be remitted with recompence made for them then God doth not remit us our sins freely Answ They are remitted with recompence and therefore not freely in respect of Christ but they are remitted freely in respect of us because he receiveth not satisfaction of us but of Christ who hath fully satisfied him for us Repl. Then this is not freely because we have merited it in Christ Answ That merit is not our merit but Christs because the Father gave us his Son freely who meriteth without any merit of ours coming between and that merit of Christ is imputed to us through grace therefore freely for that merit are our sins remitted us whereupon also it is truly and well added that for Christs satisfaction our sins are not imputed to us For we desire not that God would do contrary to his justice and would not account us in minde for sinners but that he would impute unto us anothers righteousnesse that is the righteousnesse of Christ wherewith we being cloathed our sins also may be covered The summe of all is God forgiveth us our sins freely 1. Because he requireth not any satisfaction at our hands 2. Because he freely giveth us his Son himselfe therein satisfying himselfe 3. Because he freely giveth and imputeth his Sons satisfaction to the faithfull 3. Why we are to desire remission of sins WE are to desire remission of sins 1. That we may be saved because without remission of sinnes we cannot be saved And this benefit God giveth not but onely to those that desire it 2. That we may be put in minde of the remnants of sinnet which are even in the holiest men and that to this end that repentance may evermore increase Wherefore we are daily also to begge and desire remission of sins 3. That we may desire and receive the former blessings because without remission of sinnes those blessings either are at all not given or are given to our destruction So the wicked doe indeed often receive them but not for their salvation as turning rather to their condemnation Object What we have that we need not desire But the godly have remission of sinnes Therefore the godly have no need to desire it Answ The godly indeed have remission but not wholly neither also as concerning continuance but only as touching the beginning thereof This remission must verily be continued because sinne is daily continued even in the regenerate and God also doth continue it to them unto whom he remitteth their sinnes in his Sonne yet with this condition that they daily pray for and desire that continuance Although then God hath remitted unto us our sinnes yet he will that we aske and desire pardon for them and therefore we desire that what sinnes we commit or shall commit the same God would remit unto us 4. How our sinnes are remitted unto us The meaning of the clause As we forgive them that trespasse against us OVr sinnes are so remitted unto us as we forgive and remit our debtors And this Christ added 1. That we may rightly desire remission of sinnes and so that we may come to pray with true faith and repentance a signe and token whereof is the love of our neighbour 2. That when we finde in our selves true faith and repentance we may so have a certaine argument and comfort in us that we are of the number of them unto whom remission is promised and that therefore we shall doubtlesse obtaine remission of sinnes when as we may be certainly assured by this that we our selves remit unto others from our heart their trespasses against us that we please God albeit many remnants of sinne are dwelling as yet within us Object 1. He that remitteth not is not remitted Wee
Churches consent therein 22. What wee beleeve concerning the holy Catholike Church 346. 347. What the Church is 347. how many waies taken 348. The difference between the visible and invisible Church ibid. Her markes 349. Why shee is called One Holy Catholike Church 350. Seven differences between Church and Common-wealth 351. Whence ariseth the difference between the Church and the rest of mankind ib. Whether any can be saved out of the Church 352. Of Church-discipline Vid. Discipline or Ordinances 542. c. Circumcision What and why instituted 422. Why abolished 423. Baptisme succeedeth it ibid. How Baptisme and Circumcision agree and how they disagree ibidem Why Christ was circumcised 424. Comfort What. 31. The true comfort proper to the Church 32. How many parts there are of this comfort ibidem Why spirituall comfort is the onely good and sound comfort 33. How many things are required for the attaining of this comfort 34. Communion What is meant by the Communion of Saints Vide Saints 360. Conception Three things to be observed in Christs conception 271. The full meaning of the Article of Christs conception page 272. Concupiscence What. 614. How it differs from Originall sin ibid. How it is naturall unto us ibid. Conscience How it frameth a practicall Syllogisme pag. 39. How the Elect may sinne against conscience but not unto death pag. 55. Of sinning against conscience and not against conscience pag. 59. Consubstantiation What it is 450. It s Age and Parentage ibidem The Schisme of the Consubstantials 451. 452. Two principall grounds thereof pag. 452. The refutation of the opinion pag. 452. 453. c. 473. 474. 476. c. Contentednesse What. 608. Contracts Ten sorts of them 607. Conversion What worketh our conversion pag. 90. The parts of it pag. 500. 502. What it is and why necessary pag. 501. Why the latter part of our conversion is called quickning pag. 504. The manifold causes of it 504. 505. The effects pag. 505. Whether our conversion be perfect in this life ibidem In what a godly mans conversion differs from an ungodly mans 506. Covenant Of the Covenant of GOD and what a Covenant is 124. Diverse sorts of it ibidem Why a Covenant is called a Testament ibidem How a Covenant can be made betwixt God and Man pag. 125. Whether there be one or moe Covenants ibidem How the Sacrament is called a new Covenant 435. Creation The end of our creation pag. 40. 41. To create signifieth three things pag. 181. How the creation is unknowne to Philosophers pag. 182. Their Arguments against it ibidem Why God would have the doctrine of the creation held in the Church 188. Credulity What it is 612. Creed The Creed expounded pag. 142. 143. c. Two reasons why it is called Apostolike pag. 143. Foure reasons why other Creeds were received into the Church ibidem Why that is to be received before other Creeds ibid. The parts of that Creed pag. 144. The great wisedome and order of the Spirit and Church in disposing the Articles of the Creed 220. Crosse Foure causes for which God would have Christ to suffer the death of the crosse pag. 295. Ancient types of that death ibidem Curse What cursing is and what kindes of it are lawfull 558. D DEath How Christ is said to be dead pag. 296. Whether it were requisite that Christ should die pag. 297. For whom hee died and whether hee died for all pag. 298. Whether Christs death hath taken away our death 301. The benefits 301. Debts What Christ in the Lords Prayer calleth debts 647. Decalogue It s division pag. 527. Rules for the understanding of it pag. 528. The differences between the first and second Table in the Decalogue 529. Deceive How God is said to deceive a deceived Prophet 163. Deliver Deliverance Why the knowledge of our delivery is necessary pag. 34. 35. What mans delivery is and wherein it consists 108. Three causes of the possiblenesse of mans delivery 108.109 Arguments against it answered 110.111 Whether it be necessary certaine and absolute 111.112 two meanes for it ibidem Descension Of Christs descending into hell Vide Hell 303. c. Devils Their sundry appellations with the reasons 191. They are unchangeably evill 192. Discipline Reasons why civill discipline is necessary among the Vnregenerate 63. Of mens authority in the Church-discipline 542.543 A difference betweene Civill and Ecclesiasticall laws 544. E ELect Election That the Elect may sinne against conscience yet not unto death page 55. How farre knowne unto us 358. Whether the Elect are alwaies certaine of their election ibidem Whether they be alwaies members of the Church ibid. Whether they may finally fall 359. Equity What. 595. Erre Errour The Papists boast of their Church not erring pag. 16. Essence Vide Person Excommunication What. 482.494 Two sorts of it ibidem Persons that are to be excommunicated and the order 486. The ends and uses of excommunication 487. The abuses of it ibidem Objections against the word alledged for excommunication 492.494 F FAith Faith what it is with its nature and divers names kinds and differences 133.134 What Justifying Faith is with the causes 136.137 Faith and Hope how differing 137. The properties of justifying faith ibid. The principall cause of faith 138. Its effects 139. To whom justifying faith is given ibid. Faith with its profession necessary for five causes 140. Three waies to know that we have faith ibid. Faith may faint but not fall finally ibidem How we may be made righteous by faith onely 385.386 Three causes of it and foure reasons why it ought to be maintained against the Papists 386. Faith commeth of the holy Ghost 393. differently wrought by the Word and Spirit and Sacraments ibid. Vices contrary to faith 535. Fall Whether God doth leave the fall of man unpunished 101. The faith of Gods children shall not fall away finally 140. Fathers The use of the Fathers testimonies in points of doctrine 18. Father God called Father in divers respects 179.629 Five sorts of Superiors understood by the name of Father and Mother 590. Vide Parents Father in the Lords Prayer how taken 630. Eight causes why we are to call God Our Father in heaven ibid. Feare The feare and love of God how they differ 337. Three differences betweene son-like and slavish feare ibidem The feare of God taken for his whole worship 538. Fidelity What. 608. Flattery What. 612. Flesh The Word made flesh expounded 242.243.254 Of the resurrection of the flesh 364.365 c. What it is to eate the flesh of Christ in the Lords Supper 430.431 Forgive Forgivenesse What forgivenesse of sinne is 362.647 Who giveth it ibid. By whom 363. Whether it agreeth with Gods justice ibid. To whom and how it is given 364. Why we are to desire forgivenesse 648. How they are forgiven ibid. Fortitude What. 599. Fortune Fate or chance how accepted 214. the difference betweene Stoicks and Christians herein 215. What fortune is denied 216. Free Freedome In what God is
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
de veritate mat Art 26. q. 7. An. Christi 1270. The sufficiency of Christs merit is equally extended to all but not the efficacy thereof which comes to passe partly by free-will partly by Divine election by which the effect of Christs merits is conferred in mercy on some and in Gods just judgement it is with-drawn from some Idem in cap. 5. Apocal. We may speake two wayes of that Redemption which was performed by the suffering of God Either according to sufficiency and so his suffering redeemed all because he delivered all so far as concerned him for he is sufficient to save and redeeme all although there were infinite worlds as Anselme saith lib. 2. Cur Deus homo c. c. 14. or according to efficacy and so he redeemed not all by his suffering because all do not adhere to the Redeemer and therefore all have not the efficacy of redemption Peter Lombard l. 3. dist 22. Christ offered himselfe for all to God the Trinity in respect of the sufficency of the price but only for the Elect in respect of efficacy because he effected salvation only for the predestinated Peter Galatinus de arcanis Cathol veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justifie many Though the suffering of Christ is sufficient to blot away the sins of all men yet it was not to blot them all away but of those only who were to beleeve in him and were to repent for that cause he saith And he tooke away or â—are the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de â—ffiâ— pag. 7. Idem lâ—b MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
