Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	end_n	good_a	unfeigned_a	1,203	5	10.8412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

as the Egyptians testified by their acclamations to Joseph Gen. 41.43 and the Wiseman saith Prov. 11.1 Rom. 13. 1 Pet. 2.17 My son feare God and the King And Paul Give feare to whom feare is due and honour to whom honour appertaineth And Peter Feare God Honour the King XXIX To this honour succeedeth subjection to wit that godly subjects yeeld to their Magistrate in all just things obedience in the Lord which obedience consisteth in three things 1. That subjects obey all the precepts and commands of the Magistrate 2. That they pay them their due Tributes and Customes 3. That they beare the Civill burthens without murmuring such as conduce to the preservation of the State and defence of the Countrey Of these Paul speaketh Tit. 1.3 Put them in minde that they submit themselves to Principalities and powers that they may be obedient that they may be prepared for every good ●orke And Rom. 13.1 Let every soule be subject to the higher powers Where we must note that he saith to the higher powers for subjects are not subject to a foreigne and strange Magistrate but to their owne as the Magistrate is to command his owne subjects and not strangers or foreigners XXX The Apostles reasons by which he commendeth this subjection to subjects are chiefly six The first is taken from Gods command God so ordained that Magistrates should rule their subjects and subjects should obey their Magistrates but it is not lawfull to resist Gods Ordinance 2. From the contrary wicked and pernicious effect It is most unjust that the creature should resist the Creator but to resist the Migistrate is to resist God for he is ordained to be Gods Minister and Vicegerent 3. From an effect also pernicious The disobedience and contempt of the Magistrate brings revenge and punishment for the Magistrate should be a terrour to the wicked but it is a foolish thing for a man to cast himselfe rashly upon punishment 4. From a profitable effect For it is praise-worthy to obey the Lawes and the Magistrate for he is given to the subjects for their good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. From the impulsive antecedent cause and the end thereof If the disobedient feare not the punishment of the Magistrate yet they ought to keepe their conscience inviolated which by their disobedience they wrong shamefully and provoke Gods anger against them both temporall and eternall 6. From the adjuncts To whom tribute is due to him obedience cannot be denied the subjects then paying rightly tribute to their Magistrates they ought also to performe due obedience By these arguments of Paul the Subjects through all Churches and Common-wealths should by all meanes be driven to yeeld due obedience to the Magistrate XXXI There is also required in Subjects forbearance in bearing with the blemishes and infirmities of the Magistrates as likewise they ought to pray to God for them for because the burthen of the Magistrate is no lesse dangerous then laborious under which oftentimes they faint and are forced to indure much extremity so that sometimes they have scarce time or place to breathe in therefore it is no wonder if many times he is carried away with humane affections to wit with pride ambition intemperance pleasures sloth forgetfulnesse security anger fury and such like passions to which so much the more then other men they use to be obnoxious by how much more they are urged and assaulted with molestations more then other men It will be then the duty of pious Subjects to beare patiently with these infirmities no lesse then children should patiently indure the blemishes of their Parents Besides they ought to beseech God for their safety and prosperity as the Apostle prescribes I exhort above all things that intercession prayer and supplication be made for all men for Kings and all that be in authority that we may live a peaceable and quiet life in all godlinesse and honesty for this is good and acceptable in the sight of God our Saviour XXXII In the saying of Paul which we alledged a little above three questions use to be moved to which we will briefly and succinctly answer The first is on the Subjects part Whether the Pope Bishops and other Clergy-men are contained also under the name of higher Powers The second as also the third are of the Magistrates part Whether wicked Magistrates as were Nero and Caligula or such as are given to Idolatry be worthy of honour Also Whether obedience is to be given to that Magistrate who oppresseth his Subjects with divers wrongs and burthens and so becomes a Tyrant commanding oftentimes that which is repugnant to good manners and honesty against God and his Word XXXIII To the first question it is thus answered Though Bishops Ministers and Pastors in respect of their Doctrine and Function immediately are subject to God yet notwithstanding in respect of the Calling it selfe to wit the Ecclesiasticall Ministery and their diligence in performing of it yea much more in respect of their strength and life the government of their families and possessions by the generall command of the Apostle they are no lesse subject to the Magistrate to his power