in God How beit they are acceptable unto him in Christ the Mediatour through faith that is for the merit and satisfaction of Christ imputed unto us by faith and for his intercession with the Father for us For as wee our selves please God not in our selves but in his Son so also our works being imperfect and defiled in themselves yet are accepted of God for the righteousnesse of his Son wherewith whatsoever is imperfect and uncleane in them is covered so that it cometh not into Gods sight The person who is the Agent of good works must first be acceptable to God and then the workes please him Otherwise the very best works of man without faith are not gratefull unto God but are an abomination unto him because they are nothing but hypocrisie And the works of the person which pleaseth God so please God as the person himself doth Now the person pleaseth God for the Mediatours sake that is by the imputation of the righteousness and sanctification or satisfaction of Christ being clad therewith as with a garment before God and therefore the works also of the person are for the Mediatours sake pleasing and acceptable unto God God doth not examine our imperfect justice and our works as they are in themselves according to the strict rigour of the law according to which he should rather condemne them but regardeth and considereth them in his Son Hence is it that God is said to have had respect unto Abel Gen. 4.4 and to his offering to wit in his Son in whom Abel beleeved Whence Christ also is called our High Priest by whom our workes are offered unto God Heb. 11.4 He is called also the Altar whereon our prayers and works being put are pleasing to God whereas otherwise they should stink in the fight of God Wherefore it followeth that we doe as it were supply and repaire our want and defect with the perfection of Christs satisfaction in Gods judgement Therefore saith Paul Phil. 3.9 That I might be found in him that is not having mine owne righteousnesse which is in the Law but that which is of the faith of Christ c. 5. Why we are to doe good workes and whether they be necessary BEfore in the 86. Question certain impulsive causes unto good works were specified and expressed which pertain unto this place namely Our regeneration having a necessary coherence with our Justification Our gratefulnesse for our Redemption Our glorifying and magnifying of God The confirmation of our faith and election and our good example unto others whereby to winne them unto Christ These weighty causes may most amply be enlarged if we reduce them to these three Classes or principall heads to wit if we say that good works are to be done by us in respect 1. Of God 2. Of our selves 3. Of our neighbour I. Inrespect of God they are to be done In respect of God that Because of the commandement Mat. 5.16 1. Because of the commandement of God Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarily to give our selves to good works John 15.12 Rom. 6.13 1 Theff 4.3 that we may perform due obedience unto God who requireth it of us This is my commandement that ye love one another Being made free from sin yee are made the servants of righteousnesse This is the will of God even your sanctification For Gods glory For the glory of God For the setting forth of Gods glory is the chief end why God commandeth and will have good works to be done of us that both by them we may worship and magnifie God and others seeing the same may glorifie out heavenly Father like as that saying of Christ before alledged out of S. Matth. doth teach us To testifie our thankfulnesse Because of that thankfulnesse which the regenerate owe. It is right and just that by whom we are redeemed and from whom we receive exceeding great benefits and those of all sorts we should also love magnifie worship reverence him and declare our love and thankfulnesse towards him by our good works and obedience But God deserveth all our duties by his benefits and wee merit not his benefits by any or all our duties therefore wee owe unto him thankfulnesse in lieu of them which is to be declared in our obedience and good works Rom. 2.1 I beseech you brethren by the mercy of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God Ye are made an holy Priest-hood to offer up spirituall sacrifices acceptable to God by Jesus Christ II. We are to doe good works also in respect of our selves In respect of our selves and that For confirmation to our selves of our faith Mat. 7.18 James 1.20 Phil. 1.11 That by our good works we may make testimony of our faith and may be assured thereof Every good tree bringeth forth good fruit That faith which is without works is dead Filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Now by our works wee must needs know that wee have faith because the effect is not without his cause and wee must know the cause by his proper effect When as therefore we finde not in our selves good works or new obedience wee are hypocrites neither have we faith but an evill conscience For true faith only which never wanteth all her fruits bringeth forth as a fruitfull tree good works obedience and amendment of life and these fruits likewise discern and distinguish true faith from historicall and temporary faith and so also from hypocrifie For our assurance of remission of sins That we may be assured that we have obtained remission of sinnes through Christ and are for Christs sake justified before God for justification and sanctification are benefits linked together which so cleave together and that necessarily as they never can be severed or pulled asunder For Christ obtained both for us at once namely both remission of sins and the holy Ghost who stirreth up in us by faith the study and desire of good works and new obedience For our assurance of our Election 2. Pet. 1.10 That we may be assured of our Election and Salvation Give diligence to make your calling and election sure These proceed from the cause next going before For God hath chosen from everlasting of his free mercy those only which are justified for the merit of his Son Whom hee predestinated Rom. 8.30 them also he called and them also he justified Therefore we are assured of our Election through Justification and that we have received from Christ our Justification which is never given unto the Elect without Sanctification wee know by faith And that we have faith
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
wit as touching their accomplishment and consummation Some reconcile the difference of these two in this manner Faith apprehendeth the promises proposed in the Creed concerning things to come Hope the things themselves promised which are to come But this reconcilement is not so popular and easie to be conceived by the vulgar fort as is the other Object 2. Faith is the evidence of things which are not seen Therefore not of things present Answ It is the evidence of things which are not seen to wit by the outward sense but they are seen by the eyes of the mind even as if they did lie open to the eyes of the body Again they are not seen as is afore-shewed in respect of their accomplishment and consummation 5. What are the causes of faith How the H. Ghost is the principall efficient cause of faith Ephes 2.8 THe first and principall efficient cause of faith both historicall temporary and of working miracles is the holy Ghost howbeit hee is cause of these by his divine generall working only but he is cause of justifying faith by a speciall kinde of working By the grace of God ye are saved through faith and that not of your selves it is the gift of God who enlightneth the minde that it may understand the word and moveth the will that it may assent unto the word once understood Object The divell hath historicall faith It is therefore wrought in him by the holy Ghost Ans Yea even whatsoever faith is in the divell is wrought by the Spirit of God but that by a generall and universall working only as hath been said whereby he worketh in all not by a speciall and proper action because by such a kind of working the holy Ghost fashioneth and frameth a justifying faith in the elect alone For verily whatsoever knowledge and understanding is in divels and hypocrites God effecteth it by his Spirit but not so as to regenerate or justifie them that they might rightly acknowledge him to be the authour of this gift and magnifie him therefore for after this manner hee worketh faith in the elect alone The divels therefore and hypocrites have faith from the Spirit of God but the elect from the Spirit of God sanctifying them The word of God preached the instrumentall cause of faith Rom. 1.16 Rom 10 17. 1 Cor 4.15 The instrumentall cause of faith in generall is the whole word of God comprehended in the books of the old and new Testament in which writings also are contained many works and miracles of God besides the word But the chief and proper instrument of justifying faith is the preaching of the Gospel The Gosel is the power of God unto salvation to every one that beleeveth Faith cometh by hearing and hearing by the word of God This instrument doth the holy Ghost use yet not as necessary in regard of his working but arbitrary and at his own good pleasure both to stir up faith in us and to nourish strengthen and increase the same Wherefore ordinarily justifying faith is never engendered in those who are of yeers to receive it without the preaching of the Gospel Speciall revelation the cause of faith of miracles The formall cause of faith The object of faith The subject of faith The ends of faith The cause of that faith which worketh miracles is not simply the word of God but there must necessarily come thereto an especiall or immediate revelation from God The formall cause of justifying faith is a certain knowledge and confidence in Christ The object of it is whole Christ and his benefits promised in the word The subject or part of man wherein it remaineth is the understanding will and heart of man The end or finall cause 1. The glory of God to wit the celebration of his truth justice bounty mercy which hee hath shewed in the sending of his Son and in the giving of faith in him 2. Our salvation that wee may receive the blessings which are promised in the word 6. What are the effects of faith The effects of faith THe effects of justifying faith are 1. The justifying of us before God 2. Joy resting on God and peace of conscience Being justified by faith we have peace with God 3. Our whole conversion regeneration and all our obedience which followeth faith and beginneth at the same time with faith For by faith God purifieth our hearts Rom. 5.1 To the effects of faith appertaine also the consequents thereof that is increase of spirituall and corporall gifts and the receiving of the things themselves which faith aimeth at Acts 15.9 The first then and immediate effect of justifying faith is justification from this afterwards flow all other benefits purchased by the bloud of Christ which all we beleeve to be given us by faith faith it selfe being the cause of them for That which is the cause unto any cause of any effect is likewise a cause of that effect If thererefore faith be the next cause of our justification in respect of us it is also a cause of those things which necessarily follow justification Thy faith hath saved thee Luke 8.48 In a word The effects of faith are justification and regeneration which is begun here and is to be perfected in the life to come Rom. 3.28 10.10 Acts 13.39 7. Unto whom faith is given Justifying faith is given to all the elect and to them only Joh. 6.44 10.26 Matth. 13.11 Acts 13.48 Rom. 8.30 Ephes 2.8 Rom. 10.16 2 Thes 3.2 Mat. 7.22 JUstifying faith is only proper to the elect and that to all of them for it is given to the elect alone and to all the elect even to infants as concerning some inclination No man can come to mee except the Father which hath sent mee draw him Ye beleeve not for ye are not of my sheep It is given to you to know the secrets of heaven but unto them it is not given And they beleeved as many as were ordained to everlasting life Whom he predestinated them also he called and whom hee called them also hee justified Faith is the gift of God All have not hearkened to the Gospel For all men have not faith Temporary faith and the faith of miracles is given to those who are members of the visible Church only that is hypocrites Have wee not by thy Name done many great works Cast out divels But now neverthelesse this faith of miracles ceaseth which flourished in the primitive Church for that now the doctrine is sufficiently confirmed Historicall faith all they have who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enemies as divels and tyrants Historicall is a part of justifying faith because there can be no assent or perswasion of a thing which is not first known Object Historicall faith is a good work The divels have historicall faith Therefore they have good works Answ Historicall
in some sort made ours even by application The subject indeed wherein this justice is inherent is Christ we are the object to which this justice is directed sith it is imputed unto us 2. That the word Imputation is more strict than Application The former is spoken of God only the latter of God and us 3. That God otherwise applieth Christs justice unto us than we doe God applyeth it by imputation and we apply it by faith and acceptation 4. That this phrase of the Church To justifie The signification of the phrase To justifie proved by the Grammaticall derivation of it in divers languages In hipâ—â—â— signifieth not legally that is To make one just who is unjust by infusing the quality of justice but evangelically that is To repute him which is unjust for just and righteous and to absolve him from all guilt and not to punish him and this for anothers justice and satisfaction imputed unto him So the Scripture useth this word and almost in all tongues it beareth no other signification for the Hebrew word Hadzdik Exod. 23. â— Prov. 17.15 signifieth To absolve a guilty person To pronounce him guiltlesse I will not justifie a wicked person He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime To pronounce a man just and righteous and sometimes To punish an offender and both on good knowledge of his cause by due examination and judiciall processe as Suidas well observeth Mat. 12.37 So saith Christ By thy words thou shalt be justified The former signification is used two waies in Scripture For either it signifies not to condemne but To absolve in judgement Rom. 8.33 as Who shall condemne the Elect of God it is God that justifieth Hee departed justified rather than the other or it signifieth To pronounce and proclaime just Luke 18.14 As Wisedome is justified of her children That thou mayest be justified in thy sayings Howbeit both significations in this Question come to one end But that to justifie should be used for to make just or to infuse an habit of justice is no where found amongst the Latines and were it read in Latine Authours yet in Scripture and in the Church it is otherwise used as the alledged places apparently prove which can be understood no other way than of the absolution and free accepting a sinner to grace and favour Who shall accuse Gods Elect it is God that justifieth The Publicane departed justified that is absolved and more accepted of God than the Pharisee Acts 13.39 For from all things from which yee could not be justified by the Law of Moses by him every one that beleeveth is justified Here To be justified doth evidently signifie to be absolved Rom. 3.24 26 28. 4.5 5.9 10. to receive remission of sins All are justified freely by his grace A justifier of him which is of the faith of Jesus A man is justified by faith without the workes of the law To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Being now justified by his bloud Reconciled to God by the death of his Son 6. Why Christs satisfaction is made ours or in what sort God imputeth it unto us for righteousnesse The cause of Christs satisfaction applyed and imputed is in God only not in us THe perfect fulfilling of the law performed by Christ for us is made ours or applyed unto us through the alone and free mercy of God as who from everlasting did predestinate us to this grace and freely chose us in Christ to whom he might apply of his meere grace of faith that justice and righteousnesse at his appointed time according to the good pleasure of his will as the Apostle speaketh that is according to his meere good pleasure not being moved with any holinesse which hee foresaw would be in us The reason is because there can be no good thing in us except God first worke in us Wherefore all imagination and affirmation of merit is to be taken away as which fighteth with the grace of God and is a deniall of his divine grace For the grace and mercy of God is the only cause of both applications He of his goodnes infinite and passing measure applyeth Christs merit unto us and maketh that we also may apply the same unto us The cause therefore why this application is wrought is in God alone but not at all in us that is it is neither any thing foreseen in us neither also our apprehension and receiving of this justice for all the gifts and graces which are in us are effects of the application of Christs merit and therefore that merit of Christ is no way applied unto us for the works sake which wee doe but this is done as the Apostle teacheth Ephes 1.5 According to the good pleasure of his will Whereupon also it is said What hast thou that thou hast not received 1 Cor. 4.7 By grace are yee saved through faith and that not of your selves it is the gift of God Ephes 2.8 Christ is then in respect of our justification 1. As the subject and matter wherein our justice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father doth justifie us and giveth us faith whereby wee beleeve and apprehend it The mercy of God is as the impellent cause thereof in God Christs satisfaction is the formall cause of our justification giving the very life and being unto it Our faith is the instrumentall cause apprehending and applying unto us the justice or righteousnesse of Christ We must note therefore How we are justified by the grace of God how by Christs merit and how by faith that we are justified by the grace of God by the merit of Christ and by faith but by each of these in a severall sense and meaning The first position is understood of the impulsive cause which is in God the second of the formall cause in Christ the third of the instrumentall cause in us We are justified by the mercy or grace of God as a principall impellent cause wherewith God being urged and moved justifieth and saveth us We are justified by the merit of Christ partly as by the formall cause of our justification inasmuch as by Christs obedience applied unto us we are accepted of God and being clothed as it were with this raiment are reputed just partly as by an impulsive and meritorious cause inasmuch as God absolveth us for his sake Wee are justified by faith as by an instrumentall cause whereby we apprehend Christs righteousnesse imputed unto us The common received opinion saith We are justified by faith correlatively that is we are justified by that whereunto faith hath relation to wit the merit of Christ which faith apprehendeth For faith and the