his body into heaven not carrying away his majesty from the g world because though he be absent in his body presenting himselfe to the Father for us and sitting at his right hand he yet dwels in the Saints by his Spirit and suffers them not to be Orphans as religious Antiquity h speakes Testimonies of Scripture and of the Ancient Fathers a Heb. 9.12 Christ by his owne bloud hath entred once into the holy place having obtained eternall redemption b Acts 1.3 After Christ had suffered he shewed himselfe alive to his Disciples with many certaine signes being seene of them for 40. dayes c Acts 1.11 Then the Apostles returned to Jerusalem from the mount called Olivet which is neere to Jerusalem being distant a Sabbath dayes journey d Acts 1.9 And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight e Austine Tract in John 50. According to the flesh which the Word assumed according to that which was borne of the Virgin according to that which was apprehended by the Jews which was fastened to the tree which was taken downe from the Crosse which was wrapped in linnen which was laid in the Sepulchre which was manifested in the Resurrection you shall not have him alwaies with you Why because he conversed according to his bodily presence 40. dayes with the disciples and they accompanying him by seeing not by following he ascended into heaven and is not here Chrysost Serm. de Ascens Domini Tom. 2. p. 328. Because the space from earth to heaven is great and the sight of their eyes could not throughly perceive the body that was carried unto such an altitude but as our eye-sight failes us when we looke upon a bird mounting high so the higher that body was elevated the more was the sight of the beholders eyes weakened nature not being able to reach higher with the eye therefore the Angels stood shewing the celestiall journey lest any should suppose but that he was carried up into heaven after the manner of Elias who was elevated thither from you Ibid. See what space is betweene heaven and earth or betweene earth and hell or how far this heaven is distant from the higher heaven or how great the space is from the higher heaven to the Angels or from the higher powers to the seat of our Lord above all these is our Nature elevated that man who was here so low that he could descend no lower should be elevated unto such an high seat that he can ascend no higher therefore Paul saith He that ascended is he also that descended Ibid. He descended into the lower parts of the earth and ascended above all heavens f John 16.28 Againe I leave the world and go to the Father g August Tract in Joh. 102. He left the world by a corporall departure he went to the Father by a corporall ascension nor did he forsake the world by his presentiall government Idem Tract in Joh. 50. The Priests commanded that if any man knew where he were he should shew it that they might apprehend him We saith he will now shew to the Jews where Christ is I wish that all who are of their seed would heare and understand who gave command that it should be shewed them where Christ is Let them come to the Church and heare where Christ is and let them apprehend him They shall heare it of us they shall heare it of the Gospel He was slaine by their parents he was buried and rose againe he was knowne of his Disciples in their presence he ascended into heaven there he sits at the right hand of the Father who was judged shall come to judge let them heare and hold Thou wilt answer Whom shall I hold One that is absent Send up faith and thou hast held him Thy parents held him in the flesh hold thou him in thine heart because Christ being absent is present for if he were not present with us he could not be held by us But because that is true which he sayes I am with you to the end of the world he is both gone and yet is here he hath both returned and not deserted us He hath entred his body into heaven and hath not taken away his majesty from the earth h Cyril in Joh. l. 11. c. 3. For though he be absent in body presenting himselfe to the Father for us and sitting at his right hand yet he dwels in his Saints by his Spirit and suffers them not to be Orphans IV. By this only Orthodox faith we know where Jesus Christ our treasure is to be sought and called upon to wit above in heaven at the right hand a of God for where our treasure is there will our b heart be from whence wee must look for him namely from c heaven where lastly our mansion must be after this life to wit in heaven where our Lord hath prepared a place d for us Testimonies of Scripture a Col. 3.1 Seeke the things above where Christ is sitting at the right hand of God b Mat. 6.21 Where our treasure is there is our heart c Phil. 3.20 Our conversation is in heaven whence we looke for the Saviour c. d John 14.3 I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also John 17.24 Father I will that where I am they may be with me that they may see my glory e 1 Thes 4.17 We shall be caught in the clouds to meet the Lord in the aire and so we shall be alwaies with the Lord. V. We reject those odious fictions of the Ubiquitaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onera molesta as strangers from the Christian faith concerning heaven and Christs ascension the most of which fopperies to be seene in their books are scarce worthy of Lucian Surely pious posterity will have cause enough to groane and to wonder at the power of errour 1. They say That the heaven which is above this world which Brentius saith he laughs at is an old wifes dreame or a Thalmudicall or Mahumeticall phansie 2. That the heaven into which Christ ascended is not a place nor above but is God himselfe because forsooth the heaven was incarnate and died for us that it is every-where in which also hell it selfe is and in which not only the Saints but Sathan also and his Angels are found 3. That Christ ascended often into heaven invisibly in the womb of his Mother where the Word was made flesh on the Crosse where giving up the ghost he laid aside the forme of a servant in his resurrection from the dead Lastly visibly upon mount Olivet 4. That this last Ascension was not a true Ascension into heaven but a wonderfull lifting up of Christs body even to the clouds a sight dispensed with or a visible vanishing 5. That Christ in passing to his Father that is in his ascension to heaven did not a haires
the effect of Predestination in which God hath preferred a us to others although we neither were better nor were to be better then others But if faith either in part or in whole should proceed from us presently justification by faith without workes should brag against b God Then secondly that we may be assured that as faith and salvation are not from our selves so they are not in our power but are founded upon Gods immutable and eternall predestination and consequently that these are not uncertaine but sure and immutable howsoever the Divell on the contrary may tempt us And so Luther writes And truly saith he this stable doctrine and immoveable necessitie of predestination is very needfull for wee are so feeble of our selves In praef epist ad Rom. that if wee were in our owne power few or none of us should be saved for Satan would be too hard for us all Now seeing this stable and most certaine determination of God cannot be changed or shaken by any creature surely some hope we have that at last we shall master sin although yet it rageth in our flesh Testimonies of Scripture a Ephes 2.3 5. We were by nature the sons of wrath and dead in our sins 1 Cor. 4.7 What hast thou that thou hast not received But if thou hast received why boastest thou as if thou hadst not received b 1 Cor. 1. 29. Lest any flesh should glory before him Rom. 3.19 For we know that whatsoever the Law saith it saith to them who are under the Law that every mans mouth may be stopped and that the whole world may be under condemmation c John 10.28 I give unto my sheep life eternall and no man shall take them out of mine hand Matth. 24.24 If it were possible the elect should be seduced Luke 22.32 I have prayed for thee that thy faith may not faile 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his 1 Pet. 1.5 Who are preserved by the help of Gods power through faith unto salvation which is prepared to be revealed in the latter time XIX Wee reject then the Pelagian inconsistent and selfe-destroying opinions of Puccius Huberus and such like as strangers from faith and Christian consolation 1. That in God there is no purpose of election and reprobation 2. That there is a generall election of all 3. That Paul Ephes 1.4 generally teacheth all men to be elected in Christ before the foundation of the world Hub. thes 741. 4. That all men were elected in Christ since the fall of Adam Hub. thes 1001. 5. That some are named elect from the event because they are better then others as pure gold is called elect or choice gold and the aire from its serenity and cleernesse is called pure 6. That there is in respect of God no particular election but in respect of men who apply universall grace to themselves thes 735. which is as much as if you would say Not God but we men have chosen our selves 7. That many elect perish 8. That there is not with God any certaine number of the elect 9. That the doctrine of Predestination is not to be taught because it breeds profanenesse and desperation 10. That if God hath chosen some and not others by this means he will be accounted unjust cruell a tyrant a rejoycer at others evill envious the author of sin and corruption in man 11. That faith is the cause not the effect of election that is that God hath chosen us for our faith ARTICLE VI. Of Faith and Perseverance 1. WE beleeve that faith in Christ is the gift of a God not a generall gift and common to b all but a particular effect of Gods c predestination which is given to all and solely to the d elect not only in respect of its increase but also in respect of its first e beginning De vocat gentium l. 1. c. 1. as 't is truly said by Ambrose God is the doner both of the beginning and of the increment of faith And Luther in his Preface on the Epistle to the Romanes saith that properly it ariseth from Gods eternall predestination who ought to beleeve or not to beleeve that by these meanes our holinesse may not be in our owne hands but in the power of God alone Testimonies of Scripture a John 6.29 This is the work of God that you beleeve on him whom he hath sent Galat. 5.22 The fruit of the spirit is faith Ephes 2.8 By grace you are saved through faith Phil. 1.29 Because it is freely given to you in the behalfe of Christ not onely to beleeve in him but also to suffer for him b 2 Thes 3.2 Every one hath not faith c Acts 13.48 So many as were ordained to life eternall beleeved d Tit. 1.1 According to the faith of Gods chosen Phil. 2.13 It is God that worketh in you both to will and to doe according to his free pleasure Phil. 1.6 Who hath begun in you a good worke will perfect it till the day of Jesus Christ II. Perseverance by which men continue in faith to the end and without which no man shall be saved is such a gift of God as is assuredly given to all the elect Matth. 24.14 III. For this God hath a promised I will put my feare in their hearts Jerem. 32.40 De bone persev cap. 2. that they shall not depart from mee c. which what else is it saith b Austine but such and so great a feare which I will put in their heart that they shall with perseverance adhere to mee IV. And the Saints doe daily begge of God perseverance in a faith Lead us not into temptation undoubtedly then they obtaine it of God according to Christs promise John 16.23 Verily verily I say unto you whatsoever you aske of the Father in my name he shall give it to you So Austine in the same place Why is perseverance begged of God if it be not given by God V. They aske then and they receive of God not onely that grace that in the end of their life they may have faith but also that they may perpetually retaine the same which in the Schooles is called a finall and totall perseverance VI. For although many times they offend God by grievous falls and grieve the holy Spirit they cast away and lose many of his gifts they defile their conscience they weaken their faith and as much as in them is break it off as the examples of David and Peter shew yet they doe not so oppose God with all their hearts as to become his enemies and to lose his favour for ever and totally to shake off the holy Ghost and utterly to lose faith because the seed of God a remaineth in them although that powerfull force and sense of Gods gifts doth not at all times shew it selfe but doth under the infirmity of the flesh as the Sun under a cloud or fire under ashes for awhile lurk untill God
