Congregation by the sprinkling of the water of cleansing were ceremonially made clean so that it was lawfull for them to come to the Sanctuary of the Lord Not for that this purifying did onely extend it selfe to the flesh and was meerely carnall for then the people of the Jewes should no whit differ from the heathens who had their sacrifices meerely carnall by which they might blot out the infamy of their hainous crimes And to expound this place as he doth is in Calvins phrase an exposition too much prophane If their dayly sacrifices did not prefigure the Messias and were not done out of spirituall respects what was their Temple but a Butchers shambles In this that the Law sanctifyeth to the purifying of the flesh there was a spirituall signification for as the outward uncleannesse did admonish the people of their inward impurity before God so the sprinkling by the water of separation and the receiving of those that were sprinkled into the congregation did signifie to beleevers their spirituall sprinkling and cleansing by the blood of Christ by which alone there is a way laid wide open for sinners to come into the sight of God and with boldnesse to have accesse to the Throne of Grace To limit therefore and bound the legall rites onely to the purifying of the flesh as he doth by his false exposition and to restraine the effect of them onely to civill and politique Government is injurious to the promises of God made to his people who lived in the time of the Law Sacraments and signes have a spirituall signification so that this purifying of the flesh by the water of separation so called because such as were separated for any uncleannesse were sprinkled with it did signify unto the people of the Jews the purifying of the conscience by the blood of Christ now then joyne the (e) Nihil extra usum habere rationem Sacramenti ad usum oportere acâ—edere fide unde tum in veteri tum in novo Testamento extra illum usum Sacramenta nobis inania esse dicuntur Tossan ad Hebraeos praelect cap. 10. signe and the thing signified together and the Law sanctifyeth to the purifying of the conscience Whereas he saith Secondly the Law perfects nothing as pertaining to the Conscience Heb. 10.1 but Johns doctrin is a perfecting doctrine insomuch that beleevers herein have no more conscience of sins To this let us see the meaning of the Apostle Heb. 10.1 in this place hee speakes (f) Non hic agi proprie de Sacramentis sed de toto tabernaculo sacerdotio Levitico Demde vocari umbras ritus externos non simpliciter sed quatenus opponuntur Christo in quo est veritas ad quem in tecto usu respicientes Patres eundem cibum spiritualem comederunt nobiscum vere justificati sunt Tossan ibid. not properly concerning the Sacraments but of the whole Tabernacle and Leviticall Priesthood Againe these externall rites are called shadowes not simply but as they are opposed to Christ in whom is the Truth and to whom the Fathers looking in the right use of them did eate the same spirituall meate with us and were truely justified in the sight of God The Law you will say perfects nothing The meaning is the unbeleeving Jewes cleaving to the Ceremonies and externall rites and looking ex opere operato that is from the worke done to be justified by them without Christ and thus considered they are as Gal. 4.9 Weake and beggerly (g) Egena autem elementa Apostolus ad Gal. appellat ceremonias respectu Judaeorum qui excluso Christo per illas justificari volebant Tossan ibid. elements The Apostle here doth in few words most excellently set forth unto us the difference and agreement of the Old and New Testament of the Law and Gospell of the Doctrine and Sacraments of both The agreement consists in this the Old as well as the New had Christ with his owne oblation of himselfe and eternall redemption Againe of both Testaments in regard of the (h) Utriusque enim Testamenti quoad substantiam ut unus est Deus ita unus Mediator una Ecclesia una fides una salus Pareils in loc substance as there is one God so there is one Mediatour one Church one Faith one Salvation The Doctrine of the Old did lead to Christ The Sacraments and ceremonies did shew and point at Christ whom the Doctrine of the Gospell and our Sacraments doe declare to us The difference is in this They did represent Christ to the Fathers more obscurely and darkly these doe more clearly set him forth to us to conclude this The Law then considered not in opposition but in reference to Christ did perfect something pertaining to the Conscience In that the Apostle saith the worshippers once purged should have had no more conscience of sinnes By (i) Nam etiam per hoc semel purga is non tollitur omnis peccatorum conscientia quandoquidem etiam sanguine Christi justificati nondum in hac vita efficimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed perpetuo manemus multorum peccato rum nobis conscii Pareus com in loc conscience is meant the guilt of sinne from which our consciences once purged by the bloud of Christ and our hearts purified by faith There is no condemnation to them that are in Christ Jesus although all conscience of sinne is not taken away which men justified and purged by the bloud of Christ out of humane frailty dayly doe commit And we doe remaine sinners but by the bloud of Christ the guilt of all our sinnes is blotted out though in regard of the filth and the many falls we have our consciences are many times afflicted and we doe continually remaine conscious to our selves of many sinnes And believers in the time of the Law by their Sacrifices which they were commanded of God to offer were put in minde of the bloud of Christ which by faith they did apply to their Consciences and were thereby freed from the guilt of sinne and so had no more conscience of sinnes their Consciences being by faith sprinkled with the bloud of Christ as well as our Consciences who live now in the time of the Gospell To conclude we must distinguish betweene Ceremonies meerly legall and rites to which the promise of grace was annexed And those rites are to be considered either before the comming of Christ or after Before his comming they were commanded of God and profitable Afterward the body being present they are unprofitable and of no use Againe they are considered as they were in thmeselves and as they were in regard of their typicall signification considered in their owne nature and ex opere operato from the worke done without faith in those that used them they had no spirituall effect Notwithstanding to beleevers they were the exercise and sealing of faith in the Messiah to come whom in regard of their typicall signification they did prefigure when the
its effective energie and efficacie Againe our love doth not onely beare witnesse to our Faith before men but also to our selves that we doe beleeve our consciences telling us that it is such a love that must needs flow from Faith and be a fruit and effect of it Good (b) Opera bona tripliciter veniunt consideranda 1. Ratione materiae sive objecti circa quod versantur 2. Ratione originis ex qua procedunt 3. Ratione finis in quem fiunt Laurent com in Epist Jaceb pag. mihi 178. workes are to be considered 1. In regard of the matter or object about which they are conversant 2. In regard of the originall from which they doe proceed 3. In regard of the end for which they are done Now who can judge of the proper and formall object of a mans love to the brethren whether grace be it or no or who can tell whether it flowes from a sincere affection to grace or no or whether there be any by end or not another man cannot judge 1 Cor. 2.11 For what man knoweth the things of man save the spirit of man which is in him by the (c) Spiritus hominis significar substantialem hominis pattem animum seu intellectum conscientiam hominis quae cuique certissime dictat quid in intimis cordis recessibus lateat quisque in sinu gerat Pare com in loc spirit wee are to understand the substantiall part of man the mind or intellect and conscience which doth certainly dictate and tell to every one what lies hid in the secret passages of his heart and every thing that hee carrieth in his bosome for the mind of man doth not onely understand those things which are abroad or mans outward actions but his very inwards And by reflexion upon it selfe knowes and understands that it understands it selfe And thus its plaine that no other can judge of a mans true love to the brethren but his conscience and spirit and the spirit sanctified can by the Word judge certainly another but conjecturally And thus you see our love beares witnesse to our faith in the secrets of our heart and doth infallibly evidence to us that we doe beleeve And my conscience evidences to me that this love could not be in my heart unlesse I had Faith and our Saviour tels us Mat. 25.40 (d) Eleemosyna haec est quae Christum pascit esurientem in paupere Prosper De promis praedict Dei par 2. cap. 7. Inasmuch as we imbrace his Brethren by acts of love we imbrace him in our armes which none can doe without Faith In his conference Pag. 13. he layes downe this as a Note of love to the brethren If they be in poverty to sell the whole or halfe of our possessions and divide among