satisfaction of Christ are correlatives that is have a mutuall respect each to other the one being that which receiveth and the other that which is received This kind of speech is well and probably used because hereby faith is understood of the formall cause of justification that so the sense may be Christs merit justifieth us and not faith it selfe that which is apprehended doth justifie us and not the instrument which doth apprehend Neverthelesse this proposition We are justified by faith may be understood also without relation to wit we are justified by faith as a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like Rom. 4.3 are necessarily to be understood with a relation to Christs merit and justice Faith was imputed unto him for righteousnesse as faith is the apprehending instrument of righteousnesse apprehended faith being as it were the hand wherewith the justice of Christ is received Quest 61. Why affirmest thou that thou art made righteous by faith only Answ Not for that I please God through the worthinesse of meere faith but because onely the satisfaction righteousnesse and holinesse of Christ is my righteousnesse before God a 1 Cor. 1.30 2.2 and I cannot take hold of it or apply it unto my selfe and other way than by faith b 1 Joh. 5.20 The Explication Three causes why faith alone justifieth WE say we are justified by faith alone 1. Because we are justified by the object of faith onely to wit by the merit of Christ alone besides which there is no justice of ours nor any part thereof For we are justified freely for Christs sake without works There is nothing which can be our justice and righteousnesse before God either in whole or in part besides Christs merit only by receiving and beleeving anothers justice we are justified not by working nor by meriting but by an apprehension and acceptation only we are just and righteous All works are excluded yea faith it selfe as it is a vertue or work 2. Because the proper act and operation of faith is for a man to apprehend and apply unto himself Christs righteousnesse yea faith is nothing else than the acceptation it self or apprehension of anothers justice or of the merit of Christ 3. Because faith only is the instrument which apprehendeth Christs satisfaction Hence it is evident for what causes we are to retain the exclusive particle Onely Foure causes why we are to maintaine against Papists that faith only justifieth Rom. 3 24 28. Marke 5 36. and to maintaine it against the Papists namely 1. For declaration of that which Paul speaketh Wee are justified freely by grace without works likewise of that which Christ saith Onely beleeve 2. That whatsoever works and merits of ours or of others may be excluded from being causes of justification and faith may be understood only with relation and respect to Christs merit which is our justice 3. That not only our merits but even faith it self may be wholly excluded from that which is received by faith and the sense may be we are justified by faith alone that is not by meriting but only by receiving as when wee say This poor man is enriched only by receiving the almes of charitable disposed people where all works and merits yea the very receiving of almes if it be considered as a merit are excluded Therefore Paul saith alwaies that we are justified a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith as by an instrument but no where faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as the Papists say who will admit both these manners of speaking as if faith were not indeed the application whereby we apply unto our selves Christs justice but were also besides a certain work or merit whereby we deserve to be just which is quite repugnant to the nature of faith For if for faith we were just and righteous then faith were now no longer an acceptation of anothers righteousnesse but were a merit and cause of our own justice neither should it receive anothers satisfaction which now it should have no need of 4. That we may know what necessity there is of faith unto justification and may understand that we are not justified by the merit of faith and yet are not justified without faith apprehending the justice of Christ because it is the proper act of faith to lay hold on his righteousnesse 5. The Orthodoxall or right beleeving Fathers oft-times urge the exclusive particle Origen in Rom. libro tertio capite tertio Ambr. in Rom. 3. In cap. 10. by faith only Origen The Apostle saith that the justification of faith only is sufficient so that if a man beleeve onely hee may be justified yea though hee performe no work Ambrose They are justified freely who working nothing and rendring no recompence are justified by faith onely through the gift of God Again Ambrose How then may the Jewes thinke themselves to be justified by the works of the law with the justification of Abraham where they see that Abraham was not justified by the works of the law but by faith onely The law therefore needeth not when a sinner is justified before God by faith only In cap. 10. In 1. ad Cor. 1.4 And in the same place the exclusive particle Only is often reiterated The same Ambrose saith Because this is decreed by God that hee which beleeveth in Christ should be saved without any work receiving freely by faith only remission of sins Wee are therefore justified by faith onely that is by Christs merit onely received by faith This we must constantly maintain and defend 1. For Gods glory that Christs sacrifice be not extenuated 2. For our owne comfort that we may be assured that our righteousnesse dependeth not on our works for so should wee lose it many thousand times but only on the sacrifice and merit of Christ ON THE 24. SABBATH Quest 62. Why cannot our good workes be righteousnesse or some part of righteousnesse before God Ans Because that righteousnesse which must stand fast before the judgement of God must be in all points perfect and agreeable to the law of God a Gal. 3.10 Deut. 27.36 Now our workes even the best of them are imperfect in this life and defiled with sin b Esay 64.6 The Explication IN the former Questions the true doctrine of Justification hath been made manifest and confirmed It followeth that we proceed to the confutation of the Popish doctrine affirming that we are justified by workes or partly by faith and partly by works The argument is thus framed The justice which may stand in Gods judgement must be perfectly absolute and agreeable on all parts with Gods Law But our very best workes in this life are imperfect and stained with sin Therefore our very best workes cannot be our justice in the judgment of God neither in part nor wholly The Major
of this Syllogisme is evidently proved out of the law Hee that doth these things shall live in them Cursed is every one which abideth not in all things which are written in the book of the law to doe them The Minor is out of doubt Levit. 18.5 Deut. 27.26 Why our workes are imperfect seeing wee doe many evill things which we ought to leave undone and we leave many good works undone which we should doe yea we mingle much evill with that good we doe that is we doe it amisse The complaints and daily prayers of Saints are witnesse hereof Forgive us our sins Enter not into judgment with thy servant Wherefore imperfect works can make no perfect righteousnesse Psal 143.2 This is the first cause why we cannot be justified by our works namely Ten causes why wee cannot be justified by workes or partly by faith and partly by workes 1. Because our justice should by this meanes be imperfect seeing our works are imperfect Many other causes there are For 2. Though our workes were perfect yet are they due debt so that by them we cannot acquit our sins that are past When ye have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe 3. They are none of ours but Gods who worketh them in us 4. They are temporary and have no proportion with eternall rewards Luke 17.10 whereas between a merit and reward there must be some proportion 5. They are the effects of justification therefore not the cause 6. If by them we were justified we should have whereof to boast but the Scripture saith Not of workes lest any man should boast himselfe 7. The conscience should be destitute of solid or sure comfort 8. Christ should have died without a cause 9. There should not be the same way to salvation in both Testaments if Abraham were justified by faith onely and wee by works Ephes 2.9 Rom. 4.16 whether by works alone or works joyned with faith it skilleth not 10. Christ should be no perfect Saviour because some part of our righteousnesse and salvation should be without him Gal. 2.21 Quest 63. How is it that our good works merit nothing seeing God promiseth that he will give a reward for them both in this life and in the life to come Answ That reward is not given of merit but of grace a Luke 17.10 The Explication IN this Question is contained a prevention of an argument of the Papists brought for justification before God for our workes and merits Obj. 1. Reward presupposeth merit so that where reward is there is also merit for Reward and Merit are correlatives whereof if one be put the other is put also But everlasting life is proposed as a reward for good workes Therefore also the merit of good workes is everlasting life Answ The Major is sometimes true as concerning creatures as when men may merit or deserve of men But neither alwaies among men doth it follow that there is merit where there is reward for men also oftentimes give rewards not of merit or desert Now it is unproperly said of God that he proposeth eternall life unto our works as a reward for we can merit nothing at Gods hand by our works Or if they thus presse and urge their reason Object That is a merit whereunto a reward appertaineth But a reward appertaineth to good workes Therefore by order of justice good workes are merits Answ That is a merit whereunto a reward appertaineth by force of covenant or bond But the reward of good works is of grace In reward two things are to be considered 1. Obligation or binding 2. Compensation or recompensing Here is no obligation but compensation followeth works through grace There is therefore a reward of workes because compensation followeth them and God for this cause especially promiseth to reward our workes 1. To testifie unto us that good workes please him Three causes why God promiseth to reward our workes 2. To teach us that eternall life is proposed onely to them that strive and labour painefully 3. Because hee will as surely give us a reward as if wee had deserved it Hither may be referred all such like arguments of the Papists whereby they labour to establish the merit of workes Object 2. Wee are justified by faith Faith is a worke Therefore wee are justified by workes Ans 1. The consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth Therefore wee are justified by that worke which wee grant to wit as by an instrument or meane not as any impellent cause as themselves understand it for wee are justified by faith as by a meane of attaining our justification and wee are not justified for faith that is for the merit of faith 2. The kind of affirmation is diverse For in the Major faith is understood with relation to Christs merit in the Minor it is taken absolutely and properly Object 3. Our justice is that whereby wee are formally or essentially just Therefore wee are by faith formally and essentially just Answ The consequence of this reason is to be denied because the kinde of affirmation is diverse For the Major is meant properly but the Minor correlatively and figuratively * Per Metalepsin else it were false For properly not faith but the correlative object of faith namely Christs merit which faith beholdeth and applieth to it selfe is our justice 2. Either there are foure termes in this Syllogisme because the Major treateth of Legall justice the Minor of Evangelicall or else the Major is false For Evangelicall justice is not formally in us as whiteness is in a wall but is without us even in Christ and is made ours by imputation and application through faith Object 4. That which is imputed unto us for righteousnesse for it we are righteous Faith is imputed to us for righteousnesse as Paul saith Therefore For faith we are righteous and not only By faith Ans Againe the kind of affirmation is of proper in the Major proposition made figurative in the Minor The Major is true of that which is properly and by it selfe imputed for righteousnesse The Minor is true of that which is correlatively imputed for righteousnesse because by faith is correlatively understood the object of faith unto which faith hath relation for Christs merit which is apprehended by faith is properly our justice and the formall cause of our justice The efficient of our justice is God applying that merit of Christ unto us The instrument all cause of our justice is faith And therefore this proposition we are justified by faith being Legally understood with the Papists is not true but blasphemous but being taken correlatively that is Evangelically with relation to Christs merit it is true For the correlative of faith is the merit of Christ which faith also as a joynt Relative or correlative
