themselues of the vniust imputations of heresie and apostasie wherewith they were charged haue beene forced sundrie times to set forth seuerall Confessions of their Faith all which or most of which are recorded in the harmonie of Confessions Scurrilous therefore is that taunt of Papists who for this cause terme vs Confessionists For what haue we done herein whereunto their slanderous criminations haue not compelled vs what whereof we haue not example from the Primiue Church Nay what whereof we haue not Gods expresse commandement 1 Pet. 3.16 charging vs to bee ready on euery occasion to render an account of the Hope that is in vs But yet among all the ancient Creeds this of the Apostles hath euer beene counted of greatest authority and ought still so to bee counted Among the ancient Creeds I say for the Scripture is peerles and equall authority with it neither may it chalenge vnto it selfe neither did any of the ancient Fathers giue it as aboue wee haue touched For although the substance and matter of the Creed be diuine and perfectly according with the Scripture yet for forme and order of words it is humane whereas the Scripture both for substance and circumstance matter and forme and all is no way humane but wholly and entirely diuine The greater the blasphemie of Rhemish Iesuites auouching this Creed to be the Rule whereby all the writings of the new Testament are to be tried In Ro. 12.6 and approued whereas contrarily the Scripture out of which the Creed is collected is the only Rule by which both it and all other Creeds are to bee examined Howbeit the second place as it is its due so we willingly yeeld vnto it First in regard of the antiquity thereof because of all other it is the eldest Secondly for the perfection and fulnes thereof there being no one article of absolute necessity vnto Saluation which is not either in expresse tearmes or impliedly and in its principles contayned therein Thirdly and lastly because it hath had the vniuersall approbation of all Churches in all times both ancient and moderne The ancient Fathers giue vnto it most honorable and magnificent titles They call it the key of Faith the rule of Faith the foundation of Faith the summe of Faith the forme of Faith the body of Faith the rule of truth the sacrament of humane saluation the mysterie of religion the character of the Church and the like On it they commented rather then on any other Creed vnto it all others were conformed so as they seeme to be but expositions of it Finally it was their manner neuer to admit any that was adultus either to the Sacrament of Baptisme or to the holy Eucharist without making confession of his Faith by rehearsing this Creed In like manner all the reformed Churches with all reuerence and duty receiue it they vse it in their publick Liturgies and expound it in their Catechismes The more malitious is the slander of Gregorie Martin and others Disc of Eng. trans c. 12. who shame not to say that we hold not the Christian Faith of the articles of the Creed Yea saith another of vs they haue no faith nor religion Tho. Wright Att. they are infidels they beleeue not the holy Catholick Church the communion of Saints the remission of sins that Christ is the sonne of God or that he descended into Hell And as if these had not yet said enough Credo Caluiniscq another opening his mouth as wide as Hel affirmeth our Creed to bee this I beleeue in the Diuell the tormentor helmighty corrupter of heauen earth And in not-Iesus-not-Christ the only stepsonne degenerate who was spoiled of his glory by the holy Ghost and borne of Mary no Virgin c. To all which I answer Increpet te Dominus the Lord rebuke thee Satan If they haue called our master Belzebub it can be no disgrace to vs to suffer the same reproch The more incredible things they charge vs withall the lesse are themselues beleeued and the more credit do wee gaine vnto our profession All what is contayned in holy writ in this Creed of the Apostles in that of Nice and Athanasius wee firmely and entirely beleeue Let Hell and Antichrist and all the brood of Papists burst with malice and enuy yet this and no other Faith do wee hold and teach A SHORT CATECHISME QVaest Who placed you here in this World Ans God the maker and Gouernour of all things Q. Wherefore did hee place you here A. To serue and glorify him Q. How will he be serued A. By doing his holy Will and Commandements Q. What Commandments hath hee giuen you A. The ten Commandements of the Morall law Q. Repeat them vnto me A. Heare Israel I am the Lord thy God which c. Q. What duties doth God require of you in this law A. Two to loue God aboue all and my neighbour as my selfe Q. Haue you done this perfectly A. No neither yet can I nor any man els Q. Why can you not A. Because all are conceiued and borne in sinne Q. How commeth that to passe A. By the fall of our first parents Q. Had you obeyed the law what had beene the reward A. Life euerlasting Q. What is the punishment of Disobedience A. Euerlasting death Q. Your case then it seemes is very miserable A. Very miserable vnlesse God bee mercifull in Iesus Christ Q. What is Iesus Christ A. The Eternall Sonne of GOD made Man Q. Wherefore was he made Man A. To die for mans sin and to reconcile him vnto GOD. Q. Are all men reconciled by him A. No but true belieuers onely Q. Who are true Belieuers A. They who by faith accept him for their only Mediatour and Sauiour Q. How is this Faith wrought A. By the preaching of the Gospell Q. What is the summe of the Gospell A. It is contained in the Apostles Creed Q. Repeat the same vnto me A. I Belieue in God the Father Almighty maker c. Q. How may we know that we haue true Faith A. By the fruites thereof Q. What are the fruites of Faith A. New Obedience and Repentance Q. What is new Obedience A. A sincere practice of holynesse and righteousnesse all the dayes of my life Q. Can you doe this perfectly A. No but if I striue vnto perfection God in grace accepteth it Q. But what if you fall into sinne againe A. I am to rise againe by speedy repentance Q. What call you repentance A. A hearty sorrow for sinne with the amendement thereof Q. You say it must bee speedy tell mee wherefore A. Because if I bee preuented by death I perish eternally Q. What is the benefit of Repentance A. Forgiuenesse of sinnes with recouery of Gods fauour Q. You haue told mee how Faith is wrought and how it may bee discerned tell me now how it must be nourished and preserued A. By the vse of the Sacraments and Prayer Q. What is a Sacrament A. A seale of the