them The sicke man propounds this question Can I not love them unlesse I sell my possessions and divide among them The Minister makes answer Verily no for true love binds us not onely to lay downe our goods but our lives also where need requireth The sicke man saith He hath not loved them thus The Minister tels him then he hath loved them in word not in deed in tongue not in truth And concludes that few can by this marke be assured of their salvation because they come so farre short of the precept and example of our Lord. To this I answer Cannot a man love the Brethren unlesse he actually sell the whole or halfe of his possessions and divide among them its enough if he carry a minde to sell them if need require which every good Christian doth and will in case of necessity part with his estate and life too Pag. 14. In his conference he saith I doe for the present beleeve untill I shall see ground to the contrary that Saint John doth principally speake of our assurance whereby we know (e) Nos scimus quid nos scimus quia transivimus de morte ad vitam undescimus quia diligimus fratres Nemo interroget hominem redeat unusquifque ad cor suum si ibi invenerit Charitatem sraternam securus sit quia transiit de motte ad vitam Jam in dextra est Aug. Expos in Epist Joan. tract 5. col mihi 613. in fine one another to be the children of God this shewes he understands not the meaning of this place it being chiefely to be understood of the evidence we have in our selves Pag. 15. I doe affirme saith he that he that hath no greater witnesse in himselfe than love to the brethren shall never attaine to assurance of Salvation Mark how within the compasse of three leaves he doth say and unsay for Pag. 12. He doth confesse unfained love to the brethren is a testimony of grace received Now whosoever hath a testimony that he hath received Grace hath assurance by this of his Salvation it makes no matter whether the Testimony he hath be greater or lesse so it be sound and true and a Christian in this case may argue a minore ad majus from the lesser to the greater for he that in Truth hath this witnesse is infallibly certaine of the greater and may by this know that he hath that I meane Faith if by it he understands the greater They are cursed speeches of the sicke man to say Hell gapes for him he shall be damned And cursed be the time that ever I laid a foundation upon the sands As though to affirme that unfained love to the brethren is an infallible note of true beleevers were to lay a foundation upon the sands whereas the Apostle affirmes as much Master Perkins speaking of the right way of ministring comfort to a party distressed layes this downe for one ground Namely to love any man because he is a Christian and a childe of God is a sensible and certaine note of a man that is partaker of the true love of God in Christ and he proves it by this place we are upon 1 Joh. 3.14 Having laid downe this ground saith he The way whereby the party in distresse may be brought within the compasse of the promise of Salvation stands in two things in making tryall and applying of the promise First when a man is in the fit of Tentation he will say resolutely he is sure to be damned Aske him in this fit of his love to God he will answer he hath none at all but aske him further whether he love a man because he is a Christian and a Childe of God then he will say he doth indeed In the second place the applying of the promise of life everlasting to the party distressed And that is done by a kinde of reasoning The first part whereof is taken from the Word of God The second from the testimony of the distressed conscience And the conclusion is the applying of the promise on this manner Major Minor He that loves a man because he is a Christian and a childe of God is certainely himselfe a true childe of God But thou lovest a man because he is a Christian and a childe of God Therefore thou art a childe of God Conclus and art translated from death to life as the Apostle speakes Another ground of comfort for a party distressed Master Perkins layes downe from the unfaigned desire after grace which he in his Conference Page 3. and in his Booke Page 74. doth utterly reject First saith Master Perkins let the comforter aske the party in distresse whether he beleeve and repent The distressed party answers no he cannot repent nor beleeve Then we must further aske whether he doth desire to beleeve and repent To this he will answer he doth desire it with all his heart Now for applying the promise to the distressed the Argument will run thus He that hath an unfained desire to repent and beleeve hath remission of sins and life everlasting Major Minor Conelus But thou hast an earnest desire to repent and beleeve in Christ Therefore remission of sinnes and life everlasting is thine Thus Master Perkins But that I may comfort the poore weake Christian against such Doctrine as this That such as doe desire to beleeve doe not beleeve I will conclude with an Example I have read in the workes of that famous Divine Master Greenham who tels of one Master Chambers of Leycester who in his sickenesse grievously despaired and cryed out that he was damned and after dyed yet it is not for any to note him sayes he with the blacke marke of a reprobate One thing which he spake in his extremity O that I had but one drop of Faith must move all men to conceive well of him for by this it seemeth he had an heart which desired to repent and beleeve And therefore a repentant and beleeving heart indeed Blame me not for having a second bout at such Doctrine as this so destructive to poore distressed Consciences so contrary to the Word of God and against the experience of every true broken hearted Christian What Doctrine soever tends to the vilifying of a sanctified life is a Doctrine of devils though it appeare as an Angell of light And such as labour to make the Law of God of no use not so much as a rule of life to a beleever doe deny the Kingly Office of Christ and they are Antichrist Now the Lord give us broken hearts that we may be low in our owne eyes and not be led by our owne humours but that we may be guided by the Spirit of truth according to the word of Truth I will present you with the golden chaine of Salvation and I have done 1. God hath ordained 2. Christ hath merited 3. The Word doth promise 4. The Sacraments doe seale 5. Faith doth receive 6. The mouth doth confesse 7. Workes doe testifie Now to God onely wise Father Sonne and Holy Ghost be all praise as is most due for evermore FINIS
truth as it was in Christ Jesus who was ever to all beleevers as it is Joh. 14.6 The way the truth and the life No man cometh to the Father but by mee Moses could never come to the Father but by this way and this truth it is blasphemy therfore to say he did not speak according as the truth was in Christ Jesus who was ever that one truth in all ages of the world to all the people of God Againe had not Moses a Conscience sprinkled with the bloud of Christ and did he not in Christ apprehend Gods reconciled face to him in the full pardon and free remission of all his sinnes Why then if Moses spake truth according to conscience shadowing forth the bloud of Christ by the bloud of Bulls and Goats to bee that which did sprinkle the Conscience from dead workes to serve the living God it must needs bee that he spake the truth as it is in Christ Jesus Christ being ever the same in all Ages to the Consciences of all beleevers and certainely Moses spake nothing but what did accord with the truth as it was and is in Christ Jesus he being alwayes that same Truth But to prove this pag. 27. he saith this was the hidden mystery kept secret since the world began but now is made manifest Rom. 16.25 as though this was hidden all the time from Moses to John the Baptist It is strange a man should thus apply Scripture without unfolding the sense of it but it is his course throughout his Booke The scope (r) Quasi restimonii loco ne de praedicatione apostolica quisquam dubitare queat Scripturas propheticas commemotat ut admoneat Evangelii doctrinam nihil habere novi vel ficti sed id tradere quod prophetae olim futurum praedixerint Muscu in loc Hoc additur ne recens hujus Mysterii patefactio suspecta cuiquam fit infirma Testimonium inquit habet prophetarum Pet. Mar. in loc Adeo enim luculentum testimonium reddiderunt Evangelio prophetae omnes ut aliunde melius confirmaâ—â— nequeat Calvin in loc of this place if you consider the connexion with the 26. vers but now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made knowne to all Nations for the obedience of faith is quite contrary to his application of it and makes against him And by the Scriptures of the Prophets The Apostle makes mention of this if any should make doubt of his Preaching as a sufficient evidence to prove that the Doctrine of the Gospell was no new or fained Doctrine And that he did deliver nothing but what of old the Prophets did foretell should come to passe And therefore it could not be a mystery hidden and kept secret from Moses and the Prophets as he affirmes falsely for then they should have foretold that which they knew not which no man well in his wits will speake or thinke They