respecteth and as an instrument apprehendeth Object 5. Evill workes condemne Therefore good workes justifie Ans 1. These contraries are not matches For our evill workes are perfectly evill our good workes are imperfectly good 2. Although our good workes were perfectly good yet should they not deserve eternall life because they are debts Unto evill workes a reward is due by order of justice unto good works not so because wee are obliged and bound to do them For the creature is obliged to his Creator neither may hee of the contrary binde God unto him by any workes or meanes to benefit him And evill workes in their very intent despight God but good works yield him no profit or delight Object 6. Hee that doth righteousnesse is righteous Therefore not hee that beleeveth Answ 1. Hee is righteous before men that is by doing righteousnesse 1 John 3.7 hee declareth himselfe righteous to others but before God wee are righteous not by doing righteousnesse but by beleeving as it is written Rom. 3.20 By the workes of the Law shall no flesh be justified in his sight 2. John sheweth there not how wee are righteous but what the righteous are as if he should say that he that is regenerated is also justified because by doing righteousnesse he testifieth to the world that he is justified So then in this reason the fallacy is a taking that which is no cause of justification instead of the true cause thereof Object 7. Christ saith Many sins are forgiven her because shee loved much Luke 7.47 Therefore good workes are the cause of justification Ans 1. Christ here reasoneth from the latter to the former from the effect which cometh after to the cause which goeth before In that the woman loved Christ much Christ thence gathereth that many sins were forgiven her and because there was a great feeling in that woman of the benefit it must needs therefore be that the benefit is great and many sins are forgiven her That this is the meaning of Christs words appeareth by the parable which he there useth 2. Not every thing that is the cause of Consequence in reason is also the cause of the Consequent or thing it selfe which followeth in that consequence of reason Wherefore it is a fallacy of the Consequent if it be concluded Therefore for her love many sins are forgiven her For the particle because which Christ useth doth noâ— alwaies signifie the cause of the thing following It followeth not The Sun is risen because it is day Therefore the day is the cause of the rising of the Sun The contrary rather is true Quest 64. But doth not this doctrine make men carelesse and profane Ans No For neither can it be but they which are incorporated into Christ through faith should bring forth the fruits of thankfulnesse a Mat. 7.18 John 15.5 The Explication THis Question of the Catechisme is a prevention of the Papists slander against the doctrine of Justification by faith Ob. 1. Doctrine which maketh men secure and profane is not true and therefore not to be delivered But this doctrine of free justification by faith maketh men secure and profane Therefore it is not true nor to be taught or delivered in the Church Ans Here is a fallacy of accident If the doctrine of free justification by faith make men secure this happeneth by accident The naturall effect of this doctrine is an earnest desire of shewing our thankfulnesse towards God But this accident objected by the adversaries of this truth falleth out not because men doe apply but because men doe not apply to themselves the doctrine of grace Repl. 1. Even those things which fall out to be evill by an accident are to be eschewed But this doctrine maketh men by an accident evill Therefore it is to be eschewed Ans Those things which fall out to be evils by an accident are to be eschewed if there remaine no greater and weightier cause for which they are not to be omitted which become evill to men through their owne default But wee have necessarie and weighty cause why this doctrine ought to be delivered and by no meanes to be omitted namely the commandement and glory of God and the salvation of the Elect. Repl. 2. That which cannot hart wee need not to eschew But according to the doctrine of justification by faith sinnes to come cannot hurt us because Christ hath satisfied for all both which are past and which are to come Therefore wee need not to beware of sinnes to come Now this is apparently absurd Therefore the doctrine whence this Consequent ariseth is likewise absurd Ans 1. We answer to the Major of this reason that we need not beware and take heed of that which cannot hurt namely whether it be taken heed of or no. But sins to come hurt not that is hurt not them which are heedfull and penitent yet they hurt them who are carelesse and unrepentant 2. Therefore we also deny the Minor for God is alwaies offended with sins and his displeasure is the greatest hurt that can befall man Further sins bereave us of conformity with God and purchase bodily pains unto the faithfull howsoever eternall paines be remitted unto them Hither belong other arguments of the Papists wherewith they oppugne this doctrine of Justification by faith such as are these following Object 2. That which is not in the Scripture is not to be taught or retained That wee are justified by faith only is not in the Scripture Therefore it is not to be retained Ans To the Major we say that which is not in the Scripture neither in words nor in sense is not to be retained But that we are justified by faith only is contained in Scripture as touching the sense thereof for we are said to be justified freely by grace without the works of the law Rom. 3 2â— 28. Gal. 2.15 Ephes 2.8 9. Titus 3.5 1 John 1.7 without the law not of works not of our selves not of any righteousnesse which wee have done by faith without merit Also the bloud of Christ is said to cleanse us from all sin And these are all one To be justified by faith alone and To be justified by the bloud and merit of Christ apprehended by faith only by receiving and beleeving deserving nothing by faith or other works Now the reasons why we are to retain against the Papists the exclusive particle only have been heretofore declared and inlarged Object 3. That which is not alone doth not justifie alone Faith is not alone Therefore faith doth not justifie alone Ans If the conclusion be so understood as it followeth out of the premisses on this wise Faith therefore doth not justifie alone that is being alone the argument is of force For justifying faith is never alone without works as her effects Faith justifieth alone but is not alone when it justifieth having works accompanying it as effects of it but not as joynt causes with it of justification But if it be thus understood Therefore faith alone
doth not justifie meaning that it hath not alone the act of justifying which is the apprehending of Christs justice then either the conclusion containeth more than the premisses enforce or the Major is evidently false For I alone may speak in a hot-house and yet not be alone there A thing may be not alone but joyned with others and yet may alone have this or that act For example The will is not alone but joyned with the understanding yet it willeth alone A mans soule is not alone but joyned with the body yet it understandeth alone It is commonly and that rightly called a fallacy of Composition the reason being deceitfully composed For the word alone is composed and joyned in the conclusion with the Predicate which is the word justifie but in the premisses it is joyned with the Verb is Object 4. That which is required in those who are to be justified without the same faith doth not justifie Good works are required in those who are to be justified Therefore without good works faith doth not justifie and so faith alone doth not justifie Ans Here also is the same fallacy With what difference faith and works are reqâ—ired in them that are to be justified For the particle without is ambiguously and doubtfully taken For in the Major it is taken thus Faith without it that is being without it doth not justifie For though it be not or exist not alone but is alwaies united and coupled with charity whereby it worketh yet it justifieth alone that is it alone hath the act of imbracing and applying to it selfe Christs merit The Minor also of this objection is more at large to be explained that it may the better be rightly conceived In them who are to be justified faith and workes are required but not after the same manner Faith with her proper work without which it cannot be considered is required as a necessary instrument whereby we apply Christs merit unto us But good works are not required that by them we may apprehend Christs merit and much less that for them we should be justified but that by them we may shew our faith which without good works is dead and is not known but by them that is good works are required as effects of faith and as it were a testimony of our thankfulnesse towards God Whatsoever is necessarily co-herent with the cause that is not therefore necessarily required to the producing of the proper effect of that cause So good workes although they are necessarily co herent and joyned with faith yet are they not necessary for the apprehension of Christs merit that we should over and besides faith by them also apply the same unto us Object 5. Where moe things are required there the exclusive particle onely may not be used In them that are to be justified besides faith good workes are required Therefore we cannot say that faith onely justifieth Answ This argument is all one with the former and therefore the answer unto it is the same In them that are to be justified more things are required but in a diverse manner faith as a meane or instrument apprehending anothers justice good works as a testimony of our faith and thankfulnesse Object 6. He that is justified by two things is not justified by one only But we besides that we are justified by faith are justified by the merit and obedience of Christ Therefore not by faith only Ans Againe we must yield the same answer He that is justified by two things is not justified by one only that is after one and the same manner But we are justified by two things after a divers manner For we are justified by faith as by an instrument apprehending justice but by the merit of Christ as by the formall cause of our justice Object 7. Knowledge doth not justifie Faith is a knowledge therefore faith doth not justifie Ans Knowledge alone doth not justifie But justifying faith is not a knowledge only but also a confidence and sure perswasion whereby as a mean we apply Christs merit unto us And furthermore knowledge and this sure perswasion are much different Knowledge is in the Understanding but this is in the Will Knowledge and confidence differ Therefore a sure perswasion or confidence is not only a knowledge of a thing but also a will and purpose of doing or applying that which we know and of resting in it so that wee are thereby secure and take joy of heart therein So then to beleeve in God is not only to acknowledge God but also to have confidence in him Else the Divel also hath a knowledge of God and of his promises but without confidence Therefore his knowledge is no justifying faith but historicall only whereof S. James speaketh saying The Divels beleeve and tremble James 2.19 Of such a faith we easily grant the Papists argument but not of a true and justifying faith Object 8. S. James saith Yee see then how that of works a man is justified and not of faith only Therefore faith only justifieth not James 2.24 Ans There is a double ambiguity in the words and first in the word justified For S. Jam. speaketh not of that justice whereby we are justified before God that is whereby we are reputed of God just for unjust but he speaketh of that justice whereby through our works we are justifed before men that is are approved just or are found to be justified This is proved 1. Out of the 18. verse Shew me thy faith by thy works and I will shew thee my faith by my workes Shew it me saith he to wit who am a man Wherefore hee speaketh of manifesting our faith and righteousnesse before men 2. Out of the 21. verse Was not Abraham our Father justified through works when he offered his Son upon the altar Gen. 15.60 This cannot be understood of justification before God For the story testifieth that Abraham was reputed just by God long before the offering of his Son And Paul saith Abraham was justified before God not by works but by faith S. James his meaning is that Abraham was justified before God because it is written Abraham beleeved God and it was imputed to him for righteousnesse Rom 4.1 2. Gen. 15 6. but by good works and obedience towards God he witnessed his justice before men This is the first ambiguity in the word justified The second ambiguity is in the word faith For S. James when he taketh away justification of faith speaketh not of a true or lively faith as Paul doth but of a dead faith which is a bare knowledge without confidence or works This appeareth in those words Even so faith if it have not works is dead in it self and such faith he ascribeth to divels who questionlesse have not true justifying faith Lastly in the 16. ver he compareth that faith which he denieth to justifie with a dead body but such is not true and
justifying faith The summe of all is If the word justified in this text of James be understood properly of justification before God then the name of faith there signifieth a dead faith If faith be taken for true justifying faith then the ambiguity rests in the word justified Object 9. That which is not required unto justification is not necessary to be done but it is necessary that good works be done Therefore they are required to justification Ans The Major is false because there may be many ends of one thing Though good works are not required to justification yet they are required in token of thankfulnesse and to the setting forth of Gods glory As it is said Let your light so shine before men that they may see your good works Mat. 5.16 and glorifie your Father which is in heaven For this cause good works are necessary to be done More causes of them shall hereafter in the doctrine of mans thankfulnesse be alledged and declared Obj. 10. It is said that Phinees work and deed was imputed unto him for righteousnesse Therefore good works justifie Psal 106.31 Ans This is a mis-construing of the phrase used in the place alledged For the meaning of it is that God approved of this work but not that he was justified by that work Gal. 2.16 Psal 143.2 For by the works of the law flall no flesh be justified in his sight Object 11. Ten crownes are part of an hundred crownes in payment of a debt Therefore good works may be some part of our justice before God Ans There is a dissimilitude in these examples For 1. Ten crowns are a whole part of an hundred crowns and being ten times multiplyed make up the whole summe of the debt but our workes are not a whole and perfect part but an imperfect part of the obedience we owe and being multiplyed an hundred thousand times yet never make any perfect obedience 2. Ten Crownes may be accepted by the Creditour for a part of the debt due unto him because there may be some hope of payment of the rest but good works are not accepted by God as a part of our justice because there is no hope of full payment to be made by us and all imperfection or defect is condemned by the law Object 12. The justice or righteousnesse which Christ brought is eternall Dan. 9.24 Osianders arguments against imputed righteousnesse For the Messias as Daniel saith bringeth everlasting righteousnesse But imputed righteousnesse is not eternall Therefore imputed righteousnesse is not given by Christ. Ans We deny the Minor for imputed justice is eternall 1. By perpetuall continuation of imputation in this life 2. By perfection of that justice which is begun in us For both that righteousnesse which is imputed unto us and that which is begun in us is the righteousnesse of Christ and both of them shall be eternall For we shall be acceptable and pleasing unto God for ever through his Son Christ Therefore imputation also shall be continued or rather shall be changed into our owne justice and righteousnesse Repl. Where sin is not there is no place for remission or imputation In the life to come sin shall not be Therefore there shall be no place there for remission or imputation Ans We grant the whole reason if it be conceived aright In the life to come shall not be remission of any sin then present yet there shall be a remission of sins past inasmuch as the remission which was once granted in this life shall continue and endure for ever that is our sins which were long since forgiven us in this life shall never be imputed to us againe And moreover that conformity which we shall have with God in the life to come shall be an effect of this imputation Object 13. The Lord is our righteousnesse Therefore we are not justified by imputed righteousnesse Jerem. 23.6 but God himself essentially dwelling in us is our righteousnesse Ans In this saying of Jeremie the effect is put for the cause The Lord is our justice or righteousnesse that is our Justifier even as Christ is said to be made unto us of God wisedome righteousnesse sanctification and redemption that is a Teacher of wisdome a Justifier a Sanctifier and Redeemer 1 Cor. 1.30 That justice which is God himself is not in us because so God should be an accident to his creature and become justice in man For justice and vertue are things created in us not the essence of God Osiander who objecteth this doth not discerne the cause from the effect that is uncreated justice from created justice As we live not or are wise by the essence of God for this is all one as to say that we are as wise as God so also we are not just by the essence of God Wherefore nothing is more impious than to say that the essentiall justice of the Creatour is the justice of the creatures for thereof would follow that we have the justice of God yea the very essence of God OF THE SACRAMENTS Quest 65. Seeing then that onely faith maketh us partakers of Christ and his benefits ON THE 25. SABBATH whence doth it proceed Answ From the holy Ghost a Ephes 2.8 6.23 John 3.5 Phil. 1.29 who kindleth it in our hearts by the preaching of the Gospel and confirmeth it by the use of the Sacraments b Mat. 28.19 20 1 Pet. 1.22 23. The Explication THis Question pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments For Faith whereon the former immediate discourse hath insisted is ordinarily wrought in us of the holy Ghost by the Ecclesiasticall Ministery whereof there are two parts the Word and Sacraments The holy Ghost by the Word kindleth faith in us and fostereth strengtheneth and sealeth it unto us when it is once kindled by the Sacraments For the Word and Gospel is as a Charter or Letter Patent the Sacraments are as seales thereunto annexed For whatsoever is promised us in the Word of the obtaining of our salvation by Christ the same the Sacraments as signes and seales annexed unto the Word as it were unto a Charter or Letters Patents confirme unto us more and more thereby to help and relieve our infirmity It remaineth therefore that we now proceed to intreate of the Sacraments the signet of faith adjoyned to the Word and Gospel Object It is said that the Spirit and the Word work faith in us and the Sacraments nourish it being wrought How then differ these three one from another Answ Very much Three differences between the Spirit and the Word and Sacraments in working faith in us 1. The holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumentall causes 2. The holy Ghost also can work faith in us without them and the Word and Sacraments without the holy Ghost can work nothing 3. The holy Ghost
neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons
those he glorified Acts 15.48 And so many as were ordained for life eternall beleeved b Rom. 9.18 He hardeneth whom he will Rom. 11.7 8. The Elect have attained the rest are hardened As it is written God gave them the spirit of slumber eyes that they might not see eares that they might not heare c Jer. 16.5 I have taken away my peace from this people saith the Lord mercy c. Mat. 23.38 Behold your house is left unto you desolate Mat. 25.41 Goe yee cursed into everlasting fire prepared for the Devill and his Angels XIV Therefore whomsoever God in Christ hath predestinated to life he also calleth them certainly and unchangeably to faith he justifieth and glorifieth a them It is therefore impossible for the Elect to perish and to be blotted out of the Book of b life If any of these perish God is deceived saith Austine De corr gratia c. 6. but none of them perish because God is not deceived If any of these perish then God may be overcome by mans wickednesse but none of them do perish because in nothing can God be overcome but the rest who are deserted by God and left to themselves do surely and infallibly perish for An evill tree cannot bring forth good fruit Mat. 7.18 Testimonies of Scripture a Rom. 29.30 Whom he fore-knew them he also called and justified b Mat. 24.24 If it were possible the Elect should be seduced John 10.28 I give to my sheepe life eternall and none shall take them out of mine hand Rev. 3.5 He that overcometh shall be cloathed in white and I will never blot his name out of the Book of life XV. Against hypocrites and enemies the Scripture a threatneth that they shall be blotted out of the Booke of life not as if they had before been written in it for it is added And they shall not be written among the just but because outwardly they brag or are accounted such as are written in the Book of life This is not so to be understood saith Austine in Psal 69.29 as if God did write downe any man in the Book of life and then blot him out if a man could say what I have written I have written concerning the title King of the Jews doth God write downe any man and then blot him out againe Testimonies of Scripture a Psal 69.29 Let them be blotted out of the Booke of life and not be written among the just XVI That there is a certaine number of the a Elect and that there are fewer Elect then reprobate the holy Scripture b witnesseth neither alas doth daily experience permit us to doubt c of this Testimonies of Scripture a John 13.18 I know whom I have chosen 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Mat. 22.14 Many are called few are chosen c Mat. 7.13 The gate is large and the way broad which leadeth to destruction and many there are who go in thereat XVII Besides if we will search into our predestination and election we need not climbe up into Gods secret counsell for such curious searchers into Gods secrets who judge à priori Praef. com ad Rom. or from the cause of election without doubt saith Luther will fling themselves headlong by this their foolish curiosity into despaire and confusion of conscience But we must descend to the effects to our a vocation that we may trie whether we are in the faith and prove if Christ dwelleth b in us for these are truly the effects and signes of election and gifts proper to the Elect as our effectuall calling by the Gospell to c repentance true faith in d Christ new e obedience peace with f God the witnesse of the holy Ghost in our hearts of our g adoption If we truly feele these signes in our selves and in others we may be sure of our owne and of others election and of our owne election we judge by the rule of faith which cannot be deceived but of other mens election by the rule of charity which may be deceived as Luther h saith Testimonies of Scripture a 1 Cor. 1.26 Brethren you see your vocation b 2 Cor. 13.5 Try your selves if you be in the faith examine your selves Know ye not your owne selves how Jesus Christ is in you except ye be reprobates c Rom. 8.30 Whom he hath predestinated them also he called 1 Thes 1.4 5. Brethren we know your election of God because our Gospel was not among you onely in word but also in power and in the holy Ghost and in much assurance d Tit. 1.1 An Apostle according to the faith of Gods elect 2 Thes 3.2 All have not faith Acts 13.48 They beleeved so many as were ordained to life eternall e Ephes 1.4 He hath chosen us in him that we might be holy and blamelesse before him in love 1 Pet. 1.2 To the elect by the fore-knowledge of God the Father to the sanctification of the Spirit by obedience and sprinkling of the bloud of Jesus Christ 2 Pet. 1.10 Wherefore brethren rather study to make your election and vocation sure f Rom. 5.1 Being justified by faith we have peace with God through Jesus Christ our Lord. g Rom. 8.14 16. Whosoever are led by the Spirit of God they are the sons of God The Spirit himselfe witnesseth with our spirits that we are the sons of God h Luther de servo arbitr cap. 61. I call and account them holy I call and esteem them the Church of God by the rule of Charitie not by the rule of Faith that is Charitie which thinks the best still of any man is not suspicious beleeves and presumes every thing that 's good of our neighbours calls every one that 's baptised holy nor is there any danger if she erre for it is the nature of Charitie to be deceived being she is exposed to all uses and abuses for all men the common servant of good men and bad of faithfull and faithlesse of true and false But Faith calls no man holy but him who is declared to be so by divine judgement because Faith cannot be deceived therefore whereas we all should be accounted holy one towards another by the law of charitie yet no man should be deemed holy by the law of faith as though it were an Article of faith XVIII It is needfull that this doctrine of Predestination should be retained in the Church both for Gods glory and our comfort First lest the glory of our faith justification and eternall life should be attributed to our selves or to our free-will and strength but rather to God alone and to his most free will and mercie For the doctrine of mans Justification by faith alone cannot subsist or be understood or defended except the doctrine also of Predestination and Election be rightly understood and intirely preserved in the reformed Churches Because not onely eternall happinesse and justification by faith but even faith it selfe is the meere gift of God and
Gospell concerning remission of sins for the merits of Christ 26. Neither doth this stick in the braine but it is rooted in the heart Rom. 10.11 because With the heart we beleeve unto righteousnesse 27. Hence the Apostle defineth faith to be the subsistence of things hoped for because it makes these objects of our hope as it were really present in our hearts and minds 28. And the evidence of things not seene because it subdues mens minds and hearts causing in the one a sure assent to those things and in the other a sure confidence 29. Hence Austine de Fide Symbol c. 1. Let us professe that Faith with our mouth which we carry in our heart 30. That faith which sticks only in the braine without assurance in the heart or which doth not worke by charity it is a vaine and dead faith and the peculiar faith of hypocrites and Devils 31. For to beleeve that God is God and that Christ is Christ will no more help thee then to beleeve that Venice is a rich City in which notwithstanding thou hast never a house 32. This saving faith by which we beleeve to righteousnesse Popery shakes by divers wayes and plucks it up out of mens hearts 33. It makes saving faith not a knowledge but ignorance with an implicite assent to those things which the Church beleeves The Assertion All these Themes by which the nature of justifying and saving Faith is explained the Jesuit neither did shake nor did he go about to do it but some of them he so indeavours to elude with lyes and calumnies that he hath so much the more exasperated the ulcers of Popery First he saith That Parry lyes in saying that what Popery teacheth is contrary to the Apostles definition to wit that Christian Faith is a knowledge But indeed the Jesuit lyes in saying that Parry did object this against Popery So much of the Assertion of the Secular Theme was found among Parrie's blotted papers but the rest of his papers were lost in the plundering of his Library by wicked hands at Heidelberge Follow the rest of the Themes 34. That saving Faith is a confidence of Gods mercy this it condemneth for Herefie 35. It contends that justifying Faith is separable from love and from all spirituall and morall vertues 36. It will not yeeld that there is any certainty of Faith but that it is conjecturall such as opinion is 37. Of which no man can be assured with himselfe that he hath it except in opinion 38. Much lesse can any man certainely confide of the grace of God of remission of sins of justification and salvation 39. Because it is alwaies joyned with anxiety feare of deception and doubting 40. Which indeed is not faith raising a sinner but opinion tormenting wavering consciences 41. For the Locusts of the bottomlesse pit were to torment men five months 42. But also it is a doubting accusing God of a lye and blaspheming 43. Popery then is fallen from faith and hath overthrowne faith to it selfe and friends in shaking so many wayes that faith by which we beleeve unto righteousnesse 44. Thirdly to overthrow the ground of salvation concerning justification by faith by the imputed righteousnesse of faith and merit without workes is to fall from the faith of the Gospell and to overthrow salvation Rom. 3.28 45. For the Apostle saith We conclude then that man is justified by faith Rom. 4.6 Rom. 5.1 without the works of the Law 46. And Blessed is the man to whom God imputeth righteousnesse without works 47. And Being justified by faith we have peace with God 48. And By the righteousnesse of one man to wit Christ Rom. 5.18 grace hath abounded to all men to the justification of life 49. And Gal. 2.16 Gal. 3.10 Knowing that man is not justified by the works of the Law but by the faith of Christ Jesus 50. But whosoever are under the works of the Law or will be justified by works are under the curse 51. This foundation is diversly overthrowne by Popery 52. It denies against the Apostles words that man is justified by faith without works 53. It Anathematises those that beleeve that they are justified by the imputation of Christs righteousnesse without works 54. It teacheth that we are not justified by faith but are disposed to justification 55. It teacheth that charity which in the Saints is as cold almost as ice it is so far from being perfect is the habit of perfect righteousnesse 56. It teacheth that men are justified by the perfection of their vertues or good works 57. That which was the faith heretofore of Philosophers and Pharisees is at this day the faith of the Turks and Jews the name of Christ being changed 58. It teacheth that Christ hath merited for us power to merit that it is in us to merit life eternall by this power flowing from Christs merit 59. So it blasphemes Christs merit substituting instead of it their owne proper merits 60. So whilst it goeth about to elevate men to heaven being puft up with the pride of their owne merits it tumbleth them downe to hell which is common to it with the Alcharon and Thalmud 61. Therefore Popery by pulling and shaking the ground of salvation about justification of sinners before God by so many wayes is fallen from the faith of the Gospell and hath overthrowne salvation to it selfe and friends 62. Fourthly To defend false doctrines impious blasphemous repugnant to holy Scripture and the foundation of faith is to fall from faith and to overthrow salvation 63. Popery defends innumerable such stuffe besides what is now said take these few examples 64. It defends corruption by Adams fall or originall sin not to consist in any evill quality nor to be a sin but the punishment of sin and such a defect as is the crookednesse of the finger or leg that it is not against but besides the Law which is directly against Scripture affirming Gen. 6.5 8.21 Every imagination of mans heart to be evill from his youth upward 65. Another falshood it teacheth in saying Some sins of their owne nature to be veniall and to be pardoned rather then punished against this Scripture The wages of sin is death Rom. 6.23 66. Another falshood is this That the naturall mans free-will is not the servant of sin against this Scripture You were the servants of sin Rom. 6.20 67. And that they can co-operate with the first grace against these Scriptues When you were dead in your sins Ephes 2.5 Rom. 8.7 The wisdome of the flesh cannot be subject to the Law of God 68. And that of two hearers of the Word the one beleeves because he was willing the other beleeves not because he would not co-operate with grace against this Scripture 1 Cor. 4.7 What hast thou that thou hast not received 69. And this falshood that the grace of God by which we are said to be saved is a generall influx indifferent which
His active filling of the Law 4. His passive obedience the question is Whether all these justices or some or the last onely be that thing by the imputation of which we are justified Some call this the matter others the forme of our justice I to be better understood will call it the matter This question hath drawne with it another concerning the forme of our justification whether remission of sins be the whole or onely the halfe of our justification And so far as I can remember this controversie began first to be in agitation amongst some Divines of Marchia about the yeare 64. then in the yeare 70. by the mediation of the University of Witteberg it was in some sort laid asleep or rather suppressed heretofore it was unknowne to the Reformed Churches neither is there any mention or dispute of it for ought I know in the writings of Luther Melancthon Zuinglius Calvin Martyr Musculus Hyperius or of the other Divines of this Age. But the simple doctrine of Scripture was received by consent of all to wit that we are justified by the death of Christ whereas by it we have remission of sins Now there are in a manner foure opinions which whilst I am writing I thinke of Lombard who rehearseth also foure opinions of his side Lib. 3. d. 19. concerning Justification he himselfe being ignorant what to thinke The first sort are they who will have all these foure justices of Christ at once to be imputed to us to them the matter of justification is the foure-fold righteousnesse of Christ the forme the quadripartite imputation yet this they reduce sometimes to two parts to wit the remission of sins by the death of Christ and the imputation of Christs righteousnesse divine humane active c. and the proper reason of these is that whole of Christ God and man is our Saviour King and Priest c. and that the dignity of Christs merit especially from the dignity of the person that is of the divinity hath its dependence Others will have the three latter justices of Christ to be the matter and the three-fold imputation of them to be the forme of justification And they teach that first is imputed to us the passive obedience to this end that we may not be unjust that is for remission of sins Secondly the active obedience for this end that we may be just that is to righteousnesse Thirdly the formall or as they call it the habituall sanctity for this end that we may be accounted holy that is to perfect holinesse The third sort make the two latter justices onely of Christ the matter of justification and the two-fold imputation of them the forme of justification All these three agree in this that they distinguish remission of sins and justification as the part and the whole sometime also as the integrall parts of the whole and the