Arch-Palatinate of Heidelberge Andrew Pragai an Hungarian then answering Novem. 1. 1617. Also his Assertion or Defence against the foolish scoffes of Maximilian Sandaeus Priest and Jesuite of Herbipolis WHereas one Maximilian a Jesuite Conzio-Sandaeus or Sandaeo-Conzius hath lately in a satyricall wanton straine boldly canvised and with lies torne and defiled the secular Theme concerning the causes why an hundred yeers since Popery which is alwaies to be avoided was driven out of our Evangelicall Churches which Theme was the former yeere the first of November proposed and divulged at Heidelberge by publick authoritie D. David Parrie Professor of Divinitie being President and Andrew Pragai an Hungarian a Candidate or Student in Divinitie at that time Respondent But the Jesuite doth nothing in this unusuall to his Sect which hath from the cradle resolved to restore with all the lies they can the decayed condition of the Roman Antichrist and to keep under the doctrine of the Gospel of Christ with their calumnies and sophistrie But wee must look for nothing else from them who if they dare belye the sacred Name of our Saviour JESUS what wonder if they lye in every thing else But because he hath made no scruple to direct by writing and obtrude to us his lies we thought it was our part not to reject altogether his provocation not yet to answer a foole according to his folly therefore we thought it best to divulge againe the whole secular Theme with a short Defence of those passages which we find depraved by his lies and sophistrie whence the ingenuous Reader may easily judge that the causes demonstrated in the secular Theme are no waies shaken or weakned by that thick close joyned heap of lies reproaches and calumnies which the folly malice and impudence of Sandaeo-Conzius hath so incredibly complicated He makes shew as if he did not deny but that an Apostolicall Synagogue an Idolatrous profanation and Tyrannicall crueltie ought to be avoided and exterminated but hee denies that any of these is to be found in Poperie I warrant you as that servant in Terence excusing his masters naughtinesse Eunuch 5.4 Who quoth he ever saw in a whores house any man apprehended for an adulterer Will you exspect that the Beast will confesse himselfe to be the Beast Or that the whore will professe her selfe to be the great Whore Or that her worshippers will not deny what they doe The contumelies of ancient Christians belong nothing to them in that they were called Asinarii Sarmentitii Semissii These do no more belong to Poperie then the praises of the Virgin to Bacchus these were so many badges of the Christians innocencie That these men doe not worship the Whore who sits upon the seven-hilled Citie that they are not the ministers of Antichristian tyrannie and that they doe not sacrifice to Idols the Christian world will then beleeve when they give over to practise such vanities Your fornication is too naked and apparent God by the light of his word hath detected your filthy pollutions that for the covering thereof this Sandaeo-Conzius doth in vaine crack of the Protestantick Synagogue calling our Assemblies so in scoffe In vaine doth he goe about to paint the Whore and to hide her filthinesse from us by casting a cloak patched up of so many calumnies and of old torne and rotten complaints upon us of purpose to blind-fold us All which are either apparently false or reproachfull or frivolous and ridiculous and indeed documents of Jesuiticall falshood ignorance and impudence of purpose devised to avoid open plea in the Court of Justice in which the guilty partie convented ought first to put in his answer to the interrogatories before he can have libertie to sue his accuser Now whereas there are above two hundred Positions he hath scarce snapt at and gnawn the fourth part of them and that cursorily or like that little curre Lycisca hee hath barked at the Moon But though wee give him leave to bark yet our cause remaines unconquered But it is sufficient that we have pointed at this As for his Corybantick Scheme or cloak fit for the Corybantes Cybelles Priests which he calls the Protestantick Synagogue hee should rather have named it The Jesuiticall sink of lies reproaches and pratling whereas his filth belongs not to us we returne it to the authors of it by the postliminian right or that law whereby things unlawfully taken away were lawfully recovered The secular Theme or Argument of the causes why an hundred yeers ago by Gods great mercy Popery still to be avoided was driven out of the Evangelicall CHURCHES Against the wranglings subtle shifts and calumnies of Maximilian Sands Jesuite briefly asserted 1. Whosoever will be saved above all things 't is needfull that he avoid Popery 2. For Popery is the overthrow of the whole Christian Religion under the name of Christ which cannot stand with salvation 3. Christian Religion consisteth in Faith and Evangelicall obedience obedience in worship and discipline 4. Popery hath turned Faith into Apostasie worship into Idolatrie discipline into Tyrannie 5. So the many causes of abandoning by Gods assistance Popery of old being by others handled at large we will briefly reduce to three First the damnable apostasie from faith Secondly horrible Idolatrie in stead of Gods worship Thirdly Antichristian tyrannie for Evangelicall discipline I. The damnable apostasie of Popery from the faith which we beleeve and by which we beleeve 6. Concerning the apostasie of Poperie from the faith wee will not handle a past but a present history 7. To shake first the principle of faith which is beleeved and into which Christian faith is lastly resolved is to fall off from the faith to overthrow faith and salvation 8. The principle of faith which is beleeved and lastly terminating Christian faith is the holy Scripture contained in the bookes of the Prophets and Apostles and that alone 9. For The Scripture is given by inspiration of God and is profitable for doctrine for reproofe 2 Tim. 2.16 for correction for instruction in righteousnesse that the man of God may be perfect thorowly furnished unto all good workes 10. This principle of faith which is beleeved Poperie hath many waies and at this day is still pulling at it 11. It teacheth that in the holy Scripture there is no Divinitie but what it receiveth from the Church The Assertion The Jesuite in a whispering way hath allowed of these ten Positions therefore they need no defence but by the way we must note that the distinction of faith Lib. 12. de Trinit c. 2. which we beleeve and by which we beleeve is extant in Austine and is delivered by Lombard l. 3. distinct 23. C. Against the eleventh he exclaimes Parrie lies What if the Jesuite lie Parrie wrote truth out of Andradius the Portugall Doctor Lib. 11. defensionis pag. 257. the authentick Defender of the Councell of Trent whose words are these Neither is there in the bookes themselves in which the
can receive a good or evill specification according to the naturall mans will 70. Or that it is a speciall influx but onely suasive the efficacy of which is in mans will against these Scriptures God giveth to will and to do And No man can come to me Phil. 2.13 John 6.44 except the Father draw him 71. Another impious falshood That they whom God predestinated to glory were by their fore-seene merits predestinated or after and for their fore-seene merits against these Scriptures Before the children had done good or evill Rom. 9.11 Ephes 1.4 5. He elected us before the foundation of the world that we might be holy and without blame He elected us according to the purpose of his will unto the praise of the glory of his grace 72. Which Pelagian dreame is not to be called predestination but post-destination 73. Another impious falshood that they can absolutely fulfill Gods Law against this Scripture In many things we offend all And Jam. 3.2 Rom. 8.3 What was impossible to the Law 74. Yea that they can do more then by the Law they should do against this Scripture When you have done all you can say We are unprofitable servants Luke 17.10 we have done what we ought to do 75. Yea that they can be free from all sin in this life if they will against this Scripture Surely there is none just upon earth Eccles 7.21 who doth good and sinneth not 76. Of this the Pelagians of old did brag Mat. 6.12 Luke 11.4 therefore were bid blot out of the Lords Prayer these words Forgive us our sins that is to make an officious lye or to mock God 77. And another impious falshood That by good works they merit life eternall of condignity Rom. 6.23 against this Scripture Life eternall is the gift of God 78. Another falshood That by reason of their good works they can be confident in the day of Gods judgements Psal 130.3 against this Scripture Lord if thou observe our sinnes who can indure it 79. Another blasphemy That by their merits they make God indebted to them that if he do not give them life eternall he must be unjust who forsooth may be sued for such an injurie against these Scriptures Rom. 2.13 11.35 9.20 We are debtors Who gave to him first and it shall be restored to him What art thou that answerest God 80. And it is no lesse blasphemous that Christ alone is not our Mediatour but the Saints Canonized by the Pope make Intercession for us 1 Tim. 2.5 as mediatours in heaven against this Scripture There is one Mediatour of God and man the man Christ Jesus 81. Such as this that They who depart in the faith go into Purgatory fire to suffer for their veniall sins against the Gospell Blessed are they from henceforth who die in the Lord. Rev. 14.13 John 2.24 He that beleeveth in me hath life eternal neither doth he come into judgement but passeth from death to life 82. Another hypocriticall falshood is That the Sacraments instituted by God are not signes of grace confirming faith but vessels containing and confirming grace by the work wrought against this Scripture Rom. 4.11 Abraham received the signe of Circumcision the seale of the righteousnesse of faith 83. And this also of the seven Sacraments of the New Testament unknowne in the Gospell and in the primitive Church 84. And this also of forbidden meats which in the New Testament the Apostle calleth the doctrine of Devils 85. And this doctrine which prohibits Bishops to marry against this Scripture 1 Tim. 3.2 Tit. 1.6 Let a Bishop be the husband of one wife 86. And this blasphemous falshood That the Priests by the five words of consecration do transubstantiate in the Masse the Host into the very body of Christ daily sanctifying it to God the Father and destroying it for the sins of them that live on the earth or that are dead in heaven and Purgatory Rom. 6.9 Heb. 10.13 against these Scriptures Christ dieth no more By one oblation he hath consummated all 87. And who is able to rehearse their other falshoods impieties and blasphemies concerning the Cup of which sacrilegiously they have robbed the people of Contritions Confessions Satisfactions Indulgences Jubilees Holy-dayes Fastings c 88. Therefore Popery by maintaining so many false impious blasphemous doctrines hath fallen from the faith and hath overthrowne salvation both to it selfe and friends 89. Which apostacy from the Faith the Spirit hath plainly fore-told 1 Tim. 4.2 3. That in the latter times some shall fall from the faith giving heed to deceiving spirits and doctrines of Devils speaking falshoods forbidding to marry and commanding to abstaine from meates which God hath made to be received with thanksgiving 1 Thes 2.3 90. The Apostle also foretold that this apostacy should be the signe of revealing the Man of sin and son of perdition that is Antichrist 91. This is that great earth-quake by which Christ the Son of righteousnesse was made black as a sack-cloth the Moone that is the Church was turned into blood the Stars that is the Bishops fell from heaven to earth the firmament of the Scripture being foulded up departed in the second vision of the Revelation 92. This pestilent fume whilst the fifth Trumpet blew openly flying out of the bottomlesse pit by Antichrists meanes that apostaticall Star the black inchantments of Papall decretals and of Schoole Divinity by which Christ the Son of righteousnesse and the heire of heavenly doctrine was obscured and the innumerable vermine of Clericall and Monasticall Locusts eating up the greene pasture of the Church and tormenting men were brought into the Christian world in the third vision of the Revelation 93. These are the great blasphemies but yet not all to which the Beast that came out of the sea opened his mouth And this is the Dragon-language of that earthly Beast making shew of the Lambs two hornes in the fourth vision of the Revelation 94. These are the darknesses with which his kingdome was obscured when the fifth Violl was powred out upon the Beasts throne c. in the fifth vision of the Revelation 95. We have the apostacy of Popery from the Faith fore-told long agoe by the Angel to John and the revolution of an age being accomplished it is revealed againe by the renewed light of the Gospell 96. Which was the most urgent cause why our Parents forsooke Popery and this is the cause why we do the same and so it is concluded 97. That a Church apostatising from faith it to be deserted and forsaken for 2 Cor. 6.14 15. What union is there betweene light and darkenesse 98. Popery is that Church that is fallen from the faith as is said 99. Therefore Popery is to be deserted and avoided II. The horrible Idolatry of Popery 100. God onely is to be religiously worshipped 101. For Religion by Lactantius his definition is the bond of piety by