and jurisdiction then all other Christians Hence we reade in the Old Testament that the Priests and Levites in their Office depended on the Kings beck and pleasure and did all things accordingly as we see in the history of David Solomon Mat. 22.21 Mat. 17.27 Rom. 13.1 Josaphat Josiah Ezekiah In the New Testament saith Christ Give to Cesar that which is Cesars Christ also paid tribute for himselfe and for Peter the Apostle also saith without any limitation Let every soule be subject to the higher Powers The same doth Gregory acknowledge of the Romane Prelates l. 1. Epist 31. and so doth Chrysostome Bishop of Constantinople expound that saying of Paul Let every soule be subject This saith he is injoyned not onely to secular men but also to all Priests and Monks whether he be an Evangelist an Apostle or a Prophet or whosoever hath attained to high places for this subjection is no hinderance to piety S. Bernard also thus writes to Henry Archbishop of Sena or Senon Bern. Ep. 42. who refused to obey the King Let every soule be subject to the Powers If all then yours Who will except you out of this universality He that goes about to except you goes about to delude you Christ both commanded and practised otherwise Give saith he to Cesar what is Cesars and to God what belongs to God what he uttered verbally he performed really Cesars Maker stuck not to pay tribute to Cesar he left this example for you to follow By the Imperiall Law it is thus commanded Let all live according to the Laws although they belong to the house of God l. Omnes C. de leg Const Princip XXXIV From this command and practise of Christ the Bishop of Rome hath freed himselfe by denying tribute or obedience to Cesar nor hath he only

fallacies and condemneth their Idols and other vices then any other Sect which rather either tolerate and winke at or patronize and defend them The world hateth me because I testifie of it that the workes thereof are evill John 5.17 John 15.19 If ye were of the world the world would love her owne Gods marvellous preservation thereof The marvellous protection and wonderfull preservation of this doctrine against the furies of Sathan and other enemies of the Church For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretikes then this of the Church and God notwithstanding hath hitherto wonderfully protected it against the cankred rancour and malice of enemies and the very gates of Hell insomuch as it alone hath persisted invincible whereas other Religions either not at all or slenderly assailed have speedily perished and suddenly fallen to the ground hence we conclude that the doctrine of the Church is approved of God cared for and secured by him Punishments of the enemies of it The punishments of the enemies For without doubt that Religion is allowed and advanced by God whose adversaries God punisheth for oppugning and withstanding it But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles Therefore God countenanceth and authoriseth that doctrine Now although the wicked sometimes flourish in this world and the Church lieth trodden under foot yet the end and event testifieth yea and Scripture teacheth that this is a worke of Gods providence and no casualty or accident neither is God therefore more pleased with them or displeased with his Church For the Church is alwaies preserved even amidst her persecutions and is at length delivered whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it Neither is thereby the force of this proofe weakned because that all the persecutors of the Church are not in tragicall manner punished in this life as were Antiochus Herod and the rest For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what hee would have to be thought of the rest of their complices verily that they are his enemies whom without they repent he will plunge into eternall plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Re●igion end their dayes 2 Object Not for this cause yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest that they are not only for other transgressions punished of God God doth so often denounce in his word that such shall be the ends of his enemies Ans Yea for this cause and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few from whom while they lie in torments their conscience wresteth out this confession that they have drawne these miseries upon themselves by persecuting the godly as from Antiochus Epiphanes and Julian the Apostata And since that all the adversaries of the Church in their calamities and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their sins for which they suffer punishment Wherefore the overthrowes of the enemies of the Church are no obscure testimony of the wrath of God against them even as God himselfe saith of Pharaoh To the same purpose have I stirred thee up that I might shew my power in thee Exod. 9. Rom. 9. and that my Name might be declared throughout all the earth Confession and constancy of Martyrs The testimony and constancy of Martyrs who sealing this doctrine with their bloud do shew in the very midst of most exquisite torments that they do so think indeed as they taught and are firmly perswaded in their hearts of the truth of that doctrine which they have professed and that they draw that