former they attribute to the death of Christ the latter to his active obedience they all likewise use the same arguments and words of Scripture of which I will briefly set downe the chiefest 1. As by the disobedience of one man many were made sinners so by the obedience of one many are made righteous Rom. 5. But Adams disobedience was active therefore we are justified by Christs active obedience 2. He was made obedient even to the death of the Crosse Phil. 2. Here is a two-fold obedience of Christ the one before death the other in death therefore both are imputed 3. God sent forth his Son made of a woman and made under the Law that he might redeeme those that were under the Law Gal. 4. Therefore the active fulfilling of the Law by Christ is imputed to us 4. He was made of God to us wisdome righteousnesse sanctification c. 1 Cor. 1. Therefore his justice and sanctity are imputed to us 5. The Law of the Spirit of life in Christ Jesus freed me from the law of sin and of death Rom. 8.2 Therefore the life of Christ or his active obedience is imputed to us 6. Whole Christ is our justice with which he justifieth us therefore whole Christ is imputed 7. Active justice cannot be excluded from Christs merit and from justification ergo it is imputed 8. The Law obligeth both to obedience and to punishment therefore it behooved Christ both to fulfill the obedience of the Law for us and also to suffer punishment 9. To whom the Law doth promise life such must we be by the grace of Christ that we may obtaine life the Law promiseth life not to them who transgresse not the Law but to them who fulfill it all but by the imputation of his passive obedience we are accounted indeed not unjust not sinners or not transgressors of the Law but we are not as yet accounted just or fulfillers of the Law for what is more vaine then to call him just who hath not fulfilled the Law Therefore not onely must his passive obedience be imputed to us for this that we may not be unjust or not transgressours of the Law but also his active for this that we may be just or fulfillers of the Law for he that in Christ is accounted for no sinner shall escape death but by what right shall he also sue for life unlesse he fulfill the whole righteousnesse of the Law in the same Christ 10. The sacrifice and death of Christ comfort us against the guilt and death eternall but his holinesse against our inherent impurity or the remainders of sin therefore the imputation of both is necessary for our consolation 11. Lastly the Catechisme of the Palatinate teacheth qq 60. and 61. that the perfect satisfaction justice and sanctity of Christ are imputed and given to us to be our justice and q. 36. that our Mediatour by his innocency and perfect sanctity covers our sins in which we were conceived lest they should appeare in the sight of God The same is found every-where in the Palatinate Directory I have faithfully set downe the arguments by which the former sort maintaine their opinions the fourth sort remaine who make Christs passive obedience onely our righteousnesse and define justification by remission of sins onely these make use chiefly of two arguments taken our of Scripture the one from the matter the other from the forme of justification The first is this The Scripture sheweth the whole matter of our righteousnesse to consist in the passion Crosse bloud and death of Christ therefore this onely is it for which we are justified They prove the Antecedent by testimonies of Scripture a Rom. 3.24 We are justified freely by redemption made in Christ Jesus whom God hath set as a propitiation by faith in his bloud b Rom. 5.9 We are justified by his bloud being reconciled by the death of his Son c 2 Cor. 5.21 Him who knew no sin be hath made sin that is a sacrifice for sin that we might become the righteousnesse of God in him d Gal. 3.13 He being
to obedience and punishment together for it were great iniquitie to oblige them to punishment that obey the Law but dis-junctively either to obedience of his humane justice with the Law as the chiefe perfection of the person of the Mediatour without which he could not be our High-Priest and Saviour so the justice of his merit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely the bloud and death but comprehends also all the obedience of his humiliation from the minute of his conception even till the death of the Crosse For the whole life of Christ being full of miseries and sorrowes what else was it then a perpetuall suffering and punishment for our sins For by the order of divine justice whereas Christ was most just his life should not have been miserable and calamitous but altogether sorrowlesse fortunate and happy but in that it was miserable it was by reason hee suffered and satisfied for our sins 4. Therefore when the Scripture points out to us justice in the bloud crosse and death of Christ he doth not speak exclusively as if the sufferings that went before his death did nothing belong to his merit but synecdochically comprehending under the complete finishing of our redemption all the antecedent degrees also that is the beginning encrease and consummation The beginning was in his Incarnation when having assumed the forme of a servant hee became poore c. for us The encrease was throughout all his life which he led in perpetuall miseries tentations and dangers being subject to Gods wrath for us Lastly the consummation was in his crosse and death when giving up the ghost he cried out It is finished All these the Prophet conjoynes in the price of our redemption which Christ paid for us He did truly beare our infirmities Isa 53. and took upon him our sorrowes he was wounded for our transgressions and bruised for our iniquities and with his stripes we are healed So the Apostle 2 Corinth 5. When he was rich be became poore for us that we by his poverty might be rich So Herb. 2. He was made somewhat inferiour to the Angels by suffering of death But chiefly Phil. 2. Being in the forme of God he emptied himselfe taking the forme of a servant and he humbled himselfe being made obedient even to the death of the Crosse Nor will their cavill availe in saying that the Apostle speaks not here of the matter of our justice it is enough that he here extends Christs obedience which elsewhere he shewed was our justice to his whole humiliation Neither is that place Hebr. 9.22 against us Without shedding of bloud there is no remission It onely followes from hence that the shedding 〈◊〉 bloud is not excluded from the cause of remission but that it is the cause sine qua non of this But it will not follow that it is the onely cause or that death which followed or the antecedent sufferings are excluded Therefore to Christs death belongeth the whole obedience of his humiliation even to the death of the Crosse 5. But why the Scripture ascribes merit which Christ hath purchased for us in all the course of his obedience to his death as if it were peculiar onely and proper to that the reason is because the sufficiencie of merit consisteth in the death of Christ alone for had hee not dyed the obedience of his humiliation had not been absolute neither had the wrath of God in threatning death to Adam been satisfied Therefore all the rest of Christs obedience without dying had been an insufficient merit and unprofitable to us But they who attribute the merit of justice to his active obedience or naturall holinesse they make void doubtlesse the death of Christ This explication true and consonant to Scripture being observed it will appeare 1. That there is something amisse in both sides of the controvertents in the former because they confound the justice of the person with the justice of merit and by dividing merit into many heterogeneall parts they doe not onely disturbe our faith and comfort but also against Scripture they separate justification from Christs death In the later because from the justice of merit they exclude the whole life of Christ with his humility and sufferings that went before his death And they oppose the exclusive particle Alone in their phrases as when they say The death of Christ alone justifieth His bloud alone purgeth to his life and antecedent obedience whereas it is opposed in meritorious or materiall causes partly to personall justice partly and chiefly to mens merits and all other externall causes except they restraine this particle Alone to sufficiency of which wee have said in the fifth position Againe it will appeare that this will be an easie way to reconcile the controversie if all of them will agree to urge against the Papists and mens merits all these common passages in which as I said already they agree concerning free justification of faith by Christs imputed justice and that they would not use scrupulous disputations concerning this justice or the matter of imputative justice before the people in their Sermons but that they would use Scripture phrases and be content that we are justified not by workes but by faith not by our owne righteousnesse but by anothers obedience to wit by the bloud and death of the Son of God imputed to us and applyed by faith c. For these are sufficient to beget true comfort to all and to refute humane merits As for the controversie it selfe if it must at all be handled in the Schooles it is needfull for a tolerable reconciliation to beware on both sides that the Disputants minds may not be too much alienated The later sort are offended at the partition of merit into so many divers pieces because they see many absurdities spring from thence and the Scripture to be wronged On the other side the former are offended by restraining merit to the death of Christ because they feare lest his life and antecedent obedience be excluded against the Scripture What shall be done then It is needfull that the one forbeare to divide the matter of merit into two three or foure as they use and that they doe not separate the merit of justice from Christs death nor justification from remission of sins That the others restraine not merit to the effusion of bloud upon the Crosse or to the three dayes death and that they exclude not his life and antecedent obedience And both must distinguish with the Scripture personall justice from merit as the efficient cause or sine qua non from the materiall seeing many inconveniences must arise of confusion by which the sense of Scripture is overthrowne the consciences are disturbed and occasion of cavilling is ministred to Papists as we shewed in the first and second Position 2. Let the personall justice of the Mediatour be rightly limited according to the third Position 3. Let the justice of merit be rightly defined and let the Synecdoche
same chapter By the works of the law shall no flesh be justified in his sight Vers 20 21 22 23. for by the law cometh the knowledge of sinne But now is the righteousnesse of God made manifest without the law having witnesse of the law and of the Prophets The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve for there is no difference For all have sinned and are deprived of the glory of God and are justified freely by his grace through the redemption that is in Christ Jesus Conferring like places together To conferre places of Scripture where though the same words be not spoken of the same thing yet the words and formes of speaking are used of the like things For if the interpretation of the like place be certaine and there be the same causes for the like interpretation to be given in the place in controversie which are in the other then of the like places we must give one and the same judgement Mat. 5.29 30. The Lord willeth to put out our eye to cut off our hand if they be a cause of offence unto us Now whereas the Law forbiddeth us to maime our body Thou shalt not kill that therefore by this figure of speech the Lord would have us that wee should rather forsake things most deare unto us than by the rust and motion of them wee should suffer our selves to be withdrawne from God the like forme of speech other-where used Jeremy 22.24 Deut. 32.10 to signifie things most deare and precious doth shew as If Jechoniah were the signet of my right hand yet would I plucke thee thence and Hee kept him as the apple of his eye Consent of the catholike Church with 3 rules of direction therein John 8.37 When once according to that rule the controversies concerning the text and meaning thereof are judged we may lawfully also descend to the consent of the Church yet putting great space betwixt and not without great advisement For lest by the name of the Church we be beguiled 1. No sentence or meaning is to be received which these rules of examining and judging which have been now declared do not suffer 2. Wee must consider what times and what writings are purest what points of doctrine have beene and in what ages either rightly expounded or depraved with errours 3. Whose interpretation either is of the authour or may be of 〈◊〉 confirmed by the testimonies of the Scripture And to this deciding of all controversies about the meaning of the Scripture drawne out of the Scripture it selfe doe all the godly and lovers of truth agree even as it is said Hee that is of God heareth the words of God Now the testimony of the ancient and catholike Church so farre as they see it to accord with the Scripture they doe with glad and thankful mindes embrace and are so much more assured of the knowne truth But if any quarrelling men doe not yeeld unto the testimonies of the Scriptures we must not seeke because of them a Judge higher then the word of God but must leave them unto the judgement of God as the Apostle counselleth us Reject him that is an hereticke after once or twice admonition Titus 3.20 knowing that he that is such is perverted and sinneth being damned of his owne selfe 1 Cor. 14.38 Rev. 22.11 And If any man be ignorant let him be ignorant Hee that is filthy let him be more filthy Neither verily doth he whom the word of God doth not satisfie rest on the authority of men as the truth it selfe doth shew but as these things are sufficient to shut the mouthes of them who gainesay the truth or at leastwise to manifest their impudency so is there further required for the fencing of the consciences of all the godly in debate of Religion besides a care of learning the doctrine of the word of God Prayers An ardent and daily invocating of God by which wee may desire that wee may be taught and guided by his holy Spirit This if wee shall doe hee will not suffer us to make stay in errour which may pull us from him but will open unto us the true and certaine meaning of his word concerning all things necessary to our salvation that our faith may depend not on humane but divine authority even as it is promised Mat. 7.7 Aske and it shall be given you seeke and ye shall finde knock and it shall be opened unto you Luke 11.13 James 1.5 For whosoever asketh receiveth and hee that seeketh findeth and to him that knocketh it shall be opened How much more shall your heavenly Father give the holy Ghost to them that desire him If any of you do lack wisedome let him ask it of God which giveth to all men liberally and reproacheth no man and it shall be given him but let him ask in faith and waver not Object 11. It is unmeet that the holy Ghost should be subject unto another Answ We make him not subject to any other but compare him with himselfe To their former arguments our adversaries adde That it is a shame that the holy Ghost speaking in the Church should be subject to the examination and judgment of another and therefore we must not examine him by the rule of the Scripture But seeing that the same Spirit speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by Scripture we do not subject the holy Ghost to another but we compare him with himself And by this means 1. We give unto him the praise of truth and constancy while we do acknowledge and restifie that he is alwaies like himself and doth never square from himself 2. We confesse that the supreme authority of pronouncing the will of God belongeth unto him while we doe not seek whether those things be true and certaine which he hath spoken but whether those be his words which men ascribe unto him and this doe we even after the selfe same manner which he hath prescribed us and after we find out by the rule of the written word that any thing hath proceeded from him to that without making any controversie we submit our minds and wils Contrariwise it is easie to see 2 Contumelies against the holy Ghost issuing out of the Papists opinion of the Judge of the Scripture that our adversaries themselves are guilty of that contumely against the holy Ghost of which they accuse us For while they will have the authority of giving judgement concerning the meaning of the Scripture and deciding of controversies not to belong unto the Scripture but unto themselves by this very thing 1. They imagine that the holy Ghost may dissent from himselfe 2. They make themselves Judges higher then the holy Ghost and Word of God Lastly whereas Paul saith That he is the Minister of the New Testament Object 12. The Letter killeth the Spirit quickneth 2