did foreknow and foresee all those things concerning Christ which afterwards were accomplished This you may see proved Luk. 18.31 Then he tooke unto him the twelve and said unto them Behold we goe up to Jerusalem and all things that are written by the Prophets concerning the Sonne of man shall be accomplished By (s) Secundum revelationem mysterii id est secreti scil de conversione gentium Si autem loquamur de mysterio incarnationis c. Aquin. Comâ—n Epist ad Rom. cap. 16. lect 2. mystery is understood First the calling of the Gentiles Secondly Christs incarnation This was the hidden mystery in regard of the Gentiles who before the comming of Christ did sit in darkenesse and in the shadow of death And now is made manifest and how could the (t) De gentibus nulla quaestio est quiante adventum Christi sedebant in umbra mortis nee vitam hanc aeternam quain Christus suis artulit aut intelligebant aut expetebant Qui poterant cum venturae Messiae praedictiones erant sacris Scripturis consignatae divina autem haec oracula crant Judaeis peculia suit igitur gentilibus simpliciter omni modo absconditum hoc mysteriâ—â— Daven in loc Gentiles know this seeing the predictions of the Messiah to come were set downe and contained in the holy Scriptures And these divine oracles were peculiar to the Jewes onely Psal 147.19.20 He sheweth his word unto Jacob his Statutes and his judgements unto Israel he hath not dealt so with any Nation The Gospell was hid from the Gentiles simply Not so from the Jewes but comparatively in comparison of the cleare light and manifestation of it since the incarnation of Christ as the Apostle himselfe expounds it Ephes 3.5 which in other ages was not made knowne to the sonnes of men as it is now revealed unto his holy Apostles and Prophets by the Spirit So by this it is plaine it was in other ages made knowne To use then this Scripture namely (*) Perpende totuÌ„ progressum mysterii suit quidem ab aeterno disposâ—uÌ„ in Deo absconditum suit postea perprophetas patefactuÌ„ in tempore hominibus ut crederent postremo agnitum revelatuÌ„ gentibus Cadinal Tol. com in loc Rom. 16.25 to prove that this mystery was kept secret and hidden from the people of the Jewes from Moses to John Baptists time is a false interpretation and misse-application of it if he lookes into the 26. verse he may see this mystery is made manifest by the Scriptures of the Prophets thus you see his exposition is a contradiction if made manifest by their writings then manifested to them Againe he useth 1 Pet. 1.10 11 12. The mystery the Prophets searched after as if he could prove by this place that this mystery was hid and kept secret from Moses and the Prophets but this Scripture makes altogether against his absurdity and plainely proves the contrary The Apostles (u) Scopus Apostoli est removere calumniam illam qua etiam tum temporis doctrina Christiana gravabatur esse eam doctrinam novam atque hactenus inauditam atque incognitam contrarium ergo hic asserit Petrus declarans etiam ab ipsis pro phetis eam esse testificatam ac praedicatam Jacobus Lauren. com in loc aime here is to take off an aspersion which some at that time cast upon the Doctrine of the Gospell saying as it is Act. 17.19 May we know what this new Doctrine whereof thou speakest is They did account it a new unknowne unheard of Doctrine the Apostle affirmes the contrary declaring that it is the same which was testified and Preached by the Prophets themselves who prophesied of the grace that should come unto you Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testisied beforehand the sufferings of Christ and the glory that should follow So that from this place it is evident the Prophets did not onely declare the time but the
Againe it is plaine (k) Ratio quasi a priori est quod deus per essentiam sit ipsa justitia increata immensa fontalis ab â—a ergovelut a sonte manat omnis justitia creata angelorum hominum quam proinde ut suam amat ac vice versa odit abominatur omnem injustitiam quasi sibi essentialiter contrariam et a daemone prosectam Cornel. à Lap. Com. in loc Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord will God who is the fountaine of justice doe that himselfe which he hateth in others if that place be alleadged Rom. 4.5 But to him that worketh not but beleeveth on him that justifieth the ungodly and therefore a man is justified before he beleeves the meaning is expounded in these words of the Verse his faith is counted for righteousnesse so that this must be understood in sensu diviso in a divided sense That God justifieth the wicked not him that remaineth wicked but was so before he was justified And the Schoole doth briefely resolve this God justifieth the ungodly Antecedenter antecedently that is him who before justification was ungodly not consequenter consequently that is him who after justification remaineth ungodly Pag. 36. towards the latter end saith he if we take Faith for the Act of our Faith apprehending this object then we are justified by it declaratively in our consciences and concludes that Faith doth onely justifie declaratively speaking to our consciences that wee are the children of God in Christ Jesus Thus you see hee doth exclude faith altogether from justifying a sinner in the sight of God And that it is onely said to justifie because by it we come to be certaine and to have assurance in our consciences that wee are justified in the sight of God and as it doth declare unto us our justification in the court of conscience Two grosse absurdities will follow upon Faiths declarative justification onely as he calls it The first is that Faith doth not at all justifie which is point blacke contrary to the Doctrine of Christ and his Apostles for it is one thing to be and another thing to appeare to be Faith having no hand at all in the being of Justification but in the making of it appeare to be So that I am first justified in the sight of God by Gods imputation without Faith and afterwards Faith comes and makes it appeare to me that I am justifyed And by it I come to have assurance in my conscience that it is so The second absurdity will be this That where there is not assurance there is no faith Faith being as he concludes onely an assurance that I am justifyed What will a distressed Conscience in case of spirituall desertion doe this doctrine makes him desperate for by this he argues the case thus Faith is nothing but an assurance to me in my conscience that I am justifyed in the sight of God but I want this assurance therefore I am without Faith and consequently in a damned condition as the case now stands with me Is this preaching Christ and free grace but I say a man may want in his owne apprehension this assurance and yet he may have Faith Gods people sometimes are in such a condition that they cannot see so much as a glimpse of Gods favour Nay the contrary They conclude themselves forsaken of God and cast-awayes what 's become now of assurance but for all this dare any man say that men in this condition have no Faith Nay they are upheld by the secret support of Faith otherwise in such a condition they would despaire as Judas did but it is plaine by Scripture that a childe of God may want assurance and yet by Faith stay himselfe upon God Isay 50.10 Who is among you that feareth the Lord that obeyeth the voyce of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay himselfe upon his God Take faith for the act of Faith apprehending the object and so we are justified by faith onely in the sight of God in regard whereof the salvation of all that truely beleeve is sure and certaine though they perhaps be not assured thereof for this is the promise of the Gospell that whosoever beleeveth on him should not perish but have life everlasting Take faith in reference to the Subject for that which doth declare our justification to our consciences and herein (a) Fides illa proprie dicitur justificans qua incumbimus in Christum ad remissionem pecca orum salutem Christus enim est adaequatuÌ„ objectuÌ„ fidei quatenus fides justificat fides enim non alia ratione justificat nisi quatenus aâ—prehendit illam justitiam propter quam justificamur illa autem justitia non est in veritate alicujus axiomatâ—s cui assensum pâ—aebemus sâ—â— in Christo solo qui factus est pro nobis peccatum ut nos essemus in ipso justitia 2 Cor. 5 21. fides ista justificans sâ—a natura producit atque adeo conjunctam secum habet speciaâ—em ac certam persuasionem de gratia ac misericordia Dei in Christo Ames Medul Theol. lib. 1 cap. 27. de Just faith cannot not be said properly to justify for this is an effect of justifying faith There are two degrees of justifying Faith the one being a lively assent to the promise of the Gospell the other a sound application thereof to our selves by the former as being the condition of the promise we are justified in the Court of Heaven by the latter in the Court of our owne conscience which is not properly called justification but the application of justification for a man must first be justified in the sight of God before he can be perswaded in his conscience of his justification otherwise his perswasion is a false perswasion and a meere delusion By the former we are justified before God by the latter we are perswaded in our conscience and in some measure assured of our justification For the further clearing of this distinction of Faith let us consider the differences betweene the two degrees by the former as I have said we are justified before God in the Court of heaven by the latter we are justified in the Court of our owne Conscience by the former we are justified properly by the latter we are assured of our justification I take this assurance to be an act of experience flowing from justifying Faith Of the justification which we have by the first degree which is properly so called there are no degrees (b) Justitia nobis imputata persecta aequalis est in omnibus credentibus Wolleb Compend Theol. lib. l.c. 30. but of that which we have by the second degree which is not justification but the assurance of it there are degrees according to the measure of Faith of necessity we must hold this distinction