comfort out of it which they did preach unto others to wit that for Christs sake they are truly the sons of God and that God careth for them in the houre and point of death God therefore sustaining them by this lively comfort thereby witnesseth that he affecteth the doctrine of the Church for which they suffer The piety of the writers and professors therof The true prety and holinesse of those who wrote the holy Scriptures and made open profession of the doctrine comprised therein For that Religion is most sacred divine which maketh men holy and acceptable unto God But the Patriarchs Prophets Apostles and others who heretofore have and now doe earnestly imbrace this doctrine farre exceed men of other Religions in true vertue and integrity as by the conference and comparison will appeare Wherefore it accordeth with reason that the doctrine of the Church rather then of any other Religion whatsoever is true and divine Their plaine dealing in detecting vices Their ingenuity and plain dealing in opening faults committed either by them or theirs whom the holy Ghost hath used in committing this doctrine to writing The testimony of the hol● Ghost The testimony of the holy Ghost by whose in spiration the Scriptures were written the testimony I say of the holy Ghost in the hearts of them which beleeve that is to say a full faith and firm perswasion that the holy Scripture is the word of God that God according unto the tenour of this Scripture will be mercifull and good unto us which faith there followeth joyfulnesse resting on God and calling on his name with assured hope of obtaining both other good things which according to the prescript of this word we beg of him and even eternall life it selfe For this assent and assurance this lively consolation of the godly testeth neither on the testimony of man nor any other creature but it is the proper effect of the holy Ghost which effect how it is enflamed and strengthened by the same spirit through the doctrine of the Prophets and Apostles read heard and meditated all the godly in a lively and certain feeling of their hearts have experience By this testimony of the holy Ghost all that are converted unto Christ have the certainty of heavenly doctrine mainly confirmed and surely sealed up in their hearts And this argument as it is proper unto the regenerate so it forceth their hearts alone not onely to credit the truth and authority of the holy Scripture but also perswadeth them to give an absolute assent thereunto and rest settled thereon All the other testimonies before alledged are common to those that are not converted unto Christ whom they also convict and stop the mouths of them that contradict this doctrine But of themselves they neither

by faith to this end principally that God may be honoured it is manifest that to beleeve and doe those things which cannot be denied or omitted without offending of God is the worship of God and contrariwise that God cannot be worshipped but by the prescript of his will both the consciences of all men and God himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements of men It is as wicked therefore to number those things which are not expressed in the word of God Isa 29. Matth. 15. amongst those which are necessary to be beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe never required 4. The Scripture is sufficient Fourthly there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture For if other things besides these that are written are necessary to the perfection of true Religion then doth not the Scripture shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us John 15. as Christ saith All things which I have heard of my Father I have made knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne the holy Scriptures from a child 2 Tim. 3. which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousnesse 5. Other Doctors may erre the Prophets and Apostles cannot therefore they are tied to these Fifthly we are to consider the degrees of them who teach in the Church For therefore is the authority of the Prophets and Apostles far higher then of other Ministers of the Church because God called them immediatly to declare his will unto other men and adorned them with testimonies of miracles and other things by which he witnessed that he did so lighten and guide their minds with his Spirit that hee suffered them to erre in no one point of doctrine our Ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul saith Ephes 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles And That hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those things unto the Church which are delivered by the Prophets and Apostles The consent of Fathers in this point For these causes therefore doth the whole ancient Church with great consent submit it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens who both in words and deeds fight against this opinion Basil serm de confess fidei Basil saith That it is a falling from the faith and a fault of pride either not to admit those things which are written in the holy Scriptures or to adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve them or no. But against these testimonies of the Scriptures and the ancient Church the adversaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the authority of the Church are no lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie of Enoch and the story of the body of Moses And lastly the Apostle Paul maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude That the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be supplied by the Church But first of all concerning the holy Scripture we are to know that so much thereof hath been preserved of God for us as was necessary and profitable for the doctrine and consolation of the Church Furthermore concerning points of Religion though some holy books are wanting as those Epistles of Paul yet it is manifest that all necessary doctrine is contained in those which are extant They alledge That many things were delivered by word of mouth 2 Object Some things delivered by word of mouth Answer both before there were any Scriptures and afterward also by Christ and the Apostles as John 16.12 1 Corinth 11.34 2 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe same which they put in writing except some matters of ceremonies as Act. 15.20 1 Cor. 11.34 which maketh not for the adversaries whose traditions most of them repugne the Scriptures They alledge farther the practice and examples of the Apostles 3 Object That the Apostles have decreed against and besides the Scripture Titus 1. 1 Timothy 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer as if they did make any ordinances or lawes either besides or against the Scripture as when Paul ordaineth many

3 Why this comfort alone is sound and good THat this comfort alone is sound and true it is apparent 1. Because it alone faileth us not no not in death For whether we live or dye we are the Lords And Rom. 14.8 Rom. 8.35 who shall separate us from the love of Christ Neither death nor life c. 2. Because it alone standeth impregnable and invincible it alone sustaineth and assoileth us against all the assaults and attempts of Sathan For Sathan thus giveth the on-set 1. Thou art a sinner Comfort makes answer But Christ hath satisfied for my sin and hath redeemed me by his precious bloud that now I am no longer mine own The temptation● of Sathan with their remedies out of this only consolation but belong unto him 2. Sathan againe assaileth thee Thou art a child of wrath and an enemy of God Ans I am so by nature and before reconcilement but I am reconciled by God through Christ and received into grace and favour with him 3. Againe he casteth in thy teeth But thou must dye the death Answ Christ hath delivered me from the power of death and I know that by Christ I shall escape out of the hands of death into life eternall 4. Hee urgeth further But in the meane time many miseries happen unto the godly Answ Our Lord and Master guardeth and defendeth us in them and effecteth that they work for our good 5. He yet replieth But how if thou lose the grace of Christ For thou mayest fall and perish because it is a long steep way to heaven Answ Christ hath not onely merited his benefits for me but also bestoweth them and perpetually preserveth them in mee and giveth me perseverance that I faint not and fall from grace 6. He persisteth What if grace pertaine not unto thee and thou be not of the number of them who are the Lords Answ I know that grace pertaineth unto mee and that I am truly Christs 1. Because the holy Spirit testifieth unto my spirit that I am the child of God 2. Because I have true faith and the promise is generall pertaining to all that beleeve 7. He presseth neerer What if thou have not a true faith Ans I know that I have a true faith by the effects thereof because I have a conscience stedfastly relying on God and an earnest will and fervent desire to beleeve and obey God 8. He assayeth yet once more Thy faith is weake and thy conversation or repentance imperfect Answ True But yet it is entire and unfeigned And I know Luke 19.26 Mar. 9.24 that to him which hath shall be given Lord I beleeve help my unbeliefe In this great and dangerous conflict whereof all the children of God have experience Christian consolation standeth fixed and immoveable and at length concludeth Therefore Christ with all his benefits appertaineth unto me 4 Why this comfort is necessary BY that which hath been spoken it appeareth that this comfort is very necessary for us 1. For our salvation that we faint not nor despaire in temptation and wrestling of conscience 2. For the worshipping of God For that wee may worship God in this life and in the life to come to which end we were created we must come out of sin and death not rush into desperation but be sustained with sure comfort unto the end 5 How many things are required for the attaining unto this comfort THis is resolved in the Catechisme question here immediately following Quest 2. How many things are necessary for thee to know that thou enjoying this comfort mayst live and dye happily Answ Three a Mat. 11.28 29 30. Ephes 5.8 9. The first what is the greatnesse of my sinne and misery b John 9.41 Mat. 9.12 Rom. 3.11 1 John 1.9 10. The second how I am delivered from all sinne and misery c John 17.3 Acts 4.12 c. 10.43 The third what thankes I owe unto God for this delivery d Ephes 5.10 Psal 50.14 Matth. 