in heaven is perfect Answ First these and the like speeches speake of that perfection which is not of degrees but of parts or of the integritie and sincerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not only all the parts of obedience but that degree also which the law requireth in us Such a perfection have not the regenerate in this life They have indeed all the parts of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof untill they enjoy the life to come The perfection of parts is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeavour to obey God and withstand corrupt lusts according not to some onely but to all the commandements of his law The perfection of sincerity is a desire or study of obedience and godlinesse not feigned but true and earnest albeit somewhat be wanting to the parts as touching the degree This perfection to wit both the integrity and sincerity of obedience is in all the regenerate For unto them it is proper to submit themselves to the commandements of God even to all without exception and to begin in this life all the parts of true godlinesse or obedience This is called also the justice of a good conscience because it is a necessary effect of faith and pleaseth God through Christ And albeit in all men even in the most holy much hypocrisie remaineth as it is said Rom. 3 4. Every man is a lyar yet there is a great difference betweene them who are wholly hypocrites and please themselves in their hypocrisy having no beginning or feeling of true godlinesse in their hearts and those who acknowledgeing and bewailing the remnants of hypocrisy which are in them have withall the beginning of true faith and conversion unto God Those hypocrites are condemned of God these are received into favour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed unto them And therefore to this declaration or exposition another is also to be added That they who are converted are perfect in the sight of God not only in respect of the parts of true godlinesse which are all begun in them but also in respect of the degrees of true and perfect righteousnesse of Christ imputed unto them as it is said Colos 2.10 Heb. 10.14 1 Cor. 2.6 14.20 Ephes 4.19 Ye are all complete in him With one offering hath he consecrated for ever them that are sanctified But they reply That the perfection also of degrees is attributed unto the Saints in the Scripture 〈◊〉 Wee speake wisdome among them that are perfect Be perfect in understanding Till wee all meet together in the unity of faith and knowledge of the Sonne of God unto a perfect man and unto the measure of the age of the fullnesse of Christ But these places also doe not call them perfect in respect of the law of God that is in respect of the degree of knowledge and obedience which the law requireth in us but in respect of the weaker who have lesse light and certainty and readinesse confirmed by use and exercise to obey God to resist carnall lusts and to beare the crosse For so is this perfection expounded That we be no more children Ephes 4.14 Heb. 5.14 Philip. 3.12 wandring and carried about with every winde of doctrine Not as though I had already attained to it or were already perfect They oppose against these answers a place out of John 1 John 4.17 18. Herein is the love perfect in us that we should have boldnes in the day of judgement for as he is even so are we in this world There is no feare in love but perfect love casteth out feare for feare hath painfulnesse and he that feareth is not perfect in love But S. John meaneth not that our love towards God Our regeneration and newnesse of life doth assure us of justification as being an effect thereof Rom. 5.5 but Gods love towards us is perfect that is declared and fully known unto us by the effects or benefits of God bestowed upon us in Christ Or as Saint Paul speaketh Rom. 5. where hee saith That the love of God shed abroad in our hearts by the holy Ghost is the cause why wee doe without feare and with boldnesse expect the day of Judgement and of this mercy and free love of God towards us he signifieth that by this token or testimony we are assured because in this life we are reformed by the holy Spirit to his Image For by our regeneration we are assured of our justification not as by the cause of the effect but as by the effect of the cause Now though regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the truth of our faith unto our consciences And these very words which S. John addeth Love casteth out feare shew that love is not yet perfect in us because wee are not perfectly delivered in this life from feare of the wrath and judgement of God and eternall punishment John 3.21 1 John 3.23 Psal 119. For these two contrary motions are now together in the godly even the feare and love of God in remisse and low degrees their feare decreasing and their love and comfort or joy in God increasing untill joy get the conquest and perfectly cast out all trembling in the life to come when God shall wipe away every teare These places of Scripture are to be understood of the uprightnesse of a good conscience not of any perfect fulfilling of the Law in the godly Object 5. Hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought according to God If our heart condemne us not then have we boldnesse towards God I have not declined from thy Law Therefore the good workes of the regenerate may be alledged and stand in Gods judgement as perfectly answerable unto his Law Answ These and the like sayings doe not challenge to the godly in this life perfect fulfilling of the Law but the uprightnesse of a good conscience without which faith cannot consist or stand as neither can a good conscience without faith As it is said Fight a good fight having faith and a good conscience 1 Tim. 1.18 19. And Then being justified by faith Rom. 5.1 wee have peace towards God through our Lord Jesus Christ For a good conscience is a certaine knowledge that we have faith and a purpose to obey God according to all his commandements and that wee and our obedience though maimed and scarce begun please God not for that it satisfieth his Law but because those sins and defects which remaine in us are forgiven us for the satisfaction of Christ
these things 1. He presenteth himself unto us as his Fathers messenger and embassadour opening and shewing this decree of the Father that hee should give himself to be our Mediatour and that his Father accepteth of his satisfaction 2. He performeth this satisfaction and imputeth granteth and applieth it being performed unto us 3. He worketh faith in us by giving us his holy Spirit to agnise this so great a benefit and to imbrace and not to reject it for no reconcilement or amity can be between parties which are at variance Philip. 2.13 except both parties accord He worketh in us both to will and to do 4. He by the same Spirit causeth us to leave off to sin and to begin a new life 5. He preserveth maintaineth and shieldeth us in this reconcilement faith and obedience begun in us against the Divels and all enemies yea against our own selves lest we revolt again 6. He will raise us up again from the dead and glorifie us that is will perfect and finish our salvation which is begun with all the gifts both which we have lost in Adam and those which himself hath merited for us All these things Christ worketh accomplisheth and perfecteth not onely by his merit but also by the efficacy and powerfull operation of the same whence he is termed a Mediatour in regard both of merit Christ a Mediator both in merit and efficacy and efficacy of merit because he not only meriteth for us by his sacrifice but also by vertue of his Spirit doth effectually impart unto us his benefits righteousnesse and life everlasting witnesse those sayings John 10.15 28. 5.20 26. I lay down my life for my sheep I give unto them eternall life As the Father hath life in himself so likewise hath he given to the Son to have life in himselfe As the Father raiseth up the dead and quickeneth them so the Son quickeneth whom he will Without me ye can do nothing John 15.5 The benefits of the Mediatour Now when question is made of the office of the Mediatour question is made withall concerning his benefits For the office enjoyned of God unto the Mediatour is to bestow benefits on his Church which Paul summarily compriseth in these four generall heads as it were 1 Cor. 1.30 when he faith Ye are of him in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption He is made unto us wisdome 1. Wisdome 1. Because he is the matter or subject of our wisdome I esteemed not to know any thing amongst you but Jesus Christ and him crucified We preach Christ crucified unto the Jews even a stumbling block 1 Cor. 2.2 1. Cor. 1.23 24. and unto the Grecians foolishnesse But unto them which are called both of Jews and Grecians we preach Christ the power of God and the wisdome of God 2. Because he is the cause or authour of our wisdome and that three wayes Christ the author of our wisdome three wayes 1. Because he hath brought forth out of the bosome of the eternall Father wisdom that is the doctrine of our redemption 2. Because he hath ordained and preserveth the ministery of his word by which he informeth us of his Fathers will and his office 3. Because he is forcible and effectuall in the hearts of the chosen and maketh them to yeeld their assent unto the word or doctrine and to be reformed by it according to his image Shorter thus Christ is called our wisdome because he is 1. The subject 2. The authour 3. The means of our wisdom He is made unto us righteousnesse 2. Righteousness that is our justifier for in him our righteousnesse is as in the subject and is made ours by his merit and forcible operation For 1. He suffered the punishment of our sins which is justice and righteousnesse and the merit for which we are reputed just and righteous 2. He by his power maketh us righteous in the sight of God by imputing unto us his righteousnesse and by giving us faith whereby our selves also receiving it 3. Sanctification may apply it unto us He is made unto us sanctification that is our sanctifier because he doth regenerate and sanctifie us by his holy Spirit He is made unto us redemption 4. Redemption that is our redeemer because he finally delivereth us for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret redemption doth not only signifie the price but also the effect and full complement thereof 4. What manner of Mediatour ours ought to be THis question hath good and orderly dependance of the former for whereas it appeareth 1. That we must satisfie 2. That we must satisfie by another 3. That we must satisfie with that satisfaction of our Mediatour which hath already been discoursed of and described at large It is well demanded next 4. What manner of Mediatour is required Our Mediatour therefore must be 1. Man 2. True man deriving his nature of our kind and retaining it for ever 3. A man perfectly just 4. True God In a word hee must be such a person as is God and man having both natures divine and humane in the unity of his person so that he may be truly middle and Mediatour between God and men Now the demonstrations and proofs concerning the person of the Mediatour are drawn from his office for because such is his office himself also ought to be such a one They have been already handled in the Explication of the 15 16 17 18. Questions of the Catechisme where they may be reviewed 5. Who is this Mediatour God and man Three things in the person of the Mediatour HItherto the Mediatour hath been described to be the very Sonne of God our Lord Jesus Christ as hath been lively expressed before in the Explication of the eighteenth Question of this Catechism the summe is that the Scripture ascribeth to one Christ and him only these three things 1. That he is God The Word was God All things were made by it God purchased the Church with his bloud Who was John 1.2 3. Acts 20.28 Rom. 1.4 10.11 1 John 5.7 declared mightily to be the Son of God touching the spirit of sanctification Whosoever beleeveth in him shall not be ashamed There are three which bear record in heaven the Father the Word and the holy Ghost and these three are one To these also are to be added those places in which is attributed to Christ divine worship invocation hearing of our prayers and works proper to God alone In like manner those which attribute unto Christ the name of Jehovah Likewise those in which those things which are spoken of Jehovah are applied to Christ 2. That he is true man Hitherto belong those places which call Christ man and the son of man the son of David Jerem. 23.6 Zech. 2.10 Malac. 3.1 Isa 9.6 John 12.40 1 Tim. 2.5 Mat. 9.6 16.13 Matth. 1.1 Luke
Law causeth wrath c. and The letter killeth By the letter is understood the outward preaching and bare knowledge of those things which we ought to do for it teacheth indeed our duty and that righteousnesse which God requireth at our hands but it doth not make us able to performe that righteousnesse neither doth it shew us any hope to attain thereunto by another but rather accuseth and condemneth our righteousnesse The Gospel is the ministery of life The Gospel is the ministery of life and of the Spirit that is it hath the forcible operation of the holy Ghost adjoyned and doth quicken because by it the holy Ghost as by an instrument worketh faith and life in the elect Rom. 1.15 The Gospel is the power of God unto salvation to every one that beleeveth The Gospel is the preaching of repentance It was said in the definition of the Gospel and in the third difference between the Law and the Gospel that the Gospel requireth both faith and repentance or new obedience and so is the preaching both of remission of sins and of repentance Against this Flaccius Sectaries keep a stir and reason after this sort Ob. There is no precept or commandement belonging to the Gospel but to the Law The preaching of repentance is a precept or commandement Therefore the preaching of repentance belongeth not to the Gospel but to the Law Ans We deny the Major if it be generally meant for this precept is proper unto the Gospel that it commandeth us to beleeve it to imbrace the benefit of Christ and now being justified to begin new obedience or that righteousnesse which the law requireth of us Repl. Yea but the law also willeth us to beleeve God Therefore it is not proper unto the Gospel to command us to beleeve Ans Both the Law and the Gospel require faith The Law exhorteth in generall unto faith and unto such and such works in speciall Both the Law and the Gospel commandeth faith and conversion to God but diversly The Law only in generall commandeth us to beleeve God or to give credit to all his promises commandements and threatnings and that with a denouncing of punishment except we do it the Law saith Beleeve every word of God it willeth therefore that we beleeve and obey this commandement also by which God in the Gospel commandeth us to return unto him and to beleeve in Christ The Gospel exhorteth in speciall unto faith and in generall unto works But the Gospel in speciall and expresly willeth us to imbrace by faith the promise of grace by Christ and to return unto God that is saith not in generall Beleeve all the promises and denouncings of God c. for that it leaveth unto the Law but it saith plainly and expresly Beleeve this promise to wit that thy sins are pardoned thee and that thou art received of God into favour by and for Christ and return unto God Further it exhorteth us both inwardly and outwardly by the holy Spirit and by the word That we walk worthy of the Gospel that is do such works as are pleasing to God but this it doth only in generall not prescribing in particular Thou shalt do this or that but leaveth this unto the Law as contrariwise it saith not in generall beleeve all Gods promises leaving this to the Law but in speciall saith Beleeve this promise Fly unto Christ and thy sins shall be forgiven thee 4. What are the proper effects of the Gospel THe proper effects of the Gospel are 1. Faith because Faith is by hearing Rom. 10.17 2 Cor. 3.8 Rom. 1.16 and hearing by the word of God The Gospel is the ministration of the Spirit the power of God unto salvation 2. Through faith our whole conversion unto God justification regeneration and salvation for by faith as by the instrument whole Christ together with all his benefits is received 5. Whence the truth and certainty of the Gospel may appear THe truth and certainty of the Gospel appeareth 1. By the testimony of the holy Ghost 2. By the prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of those prophesies which were accomplished in the new Testament 4. By the miracles whereby the doctrine of the Gospel was confirmed 5. By the end or property of the doctrine of the Gospel because that alone sheweth the way how to escape sin and death and ministreth sound comfort unto afflicted consciences ON THE 7. SABBATH Quest 20. Is then salvation restored by Christ to all men who perished in Adam Ans Not to all a Matt. 7.14 22.14 but to those only who by a true faith are engraffed into him and receive his benefits b Mark 16.16 Joh. 1.12 3.16 18 36. Isa 53.11 Psal 2.12 Rom. 3.22 11.20 Heb. 4.3 5.9 10.39 11.6 The Explication HAving declared the doctrine concerning the means of our delivery through Christ the question Who and By what means they are made partakers of this delivery whether all or only some orderly followeth This twentieth Question therefore is a preparation to the doctrine of faith without which neither the Mediatour nor the preaching of the Gospel profiteth any man Hereby also carnall security is prevented or met withall Gal. 2.17 and that opprobrious contumely that Christ is the minister of sin The answer to this question consisteth of two parts 1. Salvation is not restored by Christ to all that perished in Adam 2. But to those onely who by true faith are ingraffed into Christ and imbrace his benefits The former part is too too evident by daily experience John 3.36 John 3.5 Mat. 7.21 He which beleeveth not in the Son shall not see life but the wrath of God abideth on him Except a man be born from above he cannot enter into the kingdom of God Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven The cause why all are not saved by Christ Why all are not saved by Christ is not the insufficiency of the merit and grace of Christ for Christ is the full propitiatory sacrifice for the sinnes of the whole world as concerning the worth and sufficiency of the ransome and price which he paid but it is the infidelity of men whereby they refuse the benefits of Christ offered in the Gospel and therefore perish not through any defect of Christs merit but through their own fault The other part also is proved by Scripture As many as received him John 1.12 Isa 53.11 to them he gave power to be the sons of God By his knowledge my righteous servant shall justifie many Now the reason why beleevers only are saved is Why the faithfull only are saved by Christ because they only lay hold on and imbrace the benefits of Christ and because in them alone God obtaineth the end for which he delivered up his Son unto death for the faithfull only