in the morne When you your bed forsake And late at night when you returne Sweet sleep againe to take Meekly vpon your knee With humble vowes attend So pregnancy of wit will he And health of body send Yea better things then these Will he vnto you spare Only refer all to his praise Both what you haue and are To my Daughter E. D. Written on her Bible Sith you my child the child of wrath were borne From sinful flesh deriuing sinfull staine Into Gods fauour can you not returne If of the spirit you be not borne againe None are new borne but of immortall seed That seed immortall is this word of truth By it next vnder God I trust to breed Your second birth who bred your former ruth This will in you subdue each sinfull lust Your mind enlighten and your hart create Pious to God towards your neighbour iust And to your selfe sober and temperate This season will your greener yeares with grace And crowne your head when you haue run your race A Prayer MY sins o Lord haue me unworthy made To licke the crums that from thy table fall My guilty soule dares not for comfort call That Now through famishment my strength doth fade But thou dear Lord that vaild in mortall flesh For mans offence on bitter crosse didst bleed With bread of life my starued soule refresh My soule doth thirst like to the parched ground And humors moist are turnd to summers drought Thy burning wrath this inward heat hath wrought And feare of Hell my conscience doth confound But lord thou art an euerlasting well Whence purest streames of liuing waters flow O quench the flames wherein my hart doth glow And on thy banks let me for euer dwell Through stranger countries harborles I stray From Paradise exild my natiue land And angrie Cherubin with burning brand Of my returne doth intercept the way Thou art the way sweet Iesu thou the dore Yet harborles wast in a manger borne O let my soule faint weary and forlorne By thee reenter then retire no more Ah who is me for opened are mine eyes And now with shame my naked shame I see My soule abasht faine would thy presence flee And sory figleaues to her shame applies But Lord thy wardrobes store can nere be spent And whitest rayment thou doest sell for nought O let the robe of iustice foorth be brought Therwith t' inuest this thriftles penitent My soule o Lord is fild with strange disease And cruell theeues haue wounded me so sore That nought but wound I am and bloudy gore And on my life eternall death doth seize But Lord thou art that good Samaritan The skilfulst leach to salue a wounded hart O let thy precious balms soone ease my smart And dying soule preserue from endles bane In deepest dongeon comfortles I lie Ne of my debt can pay the lightest graine My Iailour Satan is my sin the Chaine And bound with sin who can the bonds vnty But thou deare Lord hast broke the gates of Hel And with thy dearest bloud our debts doest pay O cancel thou my bonds my debts defray And from my hart all seruile feare expell Pinde thirstie exild naked sick in iaile Feed quench returne couer recouer baile A Hymne vnto Christ LVte awake Why sleepest thou so long Come let vs musick make And chant some holy song My heart and voice shall with thy strings accord To sing the prayse of Christ my King and Lord. Brightest beame Of brightest glory bred The euerlasting streame From purest fountaine shed The light the life true God chiefe good thou art And of thy good to each wight doest impart Then thou wast When time was not begun Without thee nothing past By thee all things were done The earth the sea the aire the heauens aboue By thee doth stand doth flow doth breath doe moue God thou art Yet didst our nature take Enduring bitter smart A peace for vs to make Thy Crosse thy Wounds thy Blood thy Death thy graue Our sinfull soules from endlesse death doe saue Glorifide Thou now in heauen doest raigne And for thy Saints prouide A place there to remaine Where King is three in one and one in three Law perfect loue and tearme eternity Lachrymae IF by sighs or teares or cries I could discharge the weight of griefe Which on my soule so heauy lies Soone would I find releefe My sad heart would vapour sighs Mine eyes would streame foorth flouds of teares My voice with shrikes and dolefull cries Would vent mine inward feares But my soule too deep is wounded Nor can my troubled sprite By sighs or tears or cries be lightened Of those sorrowes me affright Shallow are those foords that murmure Sleight sorrowes soone complaine My heart mine eyes my voice astonied are With extreame disease and paine Thus my woes emprizned in my breast Still on me tyrannize Happy happy whose cares are blest With sighs with teares with cryes Once deare Lord vnworthy mee With gracious eyes thou didst respect Thou shewdst me ioyes that none can see But Saints in Christ elect Now alas why doest thou frowne Why doest thou gnash thy teeth at me From highest blisse why am I throwne To lowest misery Shall thy wrath exceed thy mercy Can pitie cruell proue Shall death and hell and flames