Fathers one Son not three Sons one holy Ghost not three holy Ghosts The Declaration 14. FAther This Article declares the third concerning the distinction of the persons which consisteth in a distinct manner of existing proper for each person 15. Of none The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is made of or from none having no off spring or originall from any other because he is from himselfe 16. Nor created The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither made of any for neither created otherwise he should be the creature of another 17. Nor begotten So it is in the Greek hence the Greek Divines call the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten for if he were begotten he should be the Son not the Father And this is the manner of existing by which the Father is distinguished from the Son and holy Ghost because he is of none but of himselfe 18. The Son from the Father Not also from the holy Ghost for as the Father onely hath the Son so the Son is onely from the Father therefore he is not the Son of Abraham David and Mary but according to the flesh 19. Not made When the Apostle saith He was made of a woman Gal. 4.4 that is understood according to the flesh not according to the divinity 20. Nor created As Arius blasphemed that the Son was first created abusing a corrupted place in the Apochrypha Syrac 24.14 and depraving other Scriptures which call Christ the beginning of the creature of God to wit not a passive but an active beginning Col. 1.5.18 Rev. 3.4 21. But begotten In the Greek it is begotten of the Father and that alone therefore he is the onely begotten of the Father John 1.14 and that Wisdome that was begot before the mountaines were made Prov. 8.25 that is from eternity This eternall generation of the Son from the Father is the ineffable communication of the divine Essence by which alone the second person of the divinity from the first alone as a son from the father receives the same essence whole and intire which the father hath and this is the way of existing by which the Son is distinguished from the Father and the holy Ghost because he is onely begotten of the Father 22. From the Father So it is in the Greek from the Father as John 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who proceedeth from the Father but Athanasius saith not from the Father alone as he spake of the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father alone which exclusive particle when the later Grecians against the minde of the Apostles and of Athanasius at length added the Latine Church to fill up the Scriptures meaning said From the Father and the Son 23. Not made This is against the Macedonians who feigned the holy Ghost to be a creature created motions and created spirituall gifts 24. Nor begotten Because so he were the Son for to be begotten is to be the Son 25. But proceeding So it is in the Greek as it is said John 15.46 for this procession or emanation is the ineffable communication of the divine Essence by which alone the third person of the divinity from the Father and the Son as a Spirit from him whose Spirit he is receives the same entire essence which the Father and Son have Concerning the manner of this procession and generation to those that curiously enquire that of Damascen should be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene generation and procession we have learned but which is the manner or way of this difference we know not And that of Ambrose Licet scire c. We may know that the Son is begot and so that the holy Ghost proceeds but we may not know how he is begot and how he proceeds And this is the way of existing that he proceeds from the Father and the Son for he is the Spirit of the Son no lesse then of the Father Rom. 8.9 Gal. 4.6 and he is sent from both John 15.26 he proceeds then from both ARTICLE VIII And in this Trinity 26. none is before or after other 27. none lesser or greater then other 28. but all the three persons are co-eternall among themselves and co-equall so that in all things as is said the unity in trinity and trinity in unity is to be worshipped 29. He then that will be saved must thus think of the Trinity The Declaration 26. NOne before To wit in nature and time though in order of existence the Father be the first the Son the second and the holy Ghost the third person 27. None greater Because God admits no quantity but when Christ saith he is lesser then the Father John 14.28 he saith this not in respect of his divinity but onely in regard of his mediation and humanity otherwise that could not be true when he saith I and my Father are one All that the Father hath are mine 28. But all The co-eternity then and co-equality and the co-essentiality also of the Trinity is altogether to be worshipped 29. He then that will He therefore hates his owne salvation who beleeves not the holy Trinity for Whosoever denieth the Son hath not the Father 1 John 2.23 And Who hath not the Spirit of Christ he is none of his Rom. 8.9 For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 The Catholick Faith concerning the Incarnation of the Son of GOD our Lord JESUS CHRIST According to the Creed of ATHANASIUS briefly declared and asserted ARTICLE I. Of the Creed the ninth But 1. it is necessary unto eternall salvation that whosoever will be saved 2. he beleeve rightly the 3. Incarnation of our Lord Jesus Christ The Declaration 1. BVt it is necessary This necessity is every where delivered in Scripture John 3.36 He that beleeveth in the Son hath everlasting life and he that beleeveth not the Son shall not see life but the wrath of God abideth on him Joh. 6.14 This is the will of him that sent me that all that see the Son and beleeve in him may have life eternall John 17.3 This is life eternall to know thee the onely true God and whom thou hast sent Jesus Christ 1 John 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Acts 10.43 To him give all the Prophets witnesse that whosoever beleeveth in his Name shall receive remission of sins by his Name By faith then in the Son of God made man it behooveth all to be saved and without this faith no man can be saved 2. Incarnation also In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inhumanation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his incorporation of the causes truth and manner of which Athanasius lest a famous
antiquitie will overthrow what he binds In the meane while he is warned if he cherisheth no monster that he speak with an upright mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without prodigious phrases For a wise mans words are upright The Epistle of D. David Parie to the illustrious and noble Count Lord Ludovick Witgenstenius c. CONCERNING Christs active and passive justice Illustrious and noble Count IN that I answer your demand later then is fitting I humbly intreat that you will not impute this to any fault or neglect in mee For I acknowledge that you have deserved so well of the Church in generall as of my selfe in particular that your beck shall command both willing and deserved service from mee A concatenation of businesse hath hitherto withheld and pulled mee back now and then from that which I had heretofore begun to write but that I may speak plainly and ingenuously I desire not to interpose my judgement in matters of controversie because I am conscious of mine owne weaknesse that way as likewise in regard of that affection I have to peace which I have alwaies loved I am averse from medling with strange controversies and especially with this of Justice which makes me feare I know not how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it will prove both beneficiall and hurt full to our Churches We know that the reformation of doctrine in our times began from this head I wish it may not end in this The Scripture phrase is plain and simple That we are justified by the bloud and death of Christ and that our justification consisteth in remission of sins Now the dispute is Whether we are justified by the death of Christ whether by it alone whether it be temporarie whether the matter by imputation of which we are justified be one or multiplied simple or made up of parts two or three Whether the imputation be one or double or triple Whether remission of sins be whole or halfe of our justification and I know not what else In which my judgement is that there is more dangerous subtletie then solid veritie and that many worke more with their wit then with their faith And these digladiations are not onely in our neighbour countries exercised but are also every-where spread abroad and diversly agitated according to the acutenesse of mens wits In another corner not far from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is risen another strife more dangerous concerning Gods vindicative justice whether it is naturally or voluntarily in God That as God will raine or not raine to morrow his nature requiting none of these so whether he will punish or not punish the sins of Divels and wicked men his nature requiring neither of these which some seasoned with Socinian subtleties have begun lately to move By which craft Satan doubtlesse goeth about to undermine the necessitie of satisfaction and withall Christs satisfaction for us and consequently our whole faith and utterly to destroy these For it is not unknowne that Socinian nicities aime at this Good God! what meanes this itching humour of arguing and this lust of innovating and pulling up of every thing Whatsoever yesternight they dreamed of to day they utter it in their Pulpits as if they were Oracles and with great eagernesse defend to morrow they are of another opinion and they change their opinions as often as they doe their clothes as though there were not already too many strifes and monstrous opinions in the Church I feare lest these sparkes shortly burst out into a flame which will by degrees set our Churches in a combustion if we be not the more watchfull Therefore Noble Count your singular care and studie deserve high commendation in that out of your grave wisdome and excellent pietie you doe not slightly passe over these increasing evils but you perceive that you are concerned when your neighbours house is on fire and therefore you endeavour to find out fit remedies for these fresh wounds As for my selfe although I confesse that I am not willing to meddle with this controversie but by all meanes desire it may be buried both because I judge it unworthy of our Churches and Evangelicall Schooles especially in this cleere light of Scripture and Reformation as also because I perceive our Adversaries take occasion to oppresse the truth by our wranglings then lastly because whatsoever I say will presently be thought a casting of oile into the fire as the Proverb is by reason of the heat of some who are so violent in maintaining this cause that they can scarce abide their brethren if they be of another opinion Notwithstanding seeing what in this case is demanded from mee is not dissonant to mine office and profession I shall think it no burthen freely to deliver mine opinion of this question and that I may answer in order to all your Lordships interrogatories I will first of all briefly touch the chiefe opinions and reasons of moment in this controversie to wit 1. Whether Christs passive justice alone or his active also be imputed to us for righteousnesse 2. I will in few words unfold what I think of other mens opinions and of the best way to procure concord in this case 3. Whether it be fit to handle this Argument positively and refutatively in popular Sermons 4. I will briefly give mine opinion if it be needfull to leave out or to put out any passages in the Palatinate Catechisme and Directorie As for the first head That the state of the controversie may be better understood we must know in what these Disputers agree or disagree They all agree 1. That to justifie in that sense it is used in the Courts of Justice signifieth to absolve from guilt and to repute one just 2. That wee sinners are justified before God not legally but evangelically that is not by workes but by faith not by our owne but by anothers justice 3. That this justice of another is not infused but imputed by God to the faithfull and that freely 4. That the application of imputed justice is done by faith onely and that to be justified by faith is the same that is to be justified by the justice of another imputed and by faith applied 5. That this externall justice is the merit of Christ alone and his satisfaction for us or Christs righteousnesse imputed to us But they disagree in the explication of this merit or of Christs justice First as the justice of God in Scripture equivocally signifieth sometimes that by which God himselfe is just sometimes that by which he justifieth us So the justice of Christ equivocally is called that by which Christ God and man is just as also that which hee hath merited for us and which by faith hee bestoweth on us the neglect of this equivocation is the cause of all the controversie Againe when in Christ as God and man there is a foure-fold justice affirmed by some 1. His divine or essentiall 2. His humane or formall or originall 3.