of faith viz. that there is one degree of justifying faith which in order of nature goes before (e) Fides justificans praecedit justificationem ipsam ut causa suum effectum sed fides justificationem apprehendens prehenssatio praesupponit ac sequitur justificationem ut actus objectum suum circa quod versatur Ames Medul pag. 119. Quod objicitur vim justificandi non esse fidei ex seipsa sed quatenus Christum recipit libenter admitto nam si per se vel intrinseca virtute ut loquuntur justificatet fides ut est semper debilis ac imperfecta non efficeret hoc nisi ex parte sic manca esset justitia quae frustulum salutis nobis conserret Nos quidem nihil tale imaginamur sed proprie loquendo Deum unum justificare dicimus deinde hoc idem transferimus ad Chrislum quia datus est nobis in justitiam Fidem vero quasi visi conferimus quia nisi exinaniti ad expetendam Christi gratiam aperto animae ore accedimus non sumus Christi capaces unde colligitur non detrahere nos Christi vim justificandi dum prius cum recipi fide docemus quam illius justitiam Calvin Institut lib. 3. cap. 11. Sect. 7. remission of sins by which we obtaine forgivenesse of sinnes and by which we are justifyed before God Act. 26.18 That they may receive forgivenesse of sinnes and inheritance among them which are sanctified by faith that is in me Act. 13.38 39. Through this man is preached unto you the forgivenesse of sinnes and by him all that beleeve are justifyed and there is another degree of justifying Faith which followeth after justification and remission of sinnes whereby we being perswaded and in some measure assured of the remission of our sinnes we are justified in the Court of Conscience this being an effect of justifying faith And this may be proved by that Scripture he makes use of to prove his declarative justification by Faith Rom. 5.1 Therefore being justified by Faith we have peace with God through our Lord Jesus Christ The Apostle (f) Ex hoc etiÌ„a leco certissimo aâ—gumento colligi potest justificationem ex sola fide Id autem constat ex effecto ad hunc modum Id per quod justificamur opoâ—ter ut nos pacatos reddat erga Dcum Pet. Mar. Com. in loc shewing that we are justifyed by Faith alone in the sight of God sets downe peace with God as an effect of justifying Faith which peace may be called the assurance of faith so that you see this declarative justification is no more but an effect of that faith without which we cannot be justifyed before God if he had proved by Scripture that faith is onely declarative in regard of justification it had beene something but it s altogether against the Word of God but to informe us the better I will set downe what justification is Justification is an action of God freely of his owne mercy and favour absolving a beleeving sinner from the whole curse due to his sins and accounting him perfectly just in his fight unto eternall life in heaven through the perfect obedience sufferings of Christ imputed to his Faith unto the everlasting praise and glory of Gods justice mercy and truth Rom. 3.24 25. chap. 4 5 chap. 5.19 2 Cor. 5.19 Rom. 4.4 Now judge by this whether a man can be justified by Gods imputation of Christs righteousnesse without Faith Faith and justification according to Scripture being inseparable Page 37. He sets downe the causes of justification First saith he it is God that justifyeth Rom. 8.33 efficienter as being the efficient cause of our justification Secondly it is the blood of Christ that justifieth Rom. 5.9 here is the materiall cause of our Justification Thirdly it is Faith that justifieth Declaratively I never read in Divinity amongst the causes (g) Est certus causarum ordo nec datur in iis processus in insinitum Kekerman Systemat Logic-lib 1. c. 14. of justification the declarative cause to be one never I thinke did any man heare a subject of so great concernment so lamely handled especially this Sermon as he confesseth in his Epistle being the quintessence of ten yeares Sermons let us see the causes of Justification The (h) Causa efficiens justificationis active intellectae est tota â—S Triniras causa ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mera gratta sive gratuiâ—â—s Dei favoricausa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficient cause of Justification understood actively is the whole blessed Trinity 2 Cor. 5.19 1 Cor. 6.21 that which inwardly moves God is the meeregrace and free favour of God Rom. 3.14 Eph. 2.8 Tit. 3.4 5. the outward moving cause herein is Christ as God-man our Mediator because we obtaine this gift from his merit The (i) Causa eius instâ—umentalis est verbum evangeliiâ— justifica tonis passive sumprae respeclu hominiâ— qui justificatur nulla causa est nisi instrumentalâ— â—des instrumentall is the word of the Gospell Rom. 1.16 Justification taken passively in respect of man who is justified there is no cause but instrumentall and that is faith alone which as Logicians speake is a Passive instrument The (k) Materia justincationis active sumprae est Christi satisfactio qua peccatis nostris paenas debitas persolvit o bedientiam legi perfectam praestitir Materit ejus paslive acceptae est homo quidem in se miser Materiall cause of Justification taken actively is the satisfaction of Christ whereby he did undergoe the punishment due to our sinnes and did performe perfect obedience to the law for our Divines generally understand by Christs satisfaction his active and passive obedience The materiall cause taken passively is man in his naturall condition The (l) Forma ejus active intelle ctae est totius satisfaction is Christi imputatio qua tota quoque nostra est non secus ac si ipsi eam praestitisemus Forma justificationis passive acceptae est qua credences fide velat animae manu Christum cum roto merito suo apprehendunâ— sibique applicant formall understood actively is the imputation of the whole satisfaction of Christ whereby it is wholly made ours even as if we our selves in our owne persons had made this satisfaction Phil. 3.8.9 The formall being taken passively is when men beleeving doe by faith which is as the hand of the Soule apply unto themselves and apprehend Christ with all his merits The (m) Finis istius beneficii est dei gloria et salus nostra Welleb Christ Theol Compend lib. 1. cap. 30. finall is the glory of God and our Salvation or if you will take them more briefly thus First the efficient cause of Justification is the grace of God Secondly the materiall is Christ our redeemer Thirdly the formall is Imputation of our sinnes to him and his Justice to us Fourthly the Instrumentall
in sinne and drunkennesse and is not reclaimed sure this rubbish must first bee cast out before Christ the foundation can bee laid hee sets downe a way contrary to Christs owne rule Matthew 12.29 How can one enter into a strong mans house and spoyle his goods except hee first bind the strong man Sinne being the strong man must first bee bound and cast out before Christ will enter and till wee can bring men to reclaime and get power over their corruptions no sure foundation can be layd What communion hath light with darkenesse and what concord hath Christ with (s) Nullus potest esse consensus Christo cum Belial id est cum Diabolo venit enim Christus ut destruat opera Diaboli Estius in loc Belial 2 Cor. 6.14 15. in preaching against these grosse sinnes wee shew our selves Ministers of the Gospel Titus 2.11 12 13. The Grace of God that bringeth salvation teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world but hee concludes if we have reclaimed men from these sinnes they are not any whit nearer the Kingdome of heaven Our Saviour is of a contrary minde who said to the Scribe Mark 12.34 Thou art not (a) Longior namque ignorantia est a regno dei quam scientiaâ— Hierâ—nym in loc Ideo non fuit longe a regno Dei quia sententiae illius quae novi Testamenti evangelicae perfectionis est propria fauror extitisse probatus est Aquin. aur caten farre from the Kingdome of heaven In regard of his knowledge his discreet answer and that he was a favourer of Christ hee was nearer the Kingdome of heaven then those that were without that knowledge and respect to Christ which he had and lived in more grosse sinnes then he did and it is probable that (b) Ex quo