that neuer die Seize whom thou sometime didst loue Ah sweet Iesu bee my Iesu Though sin my soule haue slaine Thy wine thy oile thy balme may life renue And close vp my wounds againe Why then am I with despaire possest Sith hope and grace I see Kill me kill me yet will I rest My stedfast faith on thee The Spouse of Christ longing for and reioycing in her marriage with him COme returne hast away O thou whom my soule doth loue Lo thy spouse night and day Longs to rest with thee aboue While thou tariest all too long Cruell tyrants me oppresse And triumph in my sad distresse Come therefore auenge my wrong Ease my hart brimfull of greefe O hast thee Lord and bring releefe Welcome ioy farwell woe Hither lo he speeds a maine Swift as hart swift as roe Skipping high on Bethers plaine Nightly shades are fled and gone And now dawnes that blessed day That weds me to my loue for aye Now my foes lament and mone Iustly doomd to darkest Hell But I with Christ in heauen shall dwell An Euening Prayer O Holy and eternall light Defend vs now this darksome night Grant inward peace to troubled heart To wearied sense sweet sleep impart Whilst heauy eyes sleeps comfort take O let our soules still on thee wake Let thy right hand keep and protect From sleep of sin thy Saints elect When sleep of death shall close our eyes O let our soules ascend the skies Meane while fraile flesh shall rest from strife Till death bee swallowed vp of life A Soule distracted betweene Hope and Feare HAte I deserue and yet for loue I sue I beg for life and yet death is my due Worthy I am that
define it a Rest of the Will vpon Christ and his merits for Iustification and consequently Saluation In which Definition 1 That the Obiect of it is the Person or Personall merit of Christ the whole tenor of Scripture proues which runs thus Hee that beleeueth in mee shall not perish Ioh. 3.16 Ioh. 14.1 Ioh. 1.12 and Yee belieue also in me and As many as receiued him to them hee gaue power to bee the Sonnes of God that is to them that belieued in his Name and in six hundred places besides But if thou wilt be further informed see M. Foxe in the booke before quoted 2 That the Act of it is Fiducia Affiance I report me to all the words vsed in the originall of the old Testament as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retire vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deuolue or Roll vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trust or put confidence in and all the rest and to the forme of words vsed in the new as Credere in Sperare in to beleeue and hope in or vpon 3 That it is Subiectiuely in the Will appeares by the Act for Fiducia Affiance without controuersie is in the Will as also by the Obiect Christ which implies not a Knowledge but Fiducia or Rest Ob. Fiducia Affiance is Spes roborata a confirmed Hope therefore if you make Faith to be Fiducia Affiance you make it likewise to be hope and vnskilfully confound two distinct vertues Ans I denie Fiducia Affiance to bee Hope although the Prince of Schoolemen Thomas of Watering and his followers haue heretofore taught it For 1 Hope looks to the End which is Saluation Affiance to the meanes which is Christs personall merit 2 The Act of Hope is expectare to looke out for the Act of Affiance is tuniti to leane on or rest vpon 3 Hope is of things that are future but Affiance of that which is present So yet Faith is Fiducia Affiance which I further confirme by S. Augustins authority Credere est amare In Ioh. 7. tract 29. amando in Deum tendere To belieue is to loue and by louing to moue vnto God expounding Amare by Confidere Loue by Affiance according to that Fathers vsuall phrase in his Tractates vpon Iohn Ob. Faith may be both Notitia Fiducia Knowledge and Affiance and so both in the Will and in the Understanding Ans It cannot bee because it is impossible for one and the same Habit to bee Subiectiuely in two seuerall Faculties of so different natures Indeed Bonauenture saith Hope is in both being Certi expectatio In 3. Scut citante Kemnit loco de iustif a certaine expectation Expectation being in the will certitude in the Vnderstanding But I answer that Certainty is the ground of diuine Hope but no part of the nature thereof as knowledge of a thing to be loue-worthy is the ground of loue for Ignoti nulla cupido no desire of that which is vnknowne but not of the nature of it and therefore as you cannot place Loue both in the Mind and Will no more may you Hope or Faith Ob. If Faith bee Fiducia Affiance then the wicked may haue it for Balaam desired the death of the righteous Num. 23.10 Mat. 13.20.21 and some receiue the Word with ioy belieuing but for a time Ans There is a double Affiance the one is sleight and superficiall and grounded on no other foundation then a generall apprehension that it is good to bee saued by Christ but leaue not their former course and embrace a new the other is setled and grounded hauing these precedents 1 A particular knowledge of our sinfull estate examined by the rule of Gods Word 2 An apprehension of Gods wrath and eternall death deserued by sinne 3 Vnfained sorrow for sinne with resolution of new life 4 A knowledge of Christ and here 1 Of his sufficiencie 2 His louing inuitation of all to rest on him for Iustification and Saluation These foure things going before if by the operation of Gods spirit shall afterward follow a rest vpon Iesus Christ for Iustification Saluation I pronounce this Rest to bee that Act which doth iustify before God So that these three Faiths shall bee as the three Propositions of a Categoricke Syllogisme Faith of Story being the Maior Faith of Person or Personall merit being the Assumption and Faith of Promises being the Conclusion on this wise De Whosoeuer shall as formerly is declared