is his eternall counsell in saving us before others for from this fountaine flowes the outward calling and inward also to faith in Christ of all those who shall be saved Hence flow faith and repentance justification obedience and perseverance in faith yea our whole salvation and glorification which the Scripture perspicuously teacheth and confirmes in these and such like sayings Whom he predestinated Rom. 8.30 Rom. 11.7 Act. 13.46 Eph. 1.3 c. them he called whom he called them he justified whom he justified them also he glorified Also Election hath obtained the rest waxed hard Also So many as were ordained to salvation beleeved Also He elected us in Christ before the foundations of the world that we might be holy and blamelesse before him in love whom he hath predestimated unto adoption by Jesus Christ De bono persev c. 14. Praesat ad Rom. to the praise of his glorious grace c. Austin confirmes the same saying This predestination of the Saints is nothing else but a preparation of Gods bounties by which they are most assuredly freed who are freed Luther also very emphatically confirmes the same in these words Both flow and have their originall from Gods eternall predestination to wit who shall beleeve who shall not beleeve who shall be absolved from sin who not that all this may be out of our power and onely in the hand of God that we are justified That this fountaine therefore must chiefly be knowne by Divines and by all who will be strengthened in faith and comfort and that it is to be perspicuously and soberly taught in Schooles and Churches who will doubt and that specially for two causes 1. For the glory of God that knowing the meanes and causes of salvation and the qualities of those that are to be saved and salvation it self not to depend from us but from Gods good pleasure alone we may ascribe our salvation not to our selves but wholly to Gods mercie 2. For our consolation that being assured that our faith perseverance and salvation depend not from our owne strength or free-will but that they are grounded on Gods eternall and immutable counsell we may be confident that the same is certaine and immoveable and in this confidence 2 Pet. 1.9 we may studie to make our election and vocation sure to us by continuali prayers and good works ordained by God for this end But this Article doth altogether foule and obstruct this most cleere fountaine with the dirt of equivocation for it denieth see the Conference that our faith and perseverance proceed from the fountain of eternall election as the effect from the first cause and it ascribeth both these in shew to Gods grace but indeed to mans will because it makes mans will the mistresse of Gods resistible grace it makes mans free-will stronger and more powerfull then Gods grace which can be resisted and makes the whole difference of those that are to be damned and saved depend on mens wills by which meanes it is plain that the glory of mans salvation cannot be wholly ascribed to God but he is of necessitie robbed of it Hence it utterly overthrowes both the certaintie of faith grace justification perseverance and indeed of our whole salvation and consequently of our onely comfort in life and death For who doth not understand that the assurance of grace justification perseverance salvation and our whole comfort in life and death can no waies consist with resistible grace and with mans will resisting or able to resist as it were with two principles either repuguant to each other or changing every houre Hence it is apparent what we are to judge of tolerance for who can say that an Article so equivocall and so captious with dangerous high tragicall straines is tolerable Who wittingly and willingly would buy or eat sugar mixt with poyson Who will account that a benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the apple of contentions flung into our Churches which will afford matter of perpetuall strife Will Physicians endure in their Schooles that Empericks adulterate or deny their doctrine of diseases Can Mathematicians endure the false delineations of Mechanicks introducing for example into a quadrangle a false sine for a true one and so overthrowing the grounds of their science Much lesse should equivocall doctrines be tolerated in the Church which using the pretext of grace Prosper Epist ad August deny grace by which the originall of salvation is placed in man mans will is preferred to Gods will therfore one is helped because he wills it but doth not will because he is helped Men are made beleeve that they who are originally evill receive the beginning of their goodnesse not from God but from themselves and 't is taught that God is pleased by other means then by those which he himself hath given And so much of the equivocations of the first Article but how that is rightly to be understood filled up and formed is explained * Cothurno 2º above ARTICLE II. Therefore Jesus Christ the Saviour of the world dyed for all and singular and so far that he hath obtained reconciliation and remission of sins for all by his death but on this condition that no man can really enjoy the said remission of sins except the faithfull man and this is according to the Gospel John 3.16 God so loved the world that he gave his onely begotten Son that whosoever beleeveth in him might not perish but have life eternall And 1 John 2.2 And he is the propitiation for our sins and not for ours alone but for the sins of the whole world The Examination THis is no new matter which the Remonstrants handle in this Article for of old the Semipelagians in Marsiles and Syracusa held the same in these words Our Lord Jesus Christ dyed for all mankind Prosper Epist ad August and no man at all is exempted from the redemption of his bloud although his mind hath been quite averse all his life from him because the mysterie of mercy belongs to all men by which therefore many are not renewed because they are fore-knowne that they account it needlesse to be renewed Therefore so far as concernes God life eternall is prepared for all but as for mans liberty of will it is received by them who of their owne accord shall beleeve God and shall receive the help of grace by the merit of their faith By this Article although in shew they amplified Gods grace and mans redemption yet in effect they minced both giving to God an indifferent grace to Christ the merit of redemption but to free-will the efficacie of both And while they would overthrow the doctrine of Predestination which Austin did maintaine out of the Apostle they did indeed shake the whole Gospel in ascribing the cause of faith and perseverance and consequently of mans salvation to God and Christ indifferently but to mans wit and free-will determinately which what it is they that are taught by God
for it doth not say That he might obtaine the grace of God justice and life eternall but that he might acquire it Then if it should use the same word obtained this would helpe nothing the cothurne for it doth not say for all but that to us to wit beleevers of whom the question is What beleevest thou when thou sayest he suffered Grace c. he might acquire But the Catechisme evidently tieth them with a contradiction For it speakes of the reall acquisition of grace or restitution into the state of grace Acts 20.28 with which Christ is said to have purchased the Church of God with his owne bloud that is to have restored her into the state of grace If then he purchased be all one with he obtained it follows that to obtaine is all one with to restore into the state of grace which they deny and to obtaine reconciliation for all is the same that to restore into the state of grace by denying of which in the Conference they tye themselves againe with the knot of contradiction Coll. p. 497. Nor can they free themselves of this knot by objecting that in the same Answer Christ is said to have sustained the wrath of God against the sins of all mankinde for these words will not suffer themselves to be thus glossed upon and wrested That Christ by his death hath reconciled all mankinde or hath impetrated reconciliation and remission of sins to all mankinde for to whom he purchased this or as they speake hath impetrated the subsequent words teach that by his passion c. But they declare and amplifie the cause and matter of his passion to have beene this to wit The sense and induring of Gods wrath kindled against the sins not of some men but of all mankinde from whence is made an universality of sin and of Gods wrath suffered by Christ against sin but no wayes an universality of reconciliation obtained or restored to all for the impetration or restitution of reconciliation declares the end and fruit of the passion but these words speake not of the end and fruit but of the efficiency and matter of the passion The knot then remaines and in vaine do they seeke a pretext for their buskin in the Catechisme Lastly Coll. p. 171. I finde in the Conference one cunning trick devised to elude the contradiction where they write That the passion and death of Christ doth in order precede both faith and infidelity and therefore the Remonstrants thinke it an absurdity that Christ died for the faithfull and Infidels as Infidels and that they assented he did die for all men of whom afterward some became Infidels some beleevers for they discerned betweene the state of a sinner before his infidelity and in it and so they thinke they have sufficiently salved this contradiction Christ died for all and singular and Christ died not for Infidels whereof there be many but indeed they loose not the knot with these subtleties and new tragicall phrases but they lay open the hidden ulcer of their mindes and the mystery of the new prophesies Therefore let us examine the particulars 1. Though we grant that Christs death and passion do in order precede faith yet 't is false that it goeth before infidelity in order for infidelity in order goeth before mans sin and his enmity against God as in order the cause precedes the effect but sin and mans enmity against God in order precede the passion and death of Christ as the Apostle witnesseth For Christ when as yet we were without strength in his owne time he died for the wicked Rom. 5.6 8 9. also When as yet we were sinners and enemies we were reconciled by the death of his Son therefore infidelity in order precedes the passion and death of Christ Againe there is no consequence Christs death in order precedes faith and infidelity therefore it is absurd to say that Christ died for the faithfull and unfaithfull as they were such for they delude us under the fallacy of non causa for whatsoever becomes of the order of faith and infidelity to Christs death it is most true that Christ died for beleevers and unbeleevers as they were such removing the hidden equivocations Of unbeleevers we have shewed out of the Apostle testimonie for if it be most true that Christ died for sinners and enemies as they were such to wit antecedently that is who in order were sinners and enemies before Christs death then it is most true that Christ died for Infidels as they were such to wit antecedently that is who in order before Christs death were Infidels after ceased to be wicked unbeleevers enemies by reason of their faith The same is also most true of beleevers and that whether Christs death be absolutely considered in it selfe or in relation to Christs intention and the Fathers counsell If we absolutely consider Christs death as in order it goeth before faith we conclude that it is absurd to say that Christ died for the faithfull as such antecedently that is whose faith in order went before Christs death for so beliefe must goe before the thing beleeved which is absurd whereas in such relatives beliefe is posterior to the thing beleeved as knowledge to the thing knowne the sensitive act to the sensible object according to Aristotle But it is no absurdity if we say In Categ c. 8. that Christ died for the faithfull as such consequently that is whose faith looking on Christs death and applying it to themselves might attaine the fruit and efficacy thereof for in this sense our Saviour Christ plainly saith Joh. 17.19 20. John 15.13 John 10.51 that he prayeth and sanctifieth himselfe for those that should beleeve in him that he layeth downe his life for his friends and sheepe to wit consequently who in order after the beliefe of Christs death should be beleevers friends and sheepe But relatively to our Saviours intention and his Fathers counsell if we speake of Christs death as in this Question we ought to speake and understand the phrase to die for another is the most proper signification as was said above it is most true that Christ died and that he would and should die onely for the faithfull as they are such that is for such as should make his death by faith their owne not for Infidels as they are such that is for such as by infidelity should neglect and contemne his death On the contrary it is absurd to say that Christ in that most proper sense did not die nor would nor should die onely for the faithfull but also that he died and that he should and would have died for Infidels as they are such For that this is not onely repugnant to holy Writ and to the event by which we ought to judge what our Saviours will and his Fathers counsell was but that it implies also a manifest contradiction the Remonstrants owne conscience will tell them 3. In that they assent that Christ died for