judicamus hunc tandem ad numerum credentium accessisse Aretius Com in loc Parum adhuc abes a vera Dei agnitione quae progressu tem poris tibi contingere potest jam enim quasi in via es Ac verifimile est hunc Scribam post resatrectionem ad Christum redemptorem suisse conversum bene erga Christum affectus discessir si enim quidam curiositate impulsi Evangelicas conciones audiunt non ut discant sed ut novi aliquid audiant â—amen fieri potest ut meliores discedant aliquando Christum agnoscant quare sic formandae sunt conciones ut dociles sanabiles non repellan ut Luc. Osiand in loc afterwards he did beleeve and of nearer came to be within the kingdom of heaven So men that are by the Ministery of the Word brought to leave their sinnes they formerly lived in may be said to be and indeed are nearer the Kingdome of God then those which goe on obstinately in their sinfull courses Pag. 40. he useth this desperate expression Nay have wee not made them seven times more the children of hell when we doe by the blessing of God upon our preaching reclaim men from their former evill life which is the onely way and without which wee cannot lay a sure foundation doe we by this make them more the children of hell this is contrary to Christs way Mark 10.19 20 21. When the man told him hee had observed the Commandements from his youth Then Jesus beholding him loved him Sure hee did not count him seven fold more the child of the Devill for being reclaimed and there was no sure foundation layd our Lord tells him One thing thou lackest he was in a faire way to the Kingdome but to adde venome to his expressions he concludes Publicans and Har lots shall enter into the Kingdome of Heaven before such as are thus reclaimed and leaves it barely without expounding it the meaning is not such as now (e) Diâ—untur igitur publicani meretrices praecedere sacerdotes in regno Dei quia praedicationi Joannis sidem babentus paenitentiam egerunt Intelliguntur ejusmodi publicani meretrices non qui tales adhuc sunt sed qui tales olim suerunt Gerbard Haim Evang. par 1. cap. 151. pag. 834. are Publicans and Harlots but those who in times past were such but now beleeve and repent of their former evill life For to be Publicans and sinners and to enter into heaven is impossible Matth. 11.15 It is said the lame walke the dease heare that is those that were before lame and deafe doe now walke and heare So those that were before harlots are by Johns preaching true penitents and beleevers O desperate Doctrine tending to the undervaluing of sanctification and a holy reformation in the soules of men and to the ruinating of Christs kingly office who reignes in the hearts of his people subjecting them and brings under every high thought to the obedience of his will set downe in his word we are not of that mind that Sanctification is the foundation but where that is not there can bee no sure foundation Pag. 40. at the end and the beginning of the 41. farre be it from us to spend the time in prophane and vaine bablings Sure if his conference betweene a sick man and his pastor as himselfe confesseth in his Epistle to his neighbours of Pirton was the substance of ten yeares Sermons those must needs be stuffed with Tautologies and vaine repetitions over and over The peoples case is to be pitied and their patience to be admired who have lived so long time under a ministery that had so little substance ministring questions that tend not to the edifying but subverting of the hearers Whereas he sayes the Schoolemen spent themselves in frivolous disputations he doth in this betray his owne ignorance of their worth and learning for we have good experience of the wholesome use Protestant Divines have made of the Schoole men Page 43. at the beginning he propounds this question How did Johns doctrine burne and shine more then the Law I answer saith he The Law sanctifieth to the purifying of the flesh (d) Hic locus multis errandi occasionem praebuit quia non reputabant de Sacramentis tractari quorum spiritualis est significatio carnis emundationem exponumt quaeâ—antum inter homines 〈◊〉 ficut prosani homines habebant sua piacula quibus scelerum infamiam delenent haec rero expositio nimis prosana est nam injuria fit Dei promissionibus si earum effectum restringineus ad poliuam duntaxat Calvin in loc Heb. 9.13 Johns doctrine purifieth the conscience To this I answer This place hath reference to Num. 19. The Apostles argument is from the lesser and the argument runs thus If the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shal the blood of Christ purge your consciences c. This ashes did sanctifie the uncleane to the purifying of the flesh because those who for their outward uncleannesse were excluded from the
words Peter went out and wept bitterly hath this passage Peter therefore wept bitterly he wept that he might with teares wash away his sinne If thou wilt obtaine pardon wash away thy offence with teares thus the Father (f) Tria sunt genera Baptismi quorum primum quo sordes peccatorum per regenerationis lavacrum abluuntur Secondum quo quis sanguine suo per Martyrium baptizatur Est autemtertium baptisina lachrymarum Isidor de offic eccle lib. cap. 22. sol mihi 411. Isidor Hispalensis who lived a thousand yeares agoe saith there are three kinds of baptisme or washing The first whereby the defilements of sinne are washed away by the laver of regeneration The second when one is baptized in his owne blood by Martyrdome with which baptisme Christ was like wise baptized The third is the baptisme or washing of teares To preach then that teares of repentance wash away sin is no new Doctrine and is not injurious to but doth magnifie the blood of Christ Teares being an effect flowing from the conscience sprinkled with the blood of Christ Musculus upon the first of Esay propounds this question How the Prophet exhorts men to wash and cleanse themselves seeing it is not in their power And 1 Joh. 1. The blood of Jesus Christ washeth us from all sinne He answers it thus That this (g) Hujusmodi resipiscentia causa est repurgationis non per quam sed sine qua non Muscul com in loc repentance here required is the cause of our washing or cleansing not the cause by which but the cause without which our sinnes cannot be washed away And they are said to wash away our sinnes not considered in (h) Non in reipsa intrinseca bonitate actus sed in divina acceptatione pactione ordinatione Cassand Ep. 19 pag. mihi 1110. themselves or in regard of intrinsecall goodnesse in the Act of shedding them but in regard of Gods acceptation who doth in and through Christ accept of them in regard of Gods covenant and promise in regard of his ordination who hath ordained that such as shall bee saved shall weepe for their sinnes There is a washing of Sanctification and Regeneration as well as to Justification By true repentance these benefits doe redound of beleevers First remission of sinnes Marke 1.4 John did preach the baptisme of repentance for the remission of sinnes Thus while hee intitles his booke Johns doctrine hee labours as much as in him lyeth to overthrow Johns Doctrine Act. 3.19 Repent therefore and bee converted that your sinnes may bee blotted out Secondly the favour of God Luke 4.18 The Spirit of the Lord is upon mee because hee hath annointed mee to preach the Gospel to the poore he hath sent mee to heale the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at libertie those that are bruised to preach the acceptable yeare of the Lord Luke 15.7 Joy shall bee in heaven over one sinner that repenteth as you may see in the parable of the Prodigall The third benefit is righteousnesse before God Luk. 18.14 The Publican bewailing his condition in true repentance our Lord saith he went downe to his house justified rather than the other by (h) Uterque descendit domum sed impari fructu Publicanus vere justificatus Pharisaeus coram hominibus ranrum Areti in loc rather is meant the Publican was truely justifyed the Pharisee before men onely The Publican in the sight of God they had both their Righteousnesse the one hypocriticall the other reall who was justifyed of God So that rather must not be understood of one and the same Righteousnesse as though the difference consisted onely in this That the Publican was more justifyed the Pharisee lesse the Pharisee he justifyed himselfe before men hypocritically the other was justifyed of God which is much rather to be chosen Fourthly The gift and inhabitation of the Holy Ghost Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost Fifthly The hearing of our prayers 1 Joh. 3.21 22. If our heart condemne us not then we have confidence toward God And whatsoever we aske we receive of him The Sixth is Salvation and life eternall Act. 11.18 Then hath God also to the Gentiles granted repentance unto life The seventh is Freedome from temporall punishments or to be sure a mitigation of them Jonah 3.10 And God saw their workes that they turned from their evill wayes and God repented of the evill that he had said 2 Chron. 