rest vpon the merits of Christ for his Iustification and Saluation he shall be iustified and saued This the Scripture affirmeth and to acknowledge the truth thereof is Historicall Faith ri But I doe so rest vpon Christ This the Conscience priuy to the sincerity of the heart assumeth which act of Resting I tearme Iustifying Faith j. Therefore I am iustified shall be saued And this is the Faith of Promise concluded of the former premisses and is the Assurance before mentioned To draw to a Conclusion concerning these three Faiths I adde farther that to the Faith of Story many doe not aspire namely such Paynims and Gentiles to whom God hath not vouchsafed the Ministery of the Word and meanes of knowledge yet many Reprobates doe liuing within the compasse and territory of the Church and remaine for all that vniustified Vnto the Faith of Person and that Affiance which I call sleight and superficiall many likewise of the vessels of wrath doe attaine but cannot goe one step farther whereas all and euery of the Elect rest on Christ in the second manner and vpon the precedents before specified and are thereby iustified Vnto the Faith of promise though the children of God may come and most do come yet some doubtlesse partly through the strength of flesh and mixture of infidelity with their Faith partly through the force and violence of temptation doe not nor dare not inferre the Conclusion and yet may be iustified Lastly and finally whereas Faith is distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Faith and little Faith I take it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to bee restrained to Faith of Promise onely but that both are common to all three so that a weake assent vnto the story is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong assent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong Affiance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake Affiance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bold and confident inference of the Conclusion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearefull and timerous inference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither of them in the first doth iustifie although one of them of necessity must goe before Iustification nor yet in the third although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may and ought to follow but in the second the least dramme of Affiance though it bee but as a graine of mustard-seed doth iustifie as perfectly as the greatest quantity because it receiues all Christ who is not capable of magis and minus more and
say that a man cannot rest vpon him for saluation vnlesse hee know that hee is already translated from death to life is a most vnreasonable and senselesse speech as if a man might not trust vnto his friend to doe something for him vntill he were sure it is already done If you be so sandblind in this present case that you cannot see how Rest may goe before Assurance yet I hope your sight is not so much decayed but you may perceiue it through a paire of spectacles Put case then that a skilfull and welknowne Physician should offer freely to cure the diseases of such as are sicke vpon condition they receiue Physicke of no other but put themselues wholly absolutely into his hands doe you thinke it absurd to become his patient or that you cannot repose your selfe vpon his skill to bee cured by him vnlesse you be first assured that the cure is already done Nay rather if you know well that your health is perfectly recouered you cannot rely vpon him for that whereof you are fully possessed Iesus Christ the Arch-physician of our soules as hee is knowne to bee all-sufficient and euery way able to heale our maladies so doth hee louingly inuite all those that are heauy loden to come vnto him promising to refresh them all vpon condition that renouncing themselues and all others they set their whole Affiance on him for the remission of their sinnes And dare you now make question how a man may betake himselfe into the hands of Christ vntill he know that his sinnes bee already pardoned Nay rather when wee know the debt is paid and that according to the old rule sinnes once remitted neuer returne againe we remaine thankefull for that which is past and continue our Affiance on him for discharge of that which is to come For to obserue this by the way wee may not thinke that in the first act of our conuersion and iustification we receiue actuall pardon of all our sinnes past present and to come as some and those of no meane marke haue rashly and vnaduisedly taught for sinnes past only are then actually forgiuen and sinnes to come onely in the destination and purpose of God But neither doth God actually pardon the iustified man nor the iustified man actually receiue pardon for his sinnes vntill hee haue actually committed them and renewed his Faith and Repentance for them Neither let any man thinke that I speake this out of mine owne head and without ground for I am strongly backed herein by the warrant of Scripture the euidence of reason and the testimony of worthy men By the warrant of Scripture for that teacheth onely remission of sinnes past so saith Saint Paul in expresse tearmes Rom. 3.25 God hath set forth Iesus Christ to bee a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of the sinnes that are passed By the euidence of reason for if future sinnes as well as sinnes past bee actually remitted in our conuersion and first acceptation into grace what need of Repentance what need of Prayer that God would forgiue vs our trespasses To repent and craue pâ—â—â—on of that whereof wee are not guilty and which wee neuer committed is palpable folly and as great folly is it by Repentance and prayer to demand that of God which wee say wee are