but they were not of us 1 John 2.19 Esay 42.3 John 10.28 for if they had beene of us they would have continued with us A bruised reed shall he not break and the smoaking flaxe shall he not quench No man shall pluck my sheep out of my hand All the reprobate and hypocrites do at length finally depart from the Church and The reprobate at the length fall finally from it together with those gifts which they had they lose also those gifts which they seeme to have Object The godly also oftentimes fall away as David and Peter Answ They fall but neither wholly nor finally Which also befell unto Peter for he retained still in his mind the love of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Saint Angustine prettily saith Peters faith failed not in his heart when open confession with the mouth failed him David also did not wholly fall away but being rebuked of the Lord by the Prophet he truly repented and shewed that his faith was not quite dead but in a slumber rather for a season therefore he prayeth on this wise Psal 51.13 Take not thine holy Spirit from me Wherefore the saints and the elect of God never fall away but hypocrites and the reprobate doe at length wholly and finally revolt and fall away for they doe so at last fall away that they never return to repentance And because the true love of God was never in them and so neither themselves ever were of the number of Gods elect saints therefore no marvell though at length they wholly and altogether depart and fall away from the Church 9. What is the use of this doctrine THe use of this doctrine is 1. That the glory of our salvation be in whole ascribed and given to God 1 Cor. 4.7 What hast thou that thou hast not received 2. That we may have sure and certain comfort This we shall have when as wee shall not doubt of those things which are here taught and that especially if every of us be certainly perswaded that the decree of God of saving his elect is altogether unchangeable and further that himselfe also is of the number of the elect even a member of the invisible Church and therefore shall never depart from the Church and communion of saints The meaning of the Article I beleeve the holy catholick Church To beleeve therefore the holy Church is to beleeve that in this visible company and society are some true repentants and truly converted and my self to be a lively member of the invisible and visible Church Quest 55. What mean these words The communion of saints Answ First That all and every one who beleeveth are in common partakers of Christ and all his graces as being his members a 1 John 1.3 Rom. 8.32 1 Cor. 1.12 1 Cor. 6.17 And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of all b 1 Cor. 12.21 13.15 Phil. ◠4 5 6. The Explication What communion in generall is Three parts of all communion THe Articles following are concerning the benefits of Christ which either heretofore have been or hereafter shall be bestowed on the Church by the holy Ghost Communion is a respect or reference between two or moe parties which have the same thing in common The foundation and ground of this relation is the thing it selfe which is common The relative is that property of the thing to wit that it is common The terme which the community of this thing respecteth is the possessours themselves which have common fruition of one or many things What the communion of saints 〈◊〉 The communion therefore of saints is an equall participation of all the promises of the Gospel Or it is a common possession of Christ and all his benefits and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof Your parts therof 1 Union with Christ It signifieth therefore 1. A conjoyning of all the saints with Christ as members with the head wrought by the holy Ghost who dwelleth in the head and in the members conforming and making them like unto their head yet reserving still this proportion that in the head he worketh all graces and that most perfectly in the members he worketh those gifts which are convenient for every one and so much as is for every one requisite and necessary Or An union and coherence of the Church with Christ and of the members amongst themselves and that union with Christ is with the whole person of Christ to wit with both his divine and humane nature For the communion of the person is the foundation of the communion of the benefits according to these sayings John 13.4 5. I am the Vine yee are the branches Abide in me and I in you As the branch cannot beare fruit of it selfe except it abide in the vine no more can ye except yee abide in mee By one Spirit are wee all baptised into one body Hee which hath not the Spirit of Christ is none of his He that is joyned unto the Lord is one Spirit Hereby know we 1 Cor. 12.13 Rom. 8.9 1 Cor. 6.17 1 John 4.13 that we dwell in him and he in us because he hath given us of his Spirit Participation of Christs benefits The communion or participation of all Christs benefits For all the saints have the same reconciliation redemption justification sanctification life and salvation by and for Christ All the saints have the same benefits common which are necessary to salvation There is one body and one Spirit even as ye are called in hope of your vocation Ephes 4.4 one Lord one faith one baptisme c. Distribution of speciall gifts The distribution of speciall gifts These particular gifts also are common to the whole Church which are bestowed on some members of the Church for the salvation of the whole body Ephes 4.12 even for the gathering together of the saints for the work of the ministery and for the edification of the whole body of Christ But they are so distributed unto every member as that some excell and goe before othersome in gifts and graces in the Church for the gifts of the holy Ghost are diverse and To every one of us is given grace Ephes 4.7 according to the measure of the gift of Christ. Use of these gifts to Christs glory and the good of the Church An errour concerning this communion refuted An obliging or binding of all the members to imploy or referre all their gifts to the glory of Christ their head and to the salvation of the whole body and of every member mutually Hence it is cleer how absurd their fancy is who contend that the communion is a subsistence or personall being of Christs body among our
Rom. 7.23 yet notwithstanding if I imbrace these benefits of Christ with a true confidence and perswasion of mind e Rom. 3.22 John 3.18 the full and perfect satisfaction f 1 John 2.2 righteousnesse and holinesse of Christ g 1 John 2.1 without any merit of mine h Tit. 3.5 Deut. 9.10 Ezek. 36.22 of the meere mercy of God i Rom. 3.24 Ephes 2.8 is imputed and given unto me k Rom. 44. 2 Cor. 5.19 and that so as if I neither had committed any sinne neither any corruption did stick unto me yea as if I my selfe had perfectly accomplished that obedience which Christ accomplisht for me l 2 Cor. 5.21 The Explication THis Doctrine of Justification is one of the chiefe points of our faith not onely because it treateth of the chiefe and principall matters but also because this Doctrine is most of others called by Hereticks into controversie For there are two principall controversies betweene the Church and Hereticks The first Of the Doctrine concerning God the other of this Doctrine of Justification before God and either of these Doctrines being overthrown the other points of our faith easily go to wrack Wherefore we ought chiefly to fence and strengthen our selves against heresies in Doctrine concerning God and his Justification The speciall Questions 1. What justice or righteousnesse is in generall 2. How manifold it is 3. In what justice differeth from justification 4. What is our justice or righteousnesse before God 5. How it is made ours whereas it is without us 6. Why it is made ours 1. What justice or righteousnesse in generall is RIghteousnesse is derived from Right which is the law it selfe and conformity with the law is righteousnesse it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of the contrary unrighteousnesse or sin is a transgressing of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In generall it may be thus defined Justice is a conformity with God or with the law of God although indeed a definition so generall of justice can searce be given as may agree both to God and Creatures even such as may agree to the farthest and highest kinds of justice or righteousnesse which are Uncreate and Created righteousnesse except we will make a definition full of ambiguity Uncreate justice is God himselfe Our created justice is our conformity with Gods lawes appertaining unto us Rom. 3.31 For uncreated justice or righteousnesse is God himselfe who is the very squire and rule all of justice Created justice is an effect of uncreate or divine justice in reasonable creatures Justice therefore or righteousnesse in generall as it agreeth to creatures is a fulfilling of those lawes which belong to reasonable creatures or is the conformity or correspondence of reasonable creatures with the lawes appertaining and belonging unto them Finally Justice is the fulfilling of the law and conformity with the law is justice or righteousnesse it selfe This we must know because we must be justified by the fulfilling of the law and we must understand that the law is not abolished but established by the Gospel For the righteousnesse and justice of the Gospel is the fulfilling of the law but doth not at all disagree from the law 2. How manifold justice is JUstice in generall is either uncreated Justice as God himselfe or created as all Justice in reasonable creatures Legall justice Created justice is legall and evangelicall Legall justice is the fulfilling of the law performed by him who is thereby said to be just or it is such a fulfilling of the law which one performeth by his owne obedience or it is a conformity with the law which is in him who is called just This legall justice was in us men before the fall and now is in Angels and in Christ as he is man as an accident inherent in his subject Evangelicall justice or the justice of the Gospel Evangelicall justice is also a fulfilling of the law but is not in him who is called thereby just or righteous but in another and is only imputed to him who is thereof called just This is Christs justice or righteousnesse performed for us or that ransome of the Sonne of God imputed unto us by faith It may be also defined briefly thus Evangelicall justice is a conformity with the law performed by Christ and imputed of God to us by faith The legall justice is performed either by the obedience of the law or by punishment For the law necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular Generall or Universall justice The generall is an observing of all lawes which belong unto us or it is an obedience according to all the lawes unto us appertaining For it is no right or justice but curiosity to pry into lawes or matters concerning rather other men then our selves 1 Thes 4.11 and hereof it is said Study to be quiet and to meddle with your owne businesse This generall justice is of two sorts perfect and unperfect The perfect is an externall and internall obedience to all the lawes belonging unto us Perfect justice Or it is a perfect both inward and outward conformity with the law of God Cursed be he that confirmeth not all the words of this law to doe them Deut. 27.26 The imperfect or begun justice is a conformity begun onely and imperfect Imperfect justice even such a justice as doth not doe all things or not after that manner which the law requireth This imperfect justice is also of two sorts Philosophicall justice Philosophicall and Christian The Philosophicall is a knowledge in the mind of Gods law and vertues imperfect obscure and weake and whatsoever manner of purpose in the will and heart to doe those things which are right and honest according to that imperfect knowledge Christian justice and a directing and governing of their behaviour and manners according to the law The Christian is regeneration or a knowledge of God and his law imperfect indeed yet more notable and perfect then the Philosophicall and to be perfected after this life rising from faith and the love of God kindled in the hearts only of the regenerate by the vertue and operation of the holy Ghost through the Gospel and joyned with an earnest serious inclination of the will and heart to obey God according to all his commandements This justice is proper to the elect and regenerate in this life and floweth from a justifying faith The particular justice is that vertue Particular justice which giveth to every one his own and is of two sorts Commutative or exchanging Commutative justice Distributive justice and distributive The commutative observeth equality of things and prices in exchanges and contracts or bargaines The distributive observeth a proportion in distributing offices goods rewards punishments giving rewards and punishments agreeable and proportionable unto the persons Let the Country-man till the ground let the States-man