12.12 And when he humbled himselfe the wrath of the Lord turned from him that he would not destroy him altogether This is contrary to what he taught on a Fast day as I was credibly informed That we did not Fast and humble our selves for the turning away of Gods Judgements Looke well upon these particulars and consider the places of Scripture and you shall finde it no blasphemy to say repentance washes away sin Now let us see how all these benefits are attributed to repentance and how they may be said to be the fruites of it Not (i) Observandum est paenitentiae haec tribui non ratione contritionis quasi illa sit meritum quoddam ac causa remissionis peccatorum sed ratione hdei quae est essentialis pars paenitentiae Quod ergo partis quidem primatiae pro prium est illud usitata Scripturae phrasi toti tribuitur Gerhard locor Tom. 3. col mihi 428. in regard of contrition as if that were a certain merit and cause of remission of sinnes I meane the meritorious cause though as I said it is Causa sine qua non the cause without which we cannot receive them but in regard of Faith which is an essentiall part of repentance which doth apprehend Christ and in Christ doth freely receive the grace of God remission of sinnes righteousnesse the gift of the Holy Ghost and life eternall That therefore which is proper to a part it being the principall part That is by the usuall phrase of Scripture attributed to the whole Especially when as true and saving Faith and true contrition and the study of new obedience are inseparably joyned together I hope then we may use Scripture phrase without blasphemy Page 49. The latter end he sayes This doctrine workes hideous effects in the Church of God The simple people being asked how they thinke to make satisfaction to God for sin have answered by lamenting and amending Are not these simple people those that have lived the ten yeares under his Ministery they are simple indeed Aske a Childe that can say the Church Catechisme which in teaching repentance tells us Wee must have a lively Faith in Gods mercy through Christ with a thankefull remembrance of his death and he will tell you he hopes to make satisfaction by the merits of Jesus Christ We
pecâ—atorum per fidem venturi Christi conscientias a mortis peccati Tyrann de liberas habebant quantum saluti suae satisesset Parcus in loc did not derogate from their inheritance and adoption They were neverthelesse Sonnes Heires Lords of all under this outward servitude they had their consciences free serving God freely in the inner man with a filiall spirit for they were certaine of free remission of sinnes by Faith in Christ and had their consciences freed from the tyranny of death and sinne so farre forth as was sufficient for their Salvation So that this place of Scripture rightly understood makes altogether against him for from hence we may gather that the (b) Itaque hic verborum Apostoli sensus est nemo puter me quae hactenus dixi in Patrum ant gentis Judaicae contumeliam dixisse sueruÌ„t enim hi quo que filii Dei promissionum haeredes neque me latet quod olim pronuntiavit Deus Israel est filius meus primogenitus Item ex Aegypto vocavi filium meum Exod. 4. Hose 11. Gualter in Gal. hom 31 Fathers under the Old Testament had hope of the same inheritance which we have at this very day because they were partakers of the same adoption and they were chosen of God to this end that they should be the sons of God together with us as well as we Againe we gather from this place that in externall servitude which to them was no servitude but as it is compared with our condition since the comming of Christ they had freedome of conscience neither did the strict observation of the Law hinder Moses Daniel all the godly Kings Priests and Prophets and the whole company of beleevers but that they were free in spirit Therefore they did so beare the yoke of the Law upon their shoulders which I say againe was not to them a yoke but comparatively to the Christian liberty by the comming of Christ that they did serve God with a free spirit and were principally and especially (c) Praesertim vero de gratuita peccatorum remissione edocti ut conscientias haberent a peccati mortis Tyrannide solutas Inde constituendum est candem semper suisse doctrinam vera fidei unitate nobiscum fuisse conjunctos unius etiam Mediatoris fiducia nobisctan fretos Calvin in loc taught and instructed concerning free remission of sins and had their consciences loosed from the Tyranny and slavery of sinne and death From whence it is concluded that there was alwayes one and the same Doctrine and that they were joyned with us in the true unity of Faith and that they did injoy with us affiance and hope in one and the same Mediator in whom they had boldnesse and accesse with confidence by the Faith of him Ephes 3.12 and therefore it must necessarily follow that they had not an overly but an experimentall knowledge of actuall and eternall remission having assurance in their consciences that their sins were at that present time wherein they lived actually and eternally remitted in Christ Otherwise we must conclude that the sinnes of beleevers in the time of the Law were not remitted till Christs manifestation and comming in the flesh which is most absurd and contradictory to Scripture They had Christ in Spirit They beleeved in Christ and were saved by him as we are as it is Heb. 13.8 Jesus Christ the same yesterday and to day and for ever Yesterday to our Fathers to day to us for ever to ours all that ever were saved were saved by one and the same Christ who is the way being (d) Quia igitur haereditas caelestis non est nisi una 〈◊〉 una ejus parandae via ac ratio perspicuum est unam substantia esse veteris novi Testaments Ecclesiam salutis doctrinam contra quam â—anaâ—ici papistae contendunt Pareus com in Gal. cap. 4. 1. ever the same yesterday before the time of his comming in the flesh to day when he did come in the flesh at the time before appointed now and for ever the same Christ to all beleevers in all times all beleevers in all ages being for substance one and the same Church of God Christ was (e) Exhibitus Patribus in promissione ita ut eorum fider non minus praesen fue it sanguis Christi sun dendus quam sidei nostâ—ae praefens est jamolim effusus Tessan in Epist ad Hebr. praelect cap. 13.8 exhibited in the promise to the Fathers and the blood of Christ to be shed was no lesse present to their Faith then the blood of Christ long agoe shed is present to our Faith Heb. 9.22 Without shedding of blood is no remission and it was by the shedding of the same blood that all Gods people from the beginning of the world ever had remission Pareus (f) Unde commentum pontificium de limbo in quem Patres fideles crudeliter detruferunt ubi nulla salute fruerentur eminus tancum sururam intuerontur firmiter destruitur Pareus in loc that godly and learned man from his place Gal. 4.1 concludes that if the Fathers were Heires and Lords of the inheritance with us they were therefore saved by Faith no lesse than we whereby he condemneth the Papists concerning their (g) Altis debetur sola paenadamni solum temporalis absque ulla paena sensus isti dicebantur esse in limbo Patrum qui prohibebantur an eâ—passionem Christi a visione divina eo quod non crat satisfactum pro peccato totius naturae quanâ—vis hi non essent obnoxii alicur panae pro peccatis suis personalibus Durand lib. 3. dist 22 quae 4. limbus wherein they have cruelly shut up the Fathers where they injoy not salvation but behold it afar off onely to come and this is just according to his proposition as he defends it that they had knowledge of actuall and eternall remission to come not present but afarre off His proposition is farre more cruell and injurious to the Fathers than the opinion of the Papists is about the limbus They have devised and imagined in their wandering conceit foure infernall and subterrestriall places First Hell Secondly Purgatory Thirdly Limbus infantum where Children remaine dying without baptisime Fourthly Limbus Patrum where all the Fathers were before Christs comming in the flesh And their opinion is that they were kept in an infernall place or dungeon of darknesse yet without paine they did suffer the punishment of losse onely and that but for a time for this Limbus did indure but till the comming of Christ and (f) Constituunt Scholastici communi consensu intra terram quatuor sinus five unum in quatuor partes divisum unum pro damnatis alterum pro purgandis tertium pro Infantibus sine baptismo abeuntibus quartum pro justis qui moriebantur ante Christi passionem qui nunc vacuus remanet Bellarm. Tom 2. de Purgator lib. 2. cap. 6. pag. mihi 410. Bellarmin himselfe