sure hee hath long agoe bestowed vpon vs Finally by the testimony of worthy men for Pardon saith Origen is of sinnes past not future Repentance In ad Rom. 3. De acerbè Iudicantib Miscell lib. 3. pa. 97. saith Gregory Nyssen is the dissolution and destruction of sinnes past It is confessed by all truly godly and learned saith Hierome Zanchie that the Saints to obtaine new remission for a new sinne haue need of a new act of Faith and Repentance according to that saying so rise in Scripture that by Faith men are iustified and haue their sinnes remitted which when it is spoken of them that are come to yeeres of discretion is alwayes to be vnderstood of Actuall Faith that is of the Act of Faith De praedest grat Lastly Master Perkins when a Faithfull man grieuously sinneth the sinne is indeed remitted in the destination of God yet no remission is actually either giuen by God or receiued by man vntill hee repent Nay if hee should neuer repent which yet is impossible hee should as guilty of eternall death euen for this one sin be damned for there is no new remission of any new sinne without a new act of Faith and Repentance But inough of this point in this place though it bee of great importance because it is but by the way only hence I gather that seeing Faith goeth before and Assurance necessarily commeth after remission that Faith is not Assurance N. B. I had rather say Faith were a labour then a Rest for it seeketh continually by sanctification and holy loue to bring both body and soule vnto eternall rest and then Faith ceaseth when eternall pacification and rest is wrought in man I. D. Thus you reason Faith is a labour Rest is not a labour Ergo Faith is not a Rest The Maior you proue thus That which worketh rest is a labour But Faith worketh rest and ceaseth when rest is wrought Ergo Faith is a labour The Minor you leaue naked and without proofe supposing I thinke that no man vnlesse bereft of his fiue wits would deny it and hold that Rest is a labour Let vs therefore briefly examine them both The Maior of your second Syllogisme precisely and literally vnderstood is not true for that which worketh is the Agent or Labourer and the Labourer cannot bee the Action or Labour Whereupon it followeth If that which worketh bee not a labour And Faith as you assume worke that therefore Faith is not a labor which is contradictory vnto the Maior of your first Syllogysme And yet as I grant not vnto you that Faith is a labour so neither dare I peremptorily deny it only I blame you for speaking so confusedly where it was necessary to vse distinction Know therefore that Faith as all other qualities whether acquired or infused may bee considered two wayes either in the first act as Schooles vse to speake or in the second The first act is the very habit of Faith inhering and sticking in the soule the second is the immediate and proper operation and action thereof If then you vnderstand Faith in the first Act and as it is an Habit it is not a labour but is imprinted in vs by the Holy Ghost to the end that when oportunity is offered and duty requireth wee may by vertue thereof more sweetly readily and easily worke and labour And so far is it from being a labor it selfe that oftentimes it lieth as it were idle asleep doing nothing at all vntill it please the Spirit of God to stirre vp our wils and to quicken the sparke hee hath put in vs inabling vs thereby to cooperate
proued against the first that Faith is not a Knowledge or Assurance against the thirteenth that the onely proper Obiect of Faith is the Person of the Mediator and against the foureteenth that the Forme thereof is Affiance and not any such Relation or Certainty The ninth sixteenth and seuenteenth in part I deny the ninth where you make Faith and Knowledge to bee conuertible which I haue proued to haue different natures and Definitions the sixteenth where you affirme Resting vpon Christ to bee an effect of Faith which I haue demonstrated to bee the Forme and proper Act of Faith the seuenteenth where you say that the subiect of Faith is both the Vnderstanding and the Will against which I haue shewed that it is impossible for one and the same Habit to be subiectiuely in two seuerall faculties of the Soule The rest of your Positions sauing the inconuenience of some tearmes and setting a fauourable construction vpon them I acknowledge to bee true and because as the Apostle speaketh I can doe nothing against the truth but for the truth therefore I oppose them not but readily and willingly yeeld and subscribe vnto them But Master Baxter in all this long discourse of Faith hauing spoken so carefully of the Definition of Faith of the vnity of it in kind and difference of it in number and degree of the imperfection sufficiencie efficient principall and instrumentall of the obiect both in generall and speciall of the forme and end both Subordinate and Highest finally of the Effects Subiects and adiuncts thereof in all this long discourse I say how is it that wee heare not so much as a word of Iustification which notwithstanding is the immediate and proper Effect of Faith Immediate because it is the first fruite and benefit that springeth of it and commeth before Adoption and Sanctification proper because it is the Act of Faith onely and not of any other Grace which iustifies a man before God Whether it were of negligence or of policy that you haue omitted so materiall and necessary a point I cannot say If of negligence it deserues a seuere chastisement if of policy it was I think you foresaw what a dangerous consequence would follow thereupon For if you had placed Iustification as needs you must haue done if you had mentioned it among the Effects of Faith the Reader possibly might haue reasoned thus If iustification be an Effect