5.16 1 Pet 1.12 Rom. 6.13 2 Tim. 2.15 The Explication THese three are the whole matter and severall parts of this Catechisme which jump in with that division of Scripture into the Law and the Gospel and are sutable with the differences of those parts as before hath been delivered 1 The knowledge of our misery is necessary for our comfort not that of it self it ministreth any comfort or is it self any part thereof Why the knowledge of our misery is necessary for of it self and in it own nature it terrifieth rather then comforteth us But it is necessary for our comfort To stirre up in us a desire of delivery thence 1. Because it stirreth up in us a desire of delivery as the knowledge of his disease kindleth a desire of remedy in the sick man whereas on the other side if we have no knowledge of our misery we affect not our delivery as the sicke man when he hath no sense nor feeling of his disease consulteth not the Physician Now if we desire not delivery we do not seek it if we seek it not we obtaine it not because God giveth delivery only to those that seek it it is opened only to him that knocketh as it is said in Scripture Mat. 5.6 7.9 Mat. 11.28 I●a 37.15 To him that knocketh it shall be opened Aske and it shall be given you Blessed are they that hunger and thirst after righteousnesse Come unto mee all ye which labour I dwell in a contrite spirit So then That which is necessary to stir up in us a desire of deliverance that is also necessary for our comfort But the knowledge of our misery is necessary for the desire of salvation or deliverance Therefore the knowledge of our misery is necessary for the obtaining of our comfort necessary I say not as a cause working and effecting comfort but as a motive inducing us to pursue after it for of it selfe it breedeth terrour but this terrour is good for us when faith accompanieth it 2. That thereby we may be the more thankefull for our delivery To work in us thankfulnesse for our delivery For we should waxe ungratefull if we understood not out of how great miseries we were delivered because we should never judge aright of the greatnesse of the benefit and so should not attaine unto our delivery whereas that is performed onely to the thankfull 3. Because we can be no fit hearers of the Gospel To prepare and make us fit hearers of the Gospel without the knowledge of our sin and wretchednesse For unlesse by the preaching of the Law concerning sin and the wrath of God there be a preparation made to the preaching of grace there followeth carnall security and our comfort is made unstable because sound retired comfort and carnall security cannot stand together Hereof it appeareth that we are to begin from the preaching of the Law after the example of the Prophets and Apostles that thereby men may be cast

Law causeth wrath c. and The letter killeth By the letter is understood the outward preaching and bare knowledge of those things which we ought to do for it teacheth indeed our duty and that righteousnesse which God requireth at our hands but it doth not make us able to performe that righteousnesse neither doth it shew us any hope to attain thereunto by another but rather accuseth and condemneth our righteousnesse The Gospel is the ministery of life The Gospel is the ministery of life and of the Spirit that is it hath the forcible operation of the holy Ghost adjoyned and doth quicken because by it the holy Ghost as by an instrument worketh faith and life in the elect Rom. 1.15 The Gospel is the power of God unto salvation to every one that beleeveth The Gospel is the preaching of repentance It was said in the definition of the Gospel and in the third difference between the Law and the Gospel that the Gospel requireth both faith and repentance or new obedience and so is the preaching both of remission of sins and of repentance Against this Flaccius Sectaries keep a stir and reason after this sort Ob. There is no precept or commandement belonging to the Gospel but to the Law The preaching of repentance is a precept or commandement Therefore the preaching of repentance belongeth not to the Gospel but to the Law Ans We deny the Major if it be generally meant for this precept is proper unto the Gospel that it commandeth us to beleeve it to imbrace the benefit of Christ and now being justified to begin new obedience or that righteousnesse which the law requireth of us Repl. Yea but the law also willeth us to beleeve God Therefore it is not proper unto the Gospel to command us to beleeve Ans Both the Law and the Gospel require faith The Law exhorteth in generall unto faith and unto such and such works in speciall Both the Law and the Gospel commandeth faith and conversion to God but diversly The Law only in generall commandeth us to beleeve God or to give credit to all his promises commandements and threatnings and that with a denouncing of punishment except we do it the Law saith Beleeve every word of God it willeth therefore that we beleeve and obey this commandement also by which God in the Gospel commandeth us to return unto him and to beleeve in Christ The Gospel exhorteth in speciall unto faith and in generall unto works But the Gospel in speciall and expresly willeth us to imbrace by faith the promise of grace by Christ and to return unto God that is saith not in generall