comfort your drooping spirits against such desperate disconsolate doctrine as this meerely contrary to the doctrine of the Gospel and the true way of preaching Free Grace by Christ who will not breake a bruised Reed nor quench smoaking Flax if an an Angell from heaven preach any other doctrine beleeve him not I say againe cheere up your hearts The gates of Hell shall never prevaile against you you are rich in grace and all the pretious promises of the Gospel belong to you and all the riches of Gods mercie in Christ Jesus are yours what shall I say more I conclude God is yours Christ is yours and all is yours Now we are come to the third question laid downe in Page the 74. at the latter end Whether when Faith lies hid that wee cannot see that we beleeve by the inward Testimony of our conscience that it is possible our workes of pietie or charitie can assure us of salvation his answer is I say no and my reasons are these 1. That which makes me doubt of my Faith will make me doubt of the sinceritie of my worke 2. How is it possible I should judge my worke sincere when I cannot see I beleeve Whatsoever is not of Faith is sinne I answer there are diverse grounds which make a man doubt of his Faith different from those which make him doubt of the sinceritâ—e of his worke as through the want of apprehension whereby hee can say from his conscience that he is justified and at peace with God And in regard of spirituall desertions There is a twofold inward testimony of conscience The first is an immediate knowledge that a man doth beleeve which is by the prime and next efficient cause namely the Spirit of God called the (k) Id est eandem fidem ex ejusdem Spiritus afflatu dono Beza in loc Spirit of Faith 2 Cor. 4.13 and this is more fully set downe downe 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God The second inward testimony of conscience is the sinceritie of a mans worke whereby a Christian knowes he doth beleeve and concerning the sinceritie of the worke none can judge but a mans owne conscience whose proper office it is and this the Apostle sets downe 2 Cor. 1.12 For our rejoycing is this the testimony of our (l) Certebonam conscientiam habemus quod candide ca an misinceritate quam Dominus in nobis requiriâ— un sumus Luc. Ostand in loc conscience that in simplicitie and godly sinceritie not with fleshly wisedome but by the grace of God wee have had our conversation in the world Conscience being that privitie which the soule hath to things knowne to none but God and it selfe is able to judge of the intention of every action So that as a tree is knowne by the fruits in like manner Faith is certainely knowne by its fruits as the cause is knowne by the effect And the Apostle (m) Insallibile est signam vere râ—natorum organm a postenori valer Arett com in loc 1 Joh. 3.14 makes love to the brethren an infallible signe of a regenerate man We know that we have passed from death to life because we love the brethren So that although we cannot immediately see that wee doe beleeve yet if we find in our conscience that wee love the brethren we know by this that wee doe beleeve for as breath is a certaine signe and evidence of present life so love to the brethren of present Faith even as wee see that when the Sunne is eclipsed though the earth wants the light of it yet not the reall influence and though men see not the Sunne in the light of it they doe see it in its reall influence and vertue So although Faith may be hid in regard of the soules immediate seeing it yet it may evidently see it doth beleeve in regard of Faiths reall influences and effects love to the brethren being one and thus though Faith lies hid Charitie doth and can assure us of our salvation Pag. 75. What workes are done in Faith sayes he that the same acts may not be done in the spirit of bondage If you say indeed that the actions are the same but they differ in the end I grant it and in the efficient also but as I cannot discerne the efficient so neither can I discerne the end of my worke To this I answer I discerne the efficient by the end he that hath a discursive intellect and can make use of that reason which God bath given him can easily tell to what end hee undertakes such and such an action The end being the first thing in the (a) Finis qui ultimus est executione primus est intentione omnis intellectus operativus incipit a fine Keckerm System lib. 1. pag. 165. intention and that which first sets the minde on worke about this or that thus in temporalls so likewise in spiritualls The Christian being able to make use of his sanctified reason can easily tell the intent of his heart and the end hee aymes at especially having the word of God as a sure rule to goe by he can tell whether he loves the brethren out of any by end he hath or onely as brethren setting all other respects aside And finding this holy affection in himselfe must needs conclude it cannot bee in a man that doth not beleeve I have heard of a very godly Minister who as I take it being sicke to death was much troubled about his evidence and doubted whether he did belong to God or no at the last Well sayes he the devill shall never gull me I have one evidence will assure me without faile I am certaine I love Gods people and so gathered comfort Upon these grounds I am bold to determine the question affirmatively That although Faith lies hid for the present yet a man from workes of pietie and charitie which he findes in himselfe may have assurance that he doth beleeve and so is in the state of salvation In his conference pag. 12. he doth confesse Where unfained love to the brethren is found it may be a testimony of grace received but he objects How shall I know his answer is That unlesse we beleeve truely we cannot know we love unfainedly therefore though our love heare witnesse to our Faith before men yet our Faith beares witnesse to our love in the secrets of our heart neither can it ever appeare to bee true love that proceeds not from a heart first imbracing Christ by Faith To this I answer by my loving unfainedly I know I beleeve truely the truth of my worke being an infallible evidence of the truth of my Faith and I can trie my worke by the sure rule of the Word which will not faile and thus though I cannot see my Faith formally yet I can see it effectively I meane in
Chamier de Sacram. V. T. lib. 3. cap. 2. Eucharist which we call the Lords Supper as well as we The Argument runnes thus The Eucharist is the Communion of the body and blood of Christ but Manna and water out of the Rocke were to the Israelites the Eucharist Therefore Manna and water out of the Rocke were to the Israelites the Communion of the body and blood of Christ It cannot therefore be denied but the Sacraments were to the Fathers in regard of the thing signified the same and equal to the Sacraments in the New Testament Saint (q) Aliud illi aliud nos sed specie visibili quod tamen hoe idem significaret virtute Spiritali Augustin in Evang. Joan. Tract 26. Col. mihi 228. Augustin saith The Sacraments of the Fathers in regard of the outward signes differ from ours but in regard of the substance and the thing signifyed they are the same This place then doth absolutely prove that they were not under the curse but had actuall remission and the knowledge of it present Page 56. At the latter end his Answer is They did cate the same meate but not after the same manner for they did eate Christ to come not present This is a new manner of eating Christ in the Sacrament which cannot be proved by Scripture There is in the Sacrament of the Eucharist a threefold (r) Ad ipsum Sacramentum Eucharistiae quod attinet est ibi mandacatio bibitio triplex 1 Oralis five corporalis 2 Spiritualis 3 Sacramentalis Lawrent Dialog Encharist pag. 460. eating First Orall or corporall Secondly Spirituall Thirdly Sacramentall Now all true beleevers doe spiritually eat the body and blood of Christ which really and indeed is taken and received not with the mouth of the body corporally but with the mouth of Faith spiritually The manner of their eating was by Faith ours is the same To say a man eats a thing to come is a grosse piece of non-sense How can that be can one eate that which he hath not can he eate bread to come Christ was as really present to the Fathers in their Sacrament of the Eucharist as he is to us in the Sacrament of the Lords Supper But that I may not be mistaken I will set downe what I meane by Christs reall presence in the Sacrament though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall First to the signes by Sacramentall relation Secondly to the Communicants by Faith alone The first stands in this That when the elements of Bread and Wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of Christ are presented to the minde thus and no otherwise is Christ present with the signes The second presence in respect of the Communicants is that Christ is really present to their beleeving hearts They by Faith applying when God gives Christ with his benefits and man for his part by Faith receives the same as they are given There ariseth that union which is betweene every good receiver and Christ himselfe which union is not forged but a reall true and neare conjunction nearer then which none is or can be because it is made by a solemne giving and receiving that passeth betweene God and Man as also by the bond of one and the same Spirit To come then to the point considering there is a reall union and consequently a reall communion betweene us and Christ there must needs be such a kinde of presence wherein Christ is truely and really present to the heart of him that receives the Sacrament in Faith And such a reall Communion was there betweene the Fathers and Christ and such a presence wherein Christ was really present to them in the Old Testament who received the Sacraments in Faith We conclude then they did cate Christ present If it be