of Faith and so follow after Faith then cannot Assurance of Iustification bee Faith because it is an effect of Iustification and followes after for it is necessary that a man bee iustified before hee can bee assured that hee is iustified And thus you had cast away your whole pot of broth 2 King 4.39 if you had not warily kept this Coloquintida out of it But vpon what ground soeuer you haue forborne to speake of this point I will by your leaue supply this defect and in a word or two shew you in what sense I affirme that Affiance iustifies and deny it of Assurance for in some sort Assurance also may bee said to iustifie Iustification is a law-tearme and is opposed vnto Condemnation As therefore Condemnation is the sentence of a iudge pronouncing a man to be guilty and deliuering him ouer to bee punished so is Iustification also the sentence of a iudge but absoluing and acquitting a man both from crime and punishment Now there are three barres at which all men are arraigned and three Iudges who at their seuerall barres either iustify vs or condemne vs that is to say the barre of God the barre of Conscience and the barre of Men. If wee bee condemned at all these barres and by all these Iudges wee are of all creatures the most miserable if wee bee absolued at them all and by them all of all men wee be the most blessed Againe if Men acquit vs what booteth it if our owne Conscience condemne vs and if our Conscience acquit vs what auaileth it if God condemne vs for who can deliuer the prey out of the pawes of that Lion On the contrary side if men condemne vs it mattereth not so as our Conscience doe absolue vs and if our Conscience also doe condemne vs yet happy are we if God absolue vs for God is greater then our Conscience What that is 1 Ioh. 3.20 for which sentence of Condemnation passeth vpon vs at any of these bars there is no question for it is well knowne to bee sinne sinne I say which is so indeed or at least is so in appearance For although nothing appeare vnto God otherwise then it is so that there can bee no error in his iudgement yet our owne consciences and other men may easily bee deceiued and mistaken and so without cause oftentimes pronounce sentence of Condemnation What then is that by which wee are iustifyed and absolued from our sins and the punishment of death due vnto them Surely that which is contrary vnto sinne euen Righteousnesse What Righteousnesse Phil. 3.9 for as the Apostle distinguisheth there is a Righteousnesse which is of the law and there is a righteousnesse which is of Faith by the former shall no flesh liuing bee iustified by the latter euery one that Belieueth is iustified God iustifieth vs at his barre when hee seeth our Faith that by firme Affiance wee rest and rely our selues vpon Christ to bee our Mediator accepting him to bee our Prophet Priest and King for then according vnto promise doth hee accept the Passiue obedience of Christ to satisfy for our sinnes past and imputeth vnto vs his Actiue obedience to supply the want of that perfect legall righteousnesse which should be in vs. Our Conscience iustifies vs at his barre when it is perswaded that God hath already iustified vs for as long as it is perswaded that God condemneth it cannot acquit vs. If the perswasion of the Conscience be built vpon a sandy and deceitfull foundation it is rather vaine presumption then true assurance and the iudgement that it giueth is erronious but if it bee grounded vpon infallible euidence euen the testimony of the Spirit of God Rom. 8.16 witnessing with our spirits that wee are the sons of God then is the Assurance sound and certaine and the sentence pronounced thereupon iust and rightfull Phil. 4.7 whence presently ariseth in our soules such vnconceiuable peace as passeth all vnderstanding and such durable ioy as nothing can take from vs. Finally Men iustify vs at their barre also Ioh. 16.22 Mat. 5.16 when our light so shineth before them that they see our good works which are the fruits of Faith and a good Conscience and thereby are moued to glorify our Heauenly Father as being perswaded in the iudgement of Charity that they are indeed as they seeme to bee euen iustified before God and borne againe of water and the Holy Ghost This iudgement because it is built vpon probability onely and not vpon certainty for who knowes whether the outward appearance come from
Couenant of grace Q. What things are required in a Sacrament A. Two things a signe and a thing signified Q. How many Sacraments are there A. Two Baptisme and the Lords Supper Q. What is Baptisme A. The Sacrament whereby wee are admitted into the Church of Christ Q. What is the outward Signe of Baptisme A. The sprinkling of Water vpon the Body Q. What is the thing signified A. The washing away of sinne by the Blood of Christ Q. What is the Lords Supper A The Sacrament of our spirituall nourishment and preseruation vnto eternall life Q. What is the outward signe in the Lords Supper A. Bread and Wine Q. What is the thing signified A. The Body of Christ broken and his Blood shed for our Redemption Q. What is Prayer A. An humble intreating of God for all the good things wee stand in need of Q. After what manner must we pray A. As we are taught in the Lords prayer Q. Repeate the same vnto me A. Our Father which art in Heauen hallowed c. Q. What is the effect of Prayer A. The obtayning of our requests Q. Doth euery one obtaine that prayeth A. No but hee onely that asketh in faith and in the Name of Christ Q. What remaineth to bee done when we haue obtained our suites A. Wee are to returne vnto God the sacrifice of praise and thankesgiuing Instructions for preparation vnto the holy COMMVNION Q. I see you are desirous with the rest of Gods people to bee admitted to the holy Communion tell