all men it is well if they meane of the greatnesse of the price of Christs death which was most sufficient for all men but if they meane the fruit and efficacy impetrated or purchased for all men although both in life and death they be strangers to Christ they do not assent to Scripture and to the event but to the Massilian Semi-pelagianisme 4. It is true that of all men some in order after Christs death become faithfull but 't is false that in order after Christs death some become unfaithfull for Christ being to die in order found all men in impiety sin and enmity Rom. 5. v. 6.8 9. therefore he found all in infidelity 5. In that they know how to discriminate betweene the state of a sinner in his infidelity and before it they doubtlesse had not this knowledge in Scripture which knoweth not the state of sin or of sinners before infidelity or without it Rom. 11.31 Ephes 2.2 5.6 Col. 3.6 but testifieth that all men are borne the sons of wrath of infidelity and of disobedience This then is that corrupt lurking sort of mystery of the new Prophesie and the first lye upon which the five Articles and divers other both manifest and occult are built to wit that man is borne without infidelity and that there is no infidelity till man be growne up and rejects the Gospell and from hence that originall sin if any such be is a punishment not a fault and hence is it that the naturall man hath free-will to good and evill otherwise wrongfully is faith demanded of him who hath not the faculty of beleeving hence are predestination and election of fore-seene faith hence an universall impetration of reconciliation by Christs death hence is resistible grace or indifferent hence is the apostacy of the Saints uncertain perseverance doubtful faith other hid matters which time wil reveale Out of all this two things we have to observe One is that by this cunning shift of the order of faith to Christs death the contradiction is not unfolded or avoided by which they are forced to entangle themselves in this Article That Christ died absolutely for all and singular and obtained reconciliation for all and yet that he died not for Infidels whereof there be many nor obtained reconciliation for them which is an evident argument of an evill cause For when the Adversary is driven to admit of contradictions he is gone The other because this Article troubles the Church with contradictions and equivocations and overthrowes it selfe that it is not to be suffered in the Church ARTICLE III. Man hath not saving faith from himselfe nor by force of his free-will seeing that in the state of defection and sin he cannot of himself either thinke or do any good which is good indeed such as saving faith is but it is necessary that he be borne over againe by God in Christ through his holy Spirit and that he be renewed in his minde will affections and all his faculties that he might think understand will and performe that which is good according to that of Christ John 15.5 Without me yee can do nothing ARTICLE IV. This grace of God is the beginning progresse and perfection of all goodnesse and that so far that the regenerate man himselfe without this first or adventitious exciting consequent and co-operating grace can neither will thinke or do any good nor resist any evill tentation so that all the good workes which we can imagine are to be ascribed to the grace of God in Christ As for the true manner how that grace worketh that is not irresistible for it is said of many They resisted the holy Ghost Act. 7. and else-where in many other places The Examination ALthough these two Articles in some sort differ for the third is concerning the operating cause of faith and conversion in an unregenerate man the fourth in the former part is concerning the operating cause of the progresse increment and perfection of all good in the regenerate man the other part is concerning the manner by which that cause produceth both faith and conversion in the unregenerate and the progresse increment and perfection in the regenerate notwithstanding they do altogether cohere and therefore in the Conference were conjoyned by the parties that conferred yea and the fifth which is concerning the perseverance of the Saints Coll. p. 206. 225. 237. 268. is knit to the fourth because the way of operating grace hath relation as well to that perfection which is obtained by perseverance as to its beginning and progresse The third needs not much examination if we follow the naturall sense of the words in both parts it is consentaneous to holy Writ 1. That the procreating cause of saving faith in man is not man himselfe or his free-will because in the state of sin man is not fit to think or doe any good thing of himselfe according to Scripture Ephes 2.9 2 Cor. 3.5 c. 2. That man necessarily must be by God in Christ through the grace of the holy Ghost regenerated or illuminated in his minde renewed in his will affections c. to understand think will and perfect that which is good according to the place alledged John 15.6 The fourth also in the former part if you looke upon the words is true and gives glory to God because it ascribes the beginning progresse and perfection of all goodnesse in the regenerate man to God or to grace according to these sayings Jam. 1.7 Ephes 2.9 Phil. 1.6 c. Neither would the orthodox men in the Conference reprehend any of these if they be understood according to the meaning of holy Scripture But there is poyson in the taile The closure concerning the way of the operation of that grace takes away what before was granted They deny this way of operation to be irresistible in the Conference they call it resistible These words in their very sound are horrid and barbarous and not without a Solecisme they are barbarous because not knowne to Latine Writers for ought I know nor to the holy Scriptures unheard also in the Schooles of orthodox Protestants and perhaps of the Jesuites too I have not read all the Jesuites but Bellarmine the chiefest of them an exact Disputer of generall and speciall assistance or indifferent and not indifferent motion and grace in his Books of Grace Free-will hath it no where as I remember It seems that Arminius his party hath devised this high buskin of irresistible grace to the great benefit of their cause to make the truth the more envied As if forsooth the orthodoxall party did teach that grace were irresistible that is coactive or coaction Even in sense and signification the termes are barbarous for that is irresistible which cannot be resisted resistible which may be resisted By what Authour will they prove this to be spoken passively Why may not rather actively irresistible signifie that which cannot resist resistible which can resist Many verbals indeed in
of our Catechisme which saith That by nature we are propense to hate God and our neighbour that we are so corrupt that to doe well we are altogether unapt This sure is it which resistible grace goeâ—h about to abolish Out of all this it is manifest that the Remonstrants in both Articles Art 1. coth 7. especially in the closure of the fourth either abuse the equivocation of the word grace explained above affirming that the operation of calling perswading exciting grace which they call adventitious and precedaneous is resistible which orthodoxall men deny not and so with vain debates they trouble the Church and State or by understanding the operation of grace producing faith and conversion they dangerously corrupt the doctrine of grace with Pelagius or lastly they do entangle themselves again with the knot of contradiction in ascribing to operating grace alone faith and conversion and making the same resistible that is indifferently depending from the will of man Again while they professe that faith is the meer gift of God and yet make the same to depend resistibly from the assent of mans will they fall into such contradictions that no Sophistry can reconcile But Col. p. 502. when the Adversary as we said before is forced to contradict himselfe it is knowne that he is subdued They deny that grace whether resistible Col. p. 226. or not proceeds from Gods absolute decree for this they hate worse then dog or snake But it is sufficient that the Apostle witnesseth this where he conjoynes vocation not externall onely Rom. 8.30 but most properly internall justification the producer of faith immediately with predestination as the effect with the first cause But what-ever this is it will no wise help their turn Suppose there were no predestination in heaven no election yet this most firm principle of Scripture remains asserted by Austin in the fore-alledged places That Almighty God hath a most omnipotent power over the wills of men and that he can according to his pleasure either leave the wills themselves in their sins or encline them to good i.e. make them irresistible to his grace With which principle if resistibilitie of grace could stand which they feign i.e. the imbecillitie and indifferencie for effecting of faith and that power of mens wils in rebelling against grace and God himself working in man I say if these could stand God could not be Almighty nor would there ever be any conversion of man to God nor regeneration which is so evident that no Sophistry can elude it And this is sufficient concerning the 3d. 4th Article And how tolerable these are every man may see ARTICLE V. Who are by true faith ingraffed into Jesus Christ and therefore partakers of his quickning Spirit they have power sufficient to fight against Satan sin the world and their owne flesh and to obtain the victory but by the help of the grace of the holy Spirit So Jesus Christ is present by his spirit to them in all tentations stretching out his hand and confirming them if they be ready for the combate if they require his help nor be wanting to themselves and this so much Hebr. 3.6 14. 2 Pet. 1.10 Jude 3. 1 Tim. 1.14 Heb. 11.15 that by no cunning of Satan or strength can they be seduced or taken out of Christs hands according to that of John 10. No man can take them out of mine hand But whether these same may not by their negligence desert their beginning in Christ and embrace again this present world and whether they may not fall off from the holy doctrine once delivered to them make shipwrack of their consciences and fall away from grace ought to be weighed fully out of holy Scriptures before they can be taught with full tranquillitie of mind and plenitude of confidence The Examination WHereas the Remonstrants in this Article professe that they deliver in their Conference the doctrine of the Saints perseverance in faith wee may justly wonder why they are so wary in expressing the word perseverance or persevering and much more why they are afraid once to name God except it be because they betray in the adversative clause that they would have both the name and the thing quite extermined out of the Church But their consciences did so dictate to them that God would never blesse so wicked a designe that they cannot endure perseverance should be called the gift of God Col. p. 407. and are not ashamed to write that it is ill done to call it so But if we must speak the truth by this means they do too much bewray their perversnesse and ignorance For is it not perversnesse to say that is not rightly called the gift of God which God hath so often in Scripture promised to bestow upon the faithfull and which the Saints so earnestly desire God to bestow on them Is it not ignorance to deny perseverance to be a gift and that infused and not to think that perseverance is nothing else but faith it selfe persevering to the end But is not faith the gift of God infused Col. p. 502. Do not they themselves confesse that it is the meer gift of God But they cannot be ignorant that Austin in a book by it selfe asserted the gift of perseverance against the remainders of the Pelagians to which book he gave the title Of the good of perseverance the argument thereof is nothing else but the same to wit That perseverance in faith to the end is the gift of God is to be sought of God and is given truly to all that are called and predestinate according to the purpose of God This is Austins opinion These men throughout all their Conference as appeares can well enough endure the perseverance of the Saints but no waies that it should proceed from predestination as the effect from the cause or that it should be held certaine seeing all the engines of these five Articles are devised and directed to overthrow the counsell of Gods discretive predestination And on the contrary to erect the idoll of self-power in us But let us weigh the words of this fifth Article The fifth answereth the fourth For whereas the fourth with the third is very bountifull in extolling of grace but what it gave in the last clause it took away so this very carefully provides for the means and security of salvation in the faithfull in the three former parts for it is quadripartite as it seems 1. That they have meanes sufficient to resist Satan and sin by the help of grace 2. That Jesus Christ in all tentations is present with them and reacheth out his hands to them 3. That he so confirmes them that they cannot be seduced or taken out of Christs hands by any deceit or violence of Satan With such large priviledges they have sufficiently provided for perseverance But as before so here there is poyson in the taile for what they granted in the adversative appendix they call it in