Beleeve all the promises and denouncings of God c. for that it leaveth unto the Law but it saith plainly and expresly Beleeve this promise to wit that thy sins are pardoned thee and that thou art received of God into favour by and for Christ and return unto God Further it exhorteth us both inwardly and outwardly by the holy Spirit and by the word That we walk worthy of the Gospel that is do such works as are pleasing to God but this it doth only in generall not prescribing in particular Thou shalt do this or that but leaveth this unto the Law as contrariwise it saith not in generall beleeve all Gods promises leaving this to the Law but in speciall saith Beleeve this promise Fly unto Christ and thy sins shall be forgiven thee 4. What are the proper effects of the Gospel THe proper effects of the Gospel are 1. Faith because Faith is by hearing Rom. 10.17 2 Cor. 3.8 Rom. 1.16 and hearing by the word of God The Gospel is the ministration of the Spirit the power of God unto salvation 2. Through faith our whole conversion unto God justification regeneration and salvation for by faith as by the instrument whole Christ together with all his benefits is received 5. Whence the truth and certainty of the Gospel may appear THe truth and certainty of the Gospel appeareth 1. By the testimony of the holy Ghost 2. By the prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of those prophesies which were accomplished in the new Testament 4. By the miracles whereby the doctrine of the Gospel was confirmed 5. By the end or property of the doctrine of the Gospel because that alone sheweth the way how to escape sin and death and ministreth sound comfort unto afflicted consciences ON THE 7. SABBATH Quest 20. Is then salvation restored by Christ to all men who perished in Adam Ans Not to all a Matt. 7.14 22.14 but to those only who by a true faith are engraffed into him and receive his benefits b Mark 16.16 Joh. 1.12 3.16 18 36. Isa 53.11 Psal 2.12 Rom. 3.22 11.20 Heb. 4.3 5.9 10.39 11.6 The Explication HAving declared the doctrine concerning the means of our delivery through Christ the question Who and By what means they are made partakers of this delivery whether all or only some orderly followeth This twentieth Question therefore is a preparation to the doctrine of faith without which neither the Mediatour nor the preaching of the Gospel profiteth any man Hereby also carnall security is prevented or met withall Gal. 2.17 and that opprobrious contumely that Christ is the minister of sin The answer to this question consisteth of two parts 1. Salvation is not restored by Christ to all that perished in Adam 2. But to those onely who by true faith are ingraffed into Christ and imbrace his benefits The former part is too too evident by daily experience John 3.36 John 3.5 Mat. 7.21 He which beleeveth not in the Son shall not see life but the wrath of God abideth on him Except a man be born from above he cannot enter into the kingdom of God Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven The cause why all are not saved by Christ Why all are not saved by Christ is not the insufficiency of the merit and grace of Christ for Christ is the full propitiatory sacrifice for the sinnes of the whole world as concerning the worth and sufficiency of the ransome and price which he paid but it is the infidelity of men whereby they refuse the benefits of Christ offered in the Gospel and therefore perish not through any defect of Christs merit but through their own fault The other part also is proved by Scripture As many as received him John 1.12 Isa 53.11 to them he gave power to be the sons of God By his knowledge my righteous servant shall justifie many Now the reason why beleevers only are saved is Why the faithfull only are saved by Christ because they only lay hold on and imbrace the benefits of Christ and because in them alone God obtaineth the end for which he delivered up his Son unto death for the faithfull only

him by contemning these to our own perill and danger 2. That we may obtain those blessings decreed for us according to his promise and that to our salvation 3. That we may retain a good conscience in using the means although the expected events do not alwaies follow either in our selves or others The sixth Sophisme of the merit of good and evill WHatsoever is necessary doth not merit rewards or punishments But all morall good and evill is done necessarily Therefore neither the good meriteth reward nor the evill punishment Answ This argument is handled by Aristotle in his Ethicks Lib. 3. cap 5. No good work of the creature meriteth reward But the answer thereto is easie First The Major is either particular and so there is no consequence or sequel or being generally taken is false and that even in morall or civill consideration to wit in respect of those things which are necessary by supposition and yet are done freely as the actions of men Secondly Wee grant the reason in respect of the judgement of God concerning good works For the creature cannot merit any thing no not by his best works of God Rom. 4.1 because both they are due and are the effects of God in us And therefore the more good things God worketh in us so much the more hee bindeth and indebteth us to him Wherefore in the