me for what cause are you so desirous thereof A. I am desirous thereof for two causes First that I may discharge my duty to God who commandeth mee to receiue so often as conueniently I may secondly that I may reap the benefit comfort which God hath promised vnto mee thereby Q. What benefit or comfort hath God promised vnto you thereby A. That as by Baptisme my first incorporation into the mysticall Body of Christ is already sealed vp vnto me so by this holy Sacrament my continuall nourishment and preseruation in the same Body shall likewise be sealed vp vnto me Q. But doe all reape this benefit that receiue this Sacrament A. No but the worthy receiuer only for they that receiue vnworthily eat and drinke to themselues their owne damnation Q. What things are necessarily required vnto worthy Receiuing A. Two things sufficient knowledge in the vnderstanding and sanctifying grace in the heart Q. What knowledge count you sufficient A. A knowledge of the law sentencing vnto death for sinne secondly a knowledge of the Gospell promising euerlasting life vpon condition of Faith and true repentance thirdly a knowledge of the Sacraments and principally of the Sacrament of the Lords Supper Q. What knowledge is required touching the Lords Supper A. That the sensible signes vsed therein haue spirituall significations and therefore as the Minister hauing blessed the bread and wine breaketh the one and poureth out the other and I receiuing them into my hands conuey them into my Body for the nourishmēt thereof so God the Father hauing predestinated his Son to be our Mediator and Redeemer hath giuen his Body to bee broken and his Blood to be shed for vs that wee receiuing the same by Faith may thereby be nourished both bodies and soules vnto euerlasting life Q. But what sanctifying graces are required in the heart A. First true and vnfained repentance for sinne secondly a liuely Faith vpon the merits of Christ for remission of sinne thirdly sincere loue and charity with our brethren fourthly renewed Faith and repentance for our new sins and renewed loue in regard of our new breaches with our brethren Q. Well then I see you know with what knowledge and grace you ought to bee furnished before you can worthily receiue tell me now how must you behaue your selfe during the time of administring this Sacrament A. With feare and reuerence as in the presence of God who seeth the very secret of my heart and therefore banishing out of my mind all earthly and impertinent thoughts I am onely and wholly to attend this heauenly action Q. And when you haue receiued what duty remaineth to be performed A. First I am humbly to thanke Almighty God who hath vouchsafed to receiue mee as a guest at his holy Table secondly I am to pray vnto God that pardoning my want of due preparation and all other my infirmities hee would blesse this holy Sacrament to the nourishment of my soule thirdly I am carefully to vse all other meanes ordained by God whereby I may still grow forward in grace till I come to be a perfect man in Christ If yee know these things blessed are yee if yee doe them FINIS Peccatum formaliter propriè non esse infinitum exercitatio aduersus N. Probatur 1 FInitae Essentiae finita est Potentia finitae Potentiae finita est Operatio At Peccatum Operatio est finitae Essentiae Creatura nimirum rationalis Ergo finitae Potentiae Quarè ipsum finitum est 2. Gratia Dei non est potentior Infinito Infinito enim nihil infinitius Sed potentior est Peccato tollit enim ipsum abolet Ergo Peccatum non est infinitum 3. Vnum infinitum non est alio mains quod enim minus est ideò quia minus est non est Infinitum At Peccatum vnum alio maius est grauius Imparitatem enim Peccatorum negare Stoicismus est Ergò omne Peccatum non est Infinitum 4. Omnes ad vnum Orthodoxi Theologi tenent Nullum esse Summum malum Sequeretur enim alioqui duo esse prima rerum Principia Bonum Malum quae Manichaeorum haeresis est Ergò omne Peccatum non est Infinitum 5. Peccatum consideratur aut ut obliquitas aut cum Actione At neutro modo Infinitum est Non ut Actio prosecta namque â finito ut dictum est finita sit necesse est Non vt Obliquitas sic enim nihil est Non Entis autem non est accidens nec igitur accidit ei esse Infinito Adde quòd non omnia aequè sed unum alio a Scopo propiùs aberret quare nec omnia infinito interuallo Obiicitur 1. Theologos omnes asserere Peccatum esse Infinitum vtrumque enim Legislatorem Deum Legem Dei quae utraque Infinita sunt Peccato violari Respondeo 1. Eos qui sic loquuntur affirmare Peccatum Obiectiuè id est Materialiter infinitum esse non formaliter 2. Quamuis peccatum infinitam laedat Maiestatem non tamen infinito modo alioqui quouis peccato Deus aequè offenderetur quod absurdum est 3. Non vt Deus sic lex Dei infinita Si esset utique Deus esset qui solus est infinitus Filius quidem Dei verbum increatum est at Lex creatum non ergò vt illud infinitum Replicatur Lex infinita est 1. Quia à Deo infinito condita est