is the most proper effect of predestination so that without perseverance predestination cannot be fulfilled 4. Because Christ prayed Coll. p. 344. and doth pray for the perseverance not of Peter alone but of all who were to beleeve by the Apostles preaching but the Father alwayes heares the Son Luke 22.32 Joh. 17.20 John 11.42 c. 5. Because they that are ingraffed into Christ by true faith Coll. p. 344. pray incessantly for their owne perseverance but whatsoever they aske of God by faith they obtaine it And this was Austines second Argument for the good of perseverance 6. Because they that are ingraffed by faith into Christ truly Coll. p. 345. are by the power of God faithfully preserved in faith persevering to the end Coll. p. 345. 1 Pet. 1.5 7. Because they that are by true faith ingraffed into Christ have their salvation sealed in their hearts by the earnest of the holy Ghost and consequently their faith and perseverance are sealed too Coll. p. 346. 2 Cor. 1.21 Ephes 1.13 c. 8. Because true beleevers are like a tree that doth not wither the wise man that built upon the rock the seed cast into the good ground c. according to Scripture Coll. p. 346. 9. Because true beleevers are distinguished from temporary back-sliders by reason the faith of those is rooted in their hearts but the faith of these hath no roote 10. Because the Scripture expresly confirmes Coll. p. 347. that the true beleevers can or shall never utterly fall away Rom. 6.2 8 9 10 11. 1 Joh 3.9 1 Joh. 5.4 Against these points all that with much verbosity are handled by the Novelists in the Conference from page 414. to page 459. come to this one point of the condition required in the faithfull which exception wee have already shewed both to be weake and also to be overthrowne by the promises themselves now all are reduced to this one solid and unanswerable demonstration from the position of sufficient causes to the position of the effect thus To whom God hath promised to give certainly perseverance in faith and who are kept by the power of God in faith to the end and for whose perseverance Christ hath prayed and doth pray and who pray themselves incessantly for the same and whose perseverance is grounded in Gods eternall predestination their perseverance in true faith unto the end is not doubtfull but sure according to the Scripture All ingraffed into Christ by true faith are such to whom God hath promised to give perseverance Jer. 32.40 Psal 25.1 c. and who by the power of God are preserved by faith unto salvation 1 Pet. 1.5 and for whose perseverance Christ did and doth pray John 17.20 Rom. 8.34 and who daylie in the Lords Prayer call upon God for the same whose perseverance at length is founded in Gods eternall predestination Mat. 24.24 Rom. 8.30 Ephes 1.11 14. 1 Thes 2.13 14. c. Therefore the perseverance of all those who are inserted by true faith into Christ is not doubtfull but certaine according to Scripture No lesse firme a demonstration doth the proximate cause yeeld which begets true faith alwayes remaining in the Elect out of two sayings in Scripture joyned together 1 Pet. 1.23 You are renewed not of mortall seed but of immortall by the word of God which abideth foe ever And 1 John 3.9 He that is borne of God sinneth not because the seed of God remaineth in him nor can he sin because he is borne of God Hence we reason thus They who are borne of the immortall seed of Gods word and in whom this immortall seed notwithstanding their infirmities doth remaine in them also faith abides nor doth it finally faile and consequently perseverance which is faith it selfe not failing but remaining and persevering the reason of this is the individuall knitting of the cause and the effect because the immortall seed of Gods word remaineth not in whom it doth remaine but by faith All that are ingraffed into Christ by true faith are borne againe of the immortall seed of Gods word as Peter the Apostle witnesseth and in them abideth this immortall seed not withstanding their infirmities witnesse John the Apostle In all then that are by true faith ingraffed into Christ faith remaines neither doth it ever utterly faile and consequently perseverance c. What need many words If the perseverance of the Saints be doubtfull then is it not given certainly by God to all them that aske it daylie praying with all their heart Hallowed by thy Name thy Kingdome come thy will be done on earth as it is in heaven Leade us not into tentation Cyp. de Orat. Aug. de bono persev c. 2.3.6 but deliver us from evill c. In which Petitions Cyprian and Austine learnedly and religiously teach that perseverance is begged of God then 2. this promise of God besides others will be vaine Heare O house of Jacob who have beene carried by me from the wombe even to your old age I am with you and till you be hairy I will carry you Isaiah 46.3 Phil. 1.6 I have made I will beare I will also carry and will deliver 3. In vaine will the Apostles most hearty perswasion confidence and promise be I am perswaded that he who hath begun a good worke in you will perfect it Rom. 8.33 1 Cor. 1.8 untill the day of Jesus Christ For I am perswaded that neither life nor death c. can separate us from the love of God in Christ Jesus God will confirme you to the end unblamable untill the day of our Lord Jesus Christ 4. In vaine will be the prayer and confidence of the Saints praying with David O God forsake me not in mine old age and when my head groweth gray Thou hast shewed me many and great afflictions but thou hast returned and quickned me 5. Justifying faith will be in vain or the assurance of the remission of sins for the time present for he that doubteth of Gods promise for the time to come feignes that he beleeves the promise of the time present Isai 46.3 Isai 43.25 for these are conjoyned I did beare you I will beare you till your old age I I am he who blot out thine iniquities c. and will not remember thy sins any more 6. In vaine finally is the faith of eternall life and salvation because he that doubts of his perseverance in faith without which life eternall is not obtained how can he be confident of life eternall for he that doubts if he shall live till the morrow how can he be assured he shall live eternally so instead of faith a fallacious opinion shall take place in mens consciences hesitation doubting feare anxiety undermining and overthrowing all Christian comfort and confidence will domineere These are the fruits which the deniall of perseverance will bring forth all which are false impious blasphemous against which the perseverance of the Saints stands as a strong
The furthering causes of conversion are The crosse and chastisements whether our own or others also the punishments benefits and examples of others The helping causes Jerem. 31.8 Psal 119.71 Mat. 5.16 Thou hast corrected mee c. The subject or matter wherein conversion is placed is the will minde heart and all mans affections wherein there is an alteration by means of conversion The forme of conversion is conversion it selfe with all the properties and circumstances thereof which are 1. In the minde and understanding The materiall cause The form of conversion a right judgement concerning God his will and works 2. In the will an earnest and ready desire and purpose of avoiding our former falls and a declining of Gods displeasure with a resolution to obey God according to all his commandements 3. In the heart new motions with good and reformed affections conformable with Gods law 4. Uprightnesse in our outward actions and whole course of life with obedience begun after Gods law The Object of conversion is 1. Sin or disobedience The object which is the thing from which we are converted 2. Righteousnesse or new obedience which is the thing whereunto we are converted The chief finall cause of conversion is Gods glory The finall causes Luke 22.51 Mat. 5.16 the next and subordinate end is our good even our blessednesse and fruition of everlasting life There is another end also of conversion lesse principall to wit the conversion of others To this place of conversion belong those questions of Pelagianism Whether a man be able to convert himself without the grace of Gods Spirit and Whether by free-will a man be able to prepare himself unto the receit of grace The former was maintained by Pelagius contrary to these expresse testimonies of Scripture Turne thou mee and I shall be turned God worketh in as both the will and the deed An evill tree cannot bring forth good fruit The later the Schoole-men and the Papists at this day defend contrary to the same words of Scripture and contrary to that direct proof against their opinion No man cometh unto mee except my Father draw him Thomas Aquinas attributeth preparation unto free-will Vid. Suâ—â— Theolog Partis primae parte secunda quaest 109 Art 6. but not conversion Now this preparation he thus coloureth that it is indeeda furtherance to the habituall grace of conversion but yet through the free assistance of God moving us inwardly 5. What are the effects of mans conversion THe effects of conversion are 1. A true and ardent love of God and our neighbour 2. An earnest desire to obey God according to all his commandements without exception 3. All good works even our whole new obedience Vid. Cal. Institur lib. 3. cap. 3. Paragraph 16. 4. A desire of converting others and re-calling them into the way of salvation In a word the fruits of true repentance are all the duties of piety towards God and charity towards our neighbour 6. Whether mans conversion be perfect in this life OUr conversion unto God is never perfected and accomplished in this life but is here in perpetuall motion untill it attaine unto perfection in the life to come Wee know in part Hereunto beare witnesse all the complaints and prayers of the Saints 1. Cor 13 9. Pâ—al 19.12 Rom. â— 2 Mat. â— 10 Rom. â— Gâ—â— â— leanse thou mee from my secret faults O wretched man that I am who shall deliver mee c. Forgive us our trespasses The wrestling also and conflicts between the flesh and the spirit in the converted testifie hereof The flesh lusteth against the spirit The exhortations also of the Prophets and Apostles that the converted should yet be more converted confirme this position Hee that is righteous c. Wee may thus make evident demonstrance hereof Revel â—2 11 Neither the mortification of the flesh Both parts of coâ—veâ—sion are imperfect in this life nor the quickning of the spirit is absolute and perfect in the Saints in this life Therefore mans whole conversion cannot be absolute and peâ—fect Concerning the imperfection of man in the mortification of the flesh there can be no question or doubt thereof it is so apparent because the Saints of God doe not onely continually wrestle with the concupiscence of the flesh but oftentimes also yield and give over in the conflict oftentimes they sinne and slip and displease God though they defend not their sins but detest bewaile and study and endeavour more and more to shun and avoid them Touching mans imperfection in the quickning of the spirit the same combate giveth testimony and verity sith our knowledge is but in part only the renuing of our will and heart is even such for our will followeth our knowledge Two causes of this imperfection in man Now there are two evident causes why the will of the converted tendeth imperfectly to good in this life 1. Because the renewing of our nature in this life is never made perfect either concerning our knowledge of God or concerning our inclination to obey God whereof Saint Pauls onely complaint maketh sufficient proofe I know that in mee that is in my flesh dwelleth no good thing 2. Because the converted are not alwaies ruled by the holy Ghost Rom. 7.18 19. but sometimes forsaken by God for a season either to examine or try them or to chastise and humble them notwithstanding at length they are re-called to repentance so that they perish not Muke â— 24 The 〈◊〉 why God 〈◊〉 râ—th 〈◊〉 mâ—â—rfeâ—tioâ— to be â—â—man Pâ—â—â—â—â—3 Ma. â— 12 I beleeve Lord Lord helpe mine unbeliefe But the causes why God finisheth not as hee might mans conversion in this life are these 1. That his Saints may be humbled exercised in saith patience prayers and skirmishing with the flesh and not wex proud with an opinion of perfection but daily pray Enter not into judgement with thy servant O Lord. Forgive us our trespasses 2. That they may more and more goe forward unto perfection and covet it more earnestly 3. That contemning this world they may the more aspire and hasten to the heavenly life as knowing that their perfection is reserved untill then Set your affectioâ—s on things which are above Col 3 2 3 4. 1 Johâ— 3.2 Your life is hid with Christ in God Mortifie therefore your members which are on the earth It doth not appeare what we shall be and we know that when he shall appeare we shall be like him Of this imperfection Calvin hath a notable saying In tit 5. 3. parag â— This reparation or restoring faith he is not finished in one moment day or yeer but God bâ— continuall and sometimes slow proceedings abolisheth the corruption of the flesh in his Elect. hee cleanseth them from their filth and consecrateth them temples unto himselfe bâ—renuing according unto true purity all their senses that they may exercise themselves in repentance their whole life time and they know that of