objected Christ was not in their time come in the flesh The Apostle makes answer (a) Est etiam fides praeteritarum rerum praesentium suturarum Aug. Enchâ—rid on cap. 8. Exhibitus patribus in promissione ita ut eorum fidei non minus praesens suerit sanguis Christi fundendus quam fidci nostrae praesens est jam olâ—m effusus Tessan praelect in loc Heb. 11.1 Now Faith is the substance of things hoped for the evidence of things not seene This place concernes the Worthies in the Old Testament as appeares in the following part of the chapter and stands in opposition to those who thinke things not to be truely present which are present by Faith So that Christ was present in his incarnation to the Fathers not in opinion or imaginarily but truely and really not potentially but actually God freely giving and they by Faith receiving whole Christ God and Man together with all his benefits were in eodem instanti in that very present point of time justified and their sinnes pardoned and actually remitted and did beleeve actuall and eternall remission of sinnes present to their soules for their everlasting salvation The blood of Christ being by Faith instantaneally and efficaciously present to them before his comming as it is to us now since his comming in the flesh But as he would have it the Fathers ate him to come we eate him gone and past and what will follow That neither they nor we but onely they who lived in the dayes of his flesh eate him present what 's become of Faith all this while Pag. 67. Doe you not saith he remember what was (c) Parcius ista memento whispered at the Assize some yeares past That the great malefactours condemned the little ones This it may be was true To this I answer there was a whispering at the Assize some yeares past That there was a great Malefactor as it seemed probable to cloake his owne guilt would have condemned and did accuse the innocent Pag. 73. Who would have thought saith he but that zeale for the Sabbath and God had beene an undoubted marke of Salvation but he concludes you see the contrary To this I answer had it beene true zeale it had beene an undoubted marke of a true Christian bat his words were when he preacht That people might make a strict conscience of the observation of the Sabbath and yet stone Christ out of the Church which to me seemes to be a lewd speech strictnesse implying sinceritie besides they that questioned our Saviour did it not so much out of conscience as humour Pag. 74. He propounds this question First whether a desire to be saved be an infallible note of salvation he saith the safest way is to say no. Secondly whether a desire to beleeve be Faith it selfe To this I answer if he speakes of every defire of salvation the question is needlesse and to propound a question of so great consequence without further expressing himselfe is but to set
a Trap to insnare weake consciences and to handle the word deceitfully But I answer an unfained desire of salvation in a sanctified use of the meanes is an infallible note of salvation Give mee leave to explaine my selfe thus The difference and degrees of Faith are two First A weake Faith Secondly A strong Faith Concerning the first The weake Faith sheweth it selfe by this grace of God namely an unfained desire not onely of salvation for that a wicked and gracelesse man may have but of reconciliation with God in Christ This is a sure signe of Faith in every touched and humbled heart and it is peculiar to the elect and they which have this have in them also the ground and substance of true saving Faith Reason to prove this First the promise of life everlasting is made to the desire of reconciliation (d) Est autem valde cemphatica metaphora famis sitis qua non levis expetitio sed vehemens serium ardens desiderium gâ—atiae donorum per gratiam describitur Gerhard Harm cap. 15. col mihâ— 535. Matth. 5.6 Blessed are they which do hunger and thirst after righteousnesse for they shall be filled by hungring and thirsting here is meant an ardent and earnest desire after grace which our Saviour layes downe as an infallible note of salvation Psal 145.19 He will fulfill the desire of them that feare him he will also heare their cry and will save them and (e) Desiderium efficax pietati congruens certissima est nota hominâ—s pii Usus Consolationis erga Christianos qui infirmitatibus tentationibus nonnunquam pressi vexari nihil in semetipsis salu i affine sentire possunt praeter desideria pia Ames lect in Psalm Doctor Ames upon Psal 42.1.2 As the Hart panteth after the water brooks so panteth my soule after thee O. God my soule thirsteth for God layes down this point of doctrine Aneffectuall desire congruent to pietie is a most certaine note of a godly man from which he drawes an use of consolation to Christians who are sometimes so pressed and disquieted with infirmities and tentations that they have no evidence in themselves of their salvation but onely godly desires Secondly the hungring desire after grace is a sanctified affection where one affection is sanctified all are sanctified where all are sanctified the whole man is sanctified and he that is sanctified is justified and beleeves and shall infallibly be saved Thirdly God accepts the will and desire to beleeve for repenting and beleeving indeed wherefore this desire of reconciliation if it be soundly wrought in the heart is in acceptation with God as true faith indeed T is confessed that there bee many and sundry fleeting motions and desires to doe good things which grow to no issue or head but in time vanish as they come Now these are not true desires after salvation but rather flashing humours and sudden passions Such have no soundnesse in them and must be distinguished from the true desire of reconciliation with God that comes from a bruised heart and brings alwayes reformation of life And thus I have answered both his questions Whereas in his conference Pag. 3. he hath this comparison The poore man can tell you that to be rich and to desire to be rich are two things even so is Faith and a desire to beleeve as all that desire to bee rich are not rich so all that desire to beleeve doe not beleeve I answer non cadem est ratio his comparison holds not but is as poore as the poore man in it A man may seriously and in good earnest have a hungring desire after riches and yet bee a starke begger and have no riches at all but it is not so in the desire of grace I argue thus he that desireth grace must needs have the Spirit for this desire cannot come of (f) Voluntas est animi motus cogente nullo ad aliquid non admittendum vel adipiscendum Haec autem ut non admittat malum adipiscatur bonum praevenâ—tur praeparatur Dei graâ—ia ipsa bona volunâ—as pedisse qua est granae non praevia Magist lib 2. dist 20. nature Phil. 2.13 It is God that worketh in you both to will and to doe acccrding to his good pleasure So that to will or desire good is from grace wrought in the soule by the Spirit of God yea this is a singular grace Tee have begun saith the Apostle not only to do but also to be forward or willing 2 Cor. 8.10 11. making it a greater grace to be willing and desirous to do well then it is to do the thing that is good and thereupon inferreth Vers 12. If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Yea this is almost all that the faithfull have many times to comfort themselves withall that they find in themselves an unfained desire to please God This was all that Nehemiah could say of himselfe and the rest of his brethren Nehem. 1.11 That they did desire to feare Gods Name Isa 26.8 The desire of our soule is to thy Name This was Pauls comfort Rom. 7.18 To will is present with me From these places that godly reverend Divine Master (g) Hildersam John 4. pag. mihi 9. in the beginning Arthur Hildersam concludes They must needs be sure therefore of Grace that have an unfained desire of it for they have it already No man can desire Faith that hath not Faith the desire then of Grace is Grace and the desire of Faith is Faith and he that hath any one Grace in truth and soundnesse in him he may be certaine that his heart is upright and that he is truely regenerate thus Master Hildersam upon the fourth of John page in my edition 425. And the (h) Omnes virtutes sibi haerent ut qui una carnâ—rit omnibus careat qui ergo unam habet omnes haber Magist lib. 3 dist 36. Omnes in hoc conveniun quod qui habet unam virtutem Theologicam habet omnes Henric. de Vrimaria Add. in lib. Senten Schoole affirmes That all the graces of God are so conjoyned and together that he that wants one grace in truth wants all and he that hath any one grace in truth hath al other graces Thus then you see though his comparison holds good in things temporall that a desire to be rich is not to be rich yet it falls to the ground in things spirituall for the poore humbled soule that desires grace is rich in grace And Master (i) Perkins Cases of Conscience page mihi 24 col 1. Sect. Perkins concludes that a desire to repent and beleeve in a touched conscience and heart is Faith and repentance it selfe though not in nature yet in Gods acceptation O poore soules you that complaine of the want of Faith and Grace out of a hungering desire you have after them