thou shouldst me reiect And yet I claime the crowne of thine elect Alas how may so bold a sute be heard And sinfull wretch obtaine a Saints reward Nay shall I not thy kindled wrath inflame Crauing all good deseruing nought but shame Sin bids me feare yet still I hope for grace Grace bids me hope yet still I feare disgrace While feare doth hope and hope doth feare restraine 'Twixt feare and hope my heart is rent in twaine Wilt thou sweet Iesus plead my cause for me Alas my bare estate affoords no fee Yet if in forme of poore to thee I flie Thy word is past thou canst me not deny Thee then mine aduocate I entertaine By thee an easy sute I shall obtaine So double comfort shall my heart enioy Of present grace and hope of future ioy Hope of Pardon SHould I O Lord excuse or cloake my sin Are thine eyes so dim that thou canst not see Can guilty soule thy gracious fauour win Or by righteous doome iust reputed be Thy crystall eyes my secret thoughts behold Yea thou knowst them long ere they be conceiued Thou art not man to be corrupt with gold Not by vaine excuse canst thou be deceiued Yet will I not despaire to gaine Pardon for my great offences Though iustice doome eternall paine With iustice mercy still dispences When shall I then to those high ioyes aspire Which in heauen aboue thou reserust for me Mount vp my soule with wings of high desire Till thou heauen enioy what ioy can there be On barren earth sin is the seed we sow And the crop we reape is but sorrowes gaine And if sometime from sin short pleasures grow Sinfull pleasures end in the eternall paine Then sith on earth we reape no graine But short ioyes long sorrowes bringing O let me liue where Angels raigne Then endles Alleluiah singing The Epicure and Christian Time doth haste Life as a shadow flies Breath as a vapor soone doth wast And none returns that dies Come let vs banish woes And liue while life doth last Crowne we our heads with budding rose And of each pleasure tast What though precise fooles do vs blame Shall wee forgoe content Pleasure is substance vertue name And life will soone be spent Time shall cease Archangels tromp shall sing Death shall his prisoners all release And them to iudgement bring Then shall these sinfull ioyes To endles wayling turne And they that scorned vertues choice In brimstone flames shall burne Then they that erst fond Stoicks Shall wisedomes children proue When they among the Saints esteemed Shall raigne with Christ aboue A Sinners appeale from Iustice to Mercy AY me from me my wonted ioyes are fled And saddest greefe on my poore hart hath seazd Thy mortall sting ô sin this wo hath bred And dreadfull wrath of my deare Lord displeased I see his sword vpreard me to confound And guilty soule attends her deadly wound Oh then my soule where canst thou rest secure Where wilt thou flie from his reuenging ire If vp heauen there enters nought impure If downe to hell there flames eternall fire Nor deepest sea nor shade of darkest night Can secret thee from his al-seeing spright Yet from thy selfe thy selfe a refuge art When from thy iustice to thy grace we flie O gracious Lord to thee my pensiue heart With teares of true remorse for grace doth crie Thy mercy Lord my soule from death may saue O rid my dying soule from lowest graue A Caroll for the Natiuity A Wonder strange this day was wrought Exceeding mans and Angels thought Though domb haue spoke and blind haue seene And they reuiu'd who dead haue beene Yet neuer vertue like to this Whereby was wrought mans endlesse blisse Behold then and amazed stand This is the finger of Gods hand A virgin pure without mans aide Hath borne a child yet still a maide Which babe this day began to be Yet was from all eternity A King of Kings and yet a thrall Possessing nought yet Lord of all Creator yet a creature Light of the world and yet obscure Most beauteous and yet without forme Ador'd of Angels yet a worme Omnipotent yet fraile and weake Th' eternall Word yet could not speake Most quiet calme yet without rest The food of Saints yet suckt the brest Embracing all yet but a span Immortall life yet mortall man Man yet in God subsisting aye God yet confined to case of clay Both God and man 'twixt both to treat And firmest league 'twixt them to set That mercy might with iustice meet And peace and truth each other greet O blessed dame whose lips might kisse whose paps did nurse this babe of blisse O blessed babe whose ioyfull birth Hath chang'd our sighs to tunes of mirth Who now thy sweets may tast and proue By faith on earth in heauen by loue Christ comforting a distressed soule SIgh no more soule oh sigh no more Despaire not thou thus euer Thy God hath grace for thee in store His mercy faileth neuer Then sigh not so Let sorrowes go Sing in the highest Hosanna And change thy dolefull sounds of woe Into Halleluiah Manifold are thy sins I know And deep in crimson died Yet whiter shalt thou bee then snow In my blood purified Then sigh not so c. Heauen against thee shut by sin Haue I for thee vnlocked Since thou so kindly letst me in When at thy heart I knocked Then sigh not so c. Come to me lo thy Sauiour cryes Thou canst not be refused For neuer did I yet despise A broken heart and bruised Then sigh not so c. There in peace shalt thou liue and raigne And neuer more be sory Aboue the measure of thy paine Shall bee thy weight of glory Then sigh not so Let sorrowes go Sing in the highest Hosanna And change thy dolefull sounds of woe Into Halleluiah THE FIRST PSALME BLessed yea thrice blest are they That lewd counsels haue not traced Nor haue stood in sinners way Nor in scorners chaire are placed But in Gods lawes they delight Them they study day and night These like trees stand euermore By the riuers freshly springing Pleasant fruit in plenteous store Duly in their season bringing Neuer shall their leafe decay What they doe shall prosper aye But the wicked are like dust To and fro with tempest driuen Neither shall they with the iust Stand when iudgement shall be giuen For God knowes the iust mans way And them stroyes that from him stray Psalme 12. SIth on earth all friends doe faile Prouing faythlesse and vnkind Sith now euery where preuaile Flattring lips and double mind Lord send help from heauen aboue Who alone art perfect loue But these false dissembling tongues God eftsoones will root them out Those that triumph in their wrongs Vttering proud words and stout Who shall curb our tongues say they Ours they are and they shall swayâ—s For when once the poore doth crie And to God his vowes addresse Now saith God arise will I Him to saue them to