question in their Conference they plainly take it away yet nor without buskin-phrases but such as bring in the same inconveniencies which before they did so that either they betray themselves to be equivocating disturbers or entangle themselves with contradictions which thus appeare In the appendix or addition they say But whether they who by true faith are inserted into Jesus Christ and therefore partakers of his quickning Spirit may not forsake the beginning of their being in Christ fall away from faith lose grace is to be more exactly considered out of Scripture before they can teach it with confidence that is they doubt whether it be true But if before they speak the truth they cannot doubt of this For if they who by true faith are inserted into Christ have sufficient strength to obtaine the victory over sin Satan c. and Christ in all tentations is present with them and reacheth out his hand that they cannot be seduced or taken out of Christs hand by any cunning or strength of Satan how I pray can it be doubted but that such by reason of the helps given to them by Christ and by reason of his assistance and of his confirming and aiding of them in all tentations but chiefly of defection can never forsake the beginning of their being in Christ can never fall away from faith and can never be robbed of their grace In questioning then that which before they asserted and that indeed most truly doe not they fight against themselves They except that their assertion is not categoricall but conditionall that Christ by his Spirit is present with them that hee stretcheth out his hand to them and confirmes them that are inserted into him by true faith if so be they are ready for the fight and beg his help nor be wanting in performance of their duty c. But that this condition is not placed or performed by many and that therefore no conflict followes But I pray what kind of God doe they feigne here whom secretly they exclude What kind of Christ What kind of Spirit To wit such an one who indeed furnisheth those who by true faith are engraffed into Christ with the meanes of resistible grace but doth not fit them for the combate in their tentations suffers them so to snort that they seek not for his help that they are wanting in the performance of their dutie but Gods promises and asseverations doe teach far otherwise for albeit the condition of the combate of prayers and vigilancie which they require be altogether necessary for perseverance yet that this is not so much proposed by the faithfull which is all these men would have as effected by the Spirit of God in the faithfull is cleere by these and such like testimonies Deut. 30.6 Jer. 32.40 De bono persev c. 2. Ezech. 36.27 Isa 59.21 The Lord thy God shall circumcise thine heart and the heart of thy seed that thou maist love the Lord thy God with all thine heart I will put my feare in their hearts that they shall not depart from mee Which words Austin citing for the good of perseverance thus explaines So great shall my feare be which I will put in their hearts that they shall adhere to me continually I will put my Spirit in the midst of you and I will make that you shall walke in my precepts and keep my judgements and doe them This shall be my covenant with them saith the Lord My Spirit which is in thee and my words which I have put in thee shall not depart from thy mouth I will poure upon the house of David and upon the inhabitants of Jerusalem Zach. 13.10 1 Cor. 1.8 Phil. 1.6 1 Pet. 1.5 the spirit of grace and supplication and they shall look on mee whom they have pierced c. God will strengthen you even to the end He that hath begun in you a good worke will perfect it untill the day of the Lord Jesus who by the power of God are kept by faith to salvation c. Either these are vaine promises which God forbid or the assumption is false that the condition is not proposed or performed by many who are not engraffed into Christ by true faith Cavilling to the contrary will not availe That these promises are not absolute but to be understood with a condition to be performed by the faithfull that being strictly understood they exclude the least offences of the Saints that a condition is commanded not promised c. which are vaine shifts For the promises speak plainly concerning the very condition of faith prayers perseverance in the faithfull to be wrought by the holy Ghost Nor will it follow that the working of perseverance is not promised because it is commanded and required of the faithfull For it is commanded also that they feare God that they walke in the commandements of God c. and yet God promiseth I will put my feare c. I will make them to walk in my precepts Now this is commanded not because they can but because they should do what is required and De grat lib. arb c. 16. For this cause saith Austin God commands some things which we cannot doe that we may know what to beg of him Hearing then the command they aske for that which is commanded saying with Austin Give me what thou commandest and command what thou wilt De dâ—no persev c. 20. Which words of mine saith he Pelagius at Rome could not endure when they were rehearsed by a certaine brother a fellow Bishop of mine in his presence and in an angry way contradicting him he had almost fallen foule with him that did repeat them The orthodox men at this day are in the like condition with them and yet these promises do not exclude the faillings of the Saints whether their sinnes be great or small but they lift up those that are fallen from their fall for these promises are sometimes also directed to just men that fall Psal 37.24 Psal 89.34 If the righteous fall he shall not be bruised because the Lord supporteth him If his sons shall forsake my Law c. I will visit with the rod their transgressions but my mercy I will not take from him If then this Article in the three former members is true and certaine as it is most true and certaine it cannot by the condition inserted be excused from this manifest conflict and contradiction of the adversative addition thus All ingraffed into Christ by true faith and therefore partakers of his quickning Spirit are so confirmed by Christ that by no deceit of Satan or by any force can they be seduced or taken out of Christs hand this is true and certaine and All ingraffed into Christ by true faith are so confirmed that they cannot be seduced nor taken from Christ this is not true and certaine but doubtfull and uncertaine and more exactly to be weighed according to Scripture This conflict againe is a manifest argument of an
evill cause and a bad conscience neither doe they elude the conflict but tye the knot while they say That they question not the doctrinall point of perseverance Coll. p. 401. but desire onely to be further instructed But they dispute so through all their Conference of the perseverance of the Saints and they desire to be instructed that among their divers tergiversations they may prove the very same to be plainly false and impious which in the former members of the Article they did assever to be true and certaine Furthermore in the same Conference every-where whether it be to avoid this conflict or to draw envy upon orthodox men sophistically changing the subject of the Article they write that our orthodox Divines teach That they who once beleeved can never againe fall Coll. p. 403 404.353.354 355.372 nor shall fall but are perswaded that let them sin as often as they will they can never lose their faith nor fall from grace but inevitably shall persevere and shall be saved And it is but only this opinion of perseverance as they say or manner of it which they cal in question Coll. p. 353. or dislike For the refuting then and overthrowing of which the engines of seven Arguments are properly directed to overthrow the orthodox doctrine pag. 356. 1. Because of it self it is repugnant to true piety and good works pag. 359. or because the preaching of it is scandalous pag. 360. and the beliefe of it licentious 2. Because it takes away the meanes of exhortations pag. 361. promises pag. 362. and threatnings c. 3. Because it makes the warnings and caveats which the holy Ghost gives us against Satans trecheries ineffectuall pag. 363. 4. Because examples testifie that many who have beleeved have totally and finally fallen from the faith 5. Because many faithfull men are recorded to have fallen grievously and that they have committed the workes of the flesh and hainous wickednesse with which filthy deeds faith could not consist 6. Because this being granted all baptised Infants that are borne of faithfull Parents should be saved 7. Because many faithfull men do so defile themselves with wickednesse that they are to be excommunicated and are excommunicated by the Ministers of the Church But truly if this be all and onely this which they question and oppose they shew themselves to be vaine wranglers I will not say rash disturbers of the Church and State who make such stirre about an opinion which the orthodox no lesse then themselves would have not onely to be examined according to Scripture but also as a scandalous doctrine and manifestly false they oppose it reprove it and judge it fitting to be thrust out of the Church or surely they fasten a notable calumny upon orthodox men fathering an opinion upon them which they do no wayes acknowledge to be theirs And therefore these seven engines of Arguments beate upon that false opinion onely and no wayes hurt the orthodoxall Tenet as is shewed in the Conference Now the Calumnies appeare thus Coll. p. 368. to 398. The first is in the Subject who once beleeve For the Orthodox do not affirme that all such persevere whereas hypocrites also and temporary beleevers not perseverers are said equivocally to beleeve but of these onely they speake who by true faith are inserted into Christ Coll. p. 341. and are partakers of his quickning spirit The other Calumny is in the first Attribute That they can never nor ever shall fall for both Scripture and experience testifie and the Orthodox think and teach that the Saints or such as are ingraffed into Christ being they are men and subject to humane infirmities may not onely fall but have oftentimes fallen through the infirmities of their flesh into small and great sins The third is in the other Attribute Let faithfull men sin never so much yet they may and ought to be perswaded of their perseverance and this is that absurd doctrine of the Saints perseverance But this is as foolish and plaine a piece of Sophistry or fallacy of the accident as if they had said Because sound men may and ought to run and labour so sick men who are in a Fever or in a fit of the Gout may and should run and labour but as sickly dispositions accidentally hinder the vitall actions of the body so the infirmities of the flesh accidentally hinder the spirituall operations of faith and of the Spirit The fourth Calumnie is in the third Attribute The faithfull can never lose their faith nor fall from grace This sounds to them as an absolute impossibility but the Orthodox use a limitation thus The faithfull cannot fall if you looke upon Gods gracious promises for the holy Ghost is a faithfull keeper and the counsell of God concerning the salvation of such as are predestinated is unchangeable and that out of the mouth of our Saviour Mat. 24.24 John 10.28 But if we looke upon the treacheries and strength of Satan and the infirmities of the faithfull when they are left to themselves then they are too part and that every moment to be supplanted by Satan and their owne flesh Coll. p. 36. and they openly professe that in that respect they may fall away and perish The fifth is in the same Attribute To lose faith to fall from grace which these men understand absolutely but the Orthodox understand a limitation That they cannot lose faith nor fall from grace altogether or totally to wit so as to become of faithfull men Infidels and enemies to God as they that sin before regeneration which is false both by testimonie of Scripture and experience The sixth is in the fourth Attribute But shall persevere inevitably They think that we meane any sort of men even such as are carnally secure as if they should persevere nill they will they which is farre from the minde and candor of orthodox Divines And so having unfolded their buskins and removed the calumnies that the orthodoxall doctrine concerning the perseverance of the Saints in faith is true and sound is shewed by ten Arguments taken out of the Scripture in the Conference 1. Because God in his word hath promised to the faithfull in Christ Coll. p. 147. a totall and finall perseverance Jer. 32.40 Psal 125.1 John 10.28 c. Therefore he performes it because he cannot lye This is Austines first Argument for the good of perseverance De bono persev c. 2. Coll. p. 343. 2. Because the Apostles witnesse that God doth and will faithfully performe his promises concerning their preservation in the faith 1 Cor. 1.8 10.13 Phil. 1.6 1 Thes 5.23 c. 3. Because out of the Apostles doctrine Coll. p. 344. Lib. 3. De justif c. 12. Rom. 8.30 the perseverance of those that are called according to Gods Decree is the proper effect of predestination so that Bellarmine himself a great Patron of indifferent or resistible grace doth plainly confesse That perseverance