godly God crowneth and rewardeth of his free bountifulnesse not their merits but his owne gifts But as touching evill works we deny the reason For they merit punishment and that most justly Evill works merit punishment justly for although men forsaken of God cannot but sin yet the necessity of finning both was purchased by their own fault as who freely and willingly departed from God and remaineth in them joyned and accompanied with great desire and delight Wherefore to this that they should merit punishment their own will sufficeth whereas especially the punishment was before denounced This solution or answer Aristotle himself giveth us Ibid. when as he sheweth That men are deservedly reprehended and punished for vices either of mind or body though they cannot avoid them or leave them because themselves are the cause of their own vices and have purchased them unto themselves of their own accord and voluntarily Last of all Certain places of Scripture wrested against Gods providence John 8.44 James 1.13 Syrac 15.20 they wrest also certain places of Scripture by false interpretations against Gods universall providence As When the divell speaketh a lie then he speaketh of his own God tempteth no man He hath commanded no man to do ungodly as also other the like places which deny God to be the author of sin But those places attribute unto the wicked and remove from God the sinnes as lies and temptations to s●n but the actions themselves of the wicked as they are not sins but operations and motions serving for the exercising and manifesting of Gods goodnesse or justice the whole Scripture sheweth to be done by the will of God and also as they are sins by his just permission as Of Sathan deceiving the Prophets of Achab Of the false Prophets by whom God tryeth and openeth the hypocrisie or constancie of men in true religion Acts 5.3 2 Cor. 4.4 Sathan filled the heart of Ananias The god of this world hath blinded the hearts of unbeleevers In these and the like sayings also is discerned the work of the Divell unjustly blinding men to destroy them and of God justly blinding them by the Divell Acts 5.38 Isa 31. to punish them If this counsell be of men it will come to nought Woe be to the rebellious children that take counsell but not of mee The counsels of men are said to be not of God but of themselves in respect of the ends which men letting passe the will of God revealed unto them respect not and attain not unto but not in respect of the ends which God doth respect and attaineth unto as well by the wicked not knowing or contemning his will as by the godly or which is in effect the same the counsels of men are said to be of them not of God as they are sins that is as they swerve from the known will of God but not as they are the execution of Gods either secret or known will 2 Cor. 9.9 God doth not take care for oxen Not principally or not in such sort as for men For he giveth also to beasts their meat Those words then Thou shalt not muzzle the mouth of the oxe that treadeth out the corn were therefore spoken especially that God might thereby shew what hee would have by men unto men to be performed So the wicked are often said to be cast out of the sight of God not that the providence of God is not extended to them but that he doth not tender them with his mercy and bounty as he doth the godly For the godly also complain That they are neglected of God when they are afflicted not that God is not present with them in affliction but that humane sense and judgment suggesteth this unto us Levit. 20 5. And God is said to set his face against the wicked to cut them off Quest 28. What doth this knowledge of the Creation and Providence of God profit us Answ That in adversity we may be patient a Rom. 5.3 James 1.3 Job 1.21 22. Psal 39.10 and thankfull in prosperity b D●●● 8 1● 1 Thess 5.18 and have hereafter our chiefest hope reposed in God our most faithfull Father c Psal 55 2● Rom. 5.4 being sure that there is nothing which may withdraw us from his love d Rom. 8.38 ●9 forasmuch as all creatures are so in his power that without his will they are not able not only to do any thing but not so much as once to move e Job 1.12 2.6 Prov. 21.1 Acts 17.25 The Explication The causes why this doctrine is to be known THis doctrine of Gods providence is necessary to be known The glory of God For the glory of God for he will have us to ascribe to him most great liberty goodnesse wisdome power and justice and this he will have us to acknowledge and professe against the dreams and dotings of Epicures Manichees and Stoicks But if the providence of God in moving and guiding all things even the least both good and bad be denied these also his properties are denied and if these be denied God is not worshipped and magnified of us but denied Our own comfort salvation 1. Patience in adversity For our own comfort and salvation that by this means there may be stirred up in us first Patience in adversity because all things come to passe by the most wise just and available counsell and will of our heavenly Father and whatsoever either good or bad God sendeth us in them we consider the fatherly will of God towards us Whatsoever cometh unto us by the counsell

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