not to the Latine Church but by the Greeke Church and those words are found in the Greeke Testament when first it was written in Greeke And therefore wee have no Hebrew words derived unto our Church which the Greeke Church had not before us If also wee seek the Greeke Fathers the word Missa will never be found to have been used by them Therefore I think not that the word Missa was taken from the Hebrewes but Missa which doubtlesse is a Latine word by originall seemeth to have taken from the Fathers who used Remissa for Remissio as Tertullian Tertul. lib. 4. cont Marc. Cypr. debono patient Epist 4. lib. 3. Wee have spoken saith hee of a De remissa peccatorum remissio of sinnes And Cyprian Hee that was to give b Daturus remissam peccatorum remission of sins did not disdaine to be baptised And again he useth the same word Hee that blasphemeth against the holy Ghost hath not c Remissam peccatorum non habet remission of sins Wherefore as they say Remissa for Remissio so they seem also to have said Missa for Missio But herein againe they much vary For some will have the word Missa to be used as it were Missio from an ancient custome of Ecclesiasticall rites and actions which came from the Greeke Churches to the Latine because Sermons and Lectures being ended before the Communion a Deacon did send forth that is did command the Catechumenes the possested with spirits and the excommunicated persons to depart crying with a loud voice If any Catechumene be yet abiding within the Church let him depart and so the word Missa seemeth to be used as it were a Mission or sending away because it was the last part of divine Service Others will have it to be so called from a Dimission or from the manner of dimissing the congregation because Service being ended a Deacon dimissed them with these words Ite missa est that is Goe you may depart Or as others interprete it Go now is the collection of almes which they will have to be called Missa of the sending it in as we may so speake or throwing or casting it in for the poore Lombard hath a new conceit hereof Lib. 4. dist 15. It is called the Masse saith hee because an heavenly Messenger cometh to consecrate Christs quickning body according to that prayer of the Priest Almighty God command that this be carried by the hands of thine Angell into thine high Altar c. Therefore unlesse an Angell come it cannot rightly be called a Masse Loe the folly of the man Againe The Masse is so called either because the host is sent whereof mention is made in that Service whence it is said Ite missa est that is Follow the host Lib. 4. dist 24. which is sent up to heaven trace yee after it Or because an Angel cometh from heaven to consecrate the Lords body by whom the host is carried and conveyed to the heavenly Altar Whence it is also said Ite missa est Goe it is sent Wee reject both the name and the thing For this word the Masse doth not agree to the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was used of the ancient Writers Moreover we have no need of this name for wee have other words for this purpose extant in Scripture where it is called The Lords Supper The Lords Table Breaking of bread c. Now let us see the differences of the Supper and the Masse and those most contrary one to another and such as in respect whereof the Masse ought to be abolished They are especially three and are desciphered in the Catechisme 1. The Lords Supper testifieth unto us That wee have full remission of sinnes and justification freely by faith for Christs one and onely sacrifice finished on the Crosse according to these sayings of Scripture The bread is the body of Christ given for us Heb. 7.27 Heb. 9.12 26. The cup is the bloud of Christ shed for us for remission of sinnes Doe this in remembrance of mee Shew forth the Lords death till hee come That did hee once when hee offered up himselfe By his owne bloud entred hee in once into the holy place and obtained eternall redemption for us For then must hee have often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.10 12 14. By the which will wee are sanctified even by the offering of the body of Jesus Christ once made This man after hee had offered one sacrifice for sinnes sitteth for ever at the right hand of God With one offering hath hee consecrated for ever them that are sanctified Contrariwise the Masse denieth that both quicke and dead have remission of sins by and for Christs oblation except also he be daily offered by the Massing-Priests to God his Father For thus hath that their Canon which they call the lesse Holy Father Almighty and Eternall God receive this immaculate host or sacrifice which I thy unworthy servant offer to thee my living and true God for my innumerable sinnes offences and negligences and for all that stand about me here present yea and for all faithfull Christians quick and dead that it may be profitable to me and them to everlasting salvation And their greater Canon hath Remember Lord thy servants and handmaids N. and all here present whose faith and devotion is well knowne unto thee for whom we offer or who offer unto thee this sacrifice of praise for themselves and all that are theirs for the redemption of their soules for the hope of their safety and salvation What need was there that Christ should offer himselfe at all if the oblation of a petty Masse-Priest may serve for the redemption of soules 2. The Lords Supper witnesseth unto us That Christ according to the Articles of faith as concerning his humanity is in heaven at the right hand of his Father and is not shrouded under the bare accidents of the elements or signes in the Supper and that he exhibiteth unto us in the Supper his body and bloud to be eaten and drunken by faith and that he ingraffeth us into himselfe by his holy Spirit that we may abide in him and have him abiding in us as it is said He that is joyned unto the Lord 2 Cor. 6.17 10.16 Heb. 1.3 8.1 4. is one spirit The bread which we breake is it not the communion of the body of Christ We have such an high-Priest that sitteth at the right hand of the Throne of the Majesty in the heavens For he were not a Priest if he were on earth Contrariwise the Masse teacheth us That bread and wine by force of consecration is changed into Christs body and blood and that this his body and bloud in the act of consecration
the fall Repl. An affection or appetite even in nature now corrupted to desire good things and eschew hurtfull things is not sin because it is a thing made of God and a motion good in selfe But such is Concupiscence Therefore it is no sin Answ to the Major The appetites and motions of nature are good in themselves as they are meerly motions not as they are inordinate motions and are carried unto such objects as God hath forbidden as all motions and appetites of corrupt nature are because either they affect not such objects as they ought or affect them not in such sort and to that end which they ought and therefore are all vicious and very sins An evill tree cannot bring forth good fruit Mat. 7.18 To desire the fruit of a tree was naturall but To desire it contrary to Gods expresse Commandement as it was desired of Eve was a motion in its owne kind and nature corrupt and very sin Object 2. That which is not in our power to cause either to be in us or not to be in us is no sin Concupiscence is so in us that it is not in our power to shake and put it off Therefore it is no sin Answ The Major is false For sin is not to be esteemed by the liberty or necessity and bondage of our nature but by the will and law of God Whatsoever disagreeth herewith is sin whether men have power to avoid it or no and God requiring of us impossible things doth not injure us because he commanded them when they were possible Though we have now lost our ability of performing yet God hath not lost his right of requiring that of us which he left with us Object 3. Sin maketh men obnoxious to the wrath of God But Concupiscence doth not make the regenerate obnoxious to Gods wrath For there is no condemnation to them which are in Christ Jesus Therefore Concupiscence at least in the regenerate is no sin Rom. 8.1 Answ There is a fallacy of accident in the Minor For it is but by accident that concupiscence doth not make the regenerate obnoxious to the wrath of God that is by reason of the grace of God not imputing it to the faithfull But this cometh not thereof as if concupiscence were not sin for neither doe other sins condemne the regenerate not because they are no sins but because they are remitted by Christ Object In Baptisme Originall sin is taken away Therefore Concupiscence is not sin in those that are baptised Answ to the Antecedent Originall sin is taken away in Baptisme not simply but as touching the guilt of it but corruption and an inclination to sin remaineth in them that are baptised And this is it that the Schoolemen say The Formall of sin is taken away and the Materiall remaineth Repl. Where the Formall is taken away there also the thing it selfe is taken away because the forme of every thing is the cause of the being of it But in Baptisme the Formall of Originall sin is atken away Therefore Originall sin in it selfe is taken away in Baptisme Answ Here is a fallacy taking that to be generally meant of the whole which is spoken but in part The Formall of sin is taken away not simply but as touching the guilt of it For there is a double Formall of sin 1. A repugnancy with the law A double formality of sin and an inclination to sin 2. The guilt which is the ordaining of it to punishment The guilt is taken away but the inclination abideth I see another law in my members Rom. 7.23 rebelling against the law of my mind and leading me captive unto the law of sin which is in my members Quest 114. But can they who are converted unto God perfectly observe and keep these Commandements Answ No but even the holiest men as long as they live have only small beginnings of this obedience a 1 John 1.8 Rom. 7.14 15. Eccles 7.22 1 Cor. 13 9. yet so that they begin with an earnest and unfeigned desire and endeavour to live not according to some only but according to all the commandements of God b Rom. 7.22 Psal 1.2 The Explication THe Question here is How the law is possible and Whether regenerate men may perfectly keep it which was the seventh question proposed to be considered of concerning the Law That this Question may be the better understood we are to distinguish the nature of man 1. As it was first entire and uncorrupt and 2. Afterwards fallen and 3. Againe restored The law was possible to be fulfilâ—ed by man his nature being uncorrupt Vnto nature entire and uncorrupt the whole law as touching all parts and degrees thereof is possible as unto Angels for man was created unto the image of God in perfect holinesse and righteousnesse It is impossible to corrupt nature Gen. 6.5 8.21 Jerem. 13.23 Mat. 7.18 Rom. 14.23 Ephes 2.1 3. 2 Cor. 3.5 Vnto nature corrupted after the fall the fulfilling of the law is so impossible that it cannot so much as begin obedience acceptable to God according to these Scriptures All the thoughts of man are only evill continually even from his youth Can the Black moore change his skin or the Leopard his spots then may ye also be good that are accustomed to doe evill A corrupt tree cannot bring forth good fruit Whatsoever is not of faith is sin Wee are dead in our sins by nature the sons of wrath Wee are not able of our selves to thinke anything as of our selves How far forâ—h it is possibâ—e to restored nature Vnto the regenerate who have nature restored againe the law is possible 1. As concerning outward order and discipline 2. As concerning the imputation of Christs righteousnesse that is by the benefit of justification and regeneration both which benefits we obtaine by faith 3. As touching the beginning of inward and outward obedience in this life 1 John 5.3 This is the love of God that wee keep his Commandements c. Hee that without the beginning of obedience that is without regeneration glorieth that he knoweth and worshippeth God is a lyar But the law is impossible to the regenerate How it is impossible to restored nature Psal 143.2 in respect of God that is as touching the perfect inward and outward obedience of the law Enter not into judgement with thy servant O Lord for in thy sight shall no man living be justified For 1. They fulfill not the Law perfectly because they doe many things contrary to the law 2. And those things also which they doe according to the law are imperfect For in the regenerate are many sins yet remaining as originall sin many actuall sins ignorances infirmities which their sins notwithstanding themselves acknowledge and bewail Wee have all been as an uncleane thing Isa 64.6 A three fold difference between the regenerate and unregenerate sinning and all our righteousnesse is as filthy clouts Therefore regenerate sinners
de veritate mat Art 26. q. 7. An. Christi 1270. The sufficiency of Christs merit is equally extended to all but not the efficacy thereof which comes to passe partly by free-will partly by Divine election by which the effect of Christs merits is conferred in mercy on some and in Gods just judgement it is with-drawn from some Idem in cap. 5. Apocal. We may speake two wayes of that Redemption which was performed by the suffering of God Either according to sufficiency and so his suffering redeemed all because he delivered all so far as concerned him for he is sufficient to save and redeeme all although there were infinite worlds as Anselme saith lib. 2. Cur Deus homo c. c. 14. or according to efficacy and so he redeemed not all by his suffering because all do not adhere to the Redeemer and therefore all have not the efficacy of redemption Peter Lombard l. 3. dist 22. Christ offered himselfe for all to God the Trinity in respect of the sufficency of the price but only for the Elect in respect of efficacy because he effected salvation only for the predestinated Peter Galatinus de arcanis Cathol veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justifie many Though the suffering of Christ is sufficient to blot away the sins of all men yet it was not to blot them all away but of those only who were to beleeve in him and were to repent for that cause he saith And he tooke away or â—are the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de â—ffiâ— pag. 7. Idem lâ—b MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
the effect of Predestination in which God hath preferred a us to others although we neither were better nor were to be better then others But if faith either in part or in whole should proceed from us presently justification by faith without workes should brag against b God Then secondly that we may be assured that as faith and salvation are not from our selves so they are not in our power but are founded upon Gods immutable and eternall predestination and consequently that these are not uncertaine but sure and immutable howsoever the Divell on the contrary may tempt us And so Luther writes And truly saith he this stable doctrine and immoveable necessitie of predestination is very needfull for wee are so feeble of our selves In praef epist ad Rom. that if wee were in our owne power few or none of us should be saved for Satan would be too hard for us all Now seeing this stable and most certaine determination of God cannot be changed or shaken by any creature surely some hope we have that at last we shall master sin although yet it rageth in our flesh Testimonies of Scripture a Ephes 2.3 5. We were by nature the sons of wrath and dead in our sins 1 Cor. 4.7 What hast thou that thou hast not received But if thou hast received why boastest thou as if thou hadst not received b 1 Cor. 1. 29. Lest any flesh should glory before him Rom. 3.19 For we know that whatsoever the Law saith it saith to them who are under the Law that every mans mouth may be stopped and that the whole world may be under condemmation c John 10.28 I give unto my sheep life eternall and no man shall take them out of mine hand Matth. 24.24 If it were possible the elect should be seduced Luke 22.32 I have prayed for thee that thy faith may not faile 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his 1 Pet. 1.5 Who are preserved by the help of Gods power through faith unto salvation which is prepared to be revealed in the latter time XIX Wee reject then the Pelagian inconsistent and selfe-destroying opinions of Puccius Huberus and such like as strangers from faith and Christian consolation 1. That in God there is no purpose of election and reprobation 2. That there is a generall election of all 3. That Paul Ephes 1.4 generally teacheth all men to be elected in Christ before the foundation of the world Hub. thes 741. 4. That all men were elected in Christ since the fall of Adam Hub. thes 1001. 5. That some are named elect from the event because they are better then others as pure gold is called elect or choice gold and the aire from its serenity and cleernesse is called pure 6. That there is in respect of God no particular election but in respect of men who apply universall grace to themselves thes 735. which is as much as if you would say Not God but we men have chosen our selves 7. That many elect perish 8. That there is not with God any certaine number of the elect 9. That the doctrine of Predestination is not to be taught because it breeds profanenesse and desperation 10. That if God hath chosen some and not others by this means he will be accounted unjust cruell a tyrant a rejoycer at others evill envious the author of sin and corruption in man 11. That faith is the cause not the effect of election that is that God hath chosen us for our faith ARTICLE VI. Of Faith and Perseverance 1. WE beleeve that faith in Christ is the gift of a God not a generall gift and common to b all but a particular effect of Gods c predestination which is given to all and solely to the d elect not only in respect of its increase but also in respect of its first e beginning De vocat gentium l. 1. c. 1. as 't is truly said by Ambrose God is the doner both of the beginning and of the increment of faith And Luther in his Preface on the Epistle to the Romanes saith that properly it ariseth from Gods eternall predestination who ought to beleeve or not to beleeve that by these meanes our holinesse may not be in our owne hands but in the power of God alone Testimonies of Scripture a John 6.29 This is the work of God that you beleeve on him whom he hath sent Galat. 5.22 The fruit of the spirit is faith Ephes 2.8 By grace you are saved through faith Phil. 1.29 Because it is freely given to you in the behalfe of Christ not onely to beleeve in him but also to suffer for him b 2 Thes 3.2 Every one hath not faith c Acts 13.48 So many as were ordained to life eternall beleeved d Tit. 1.1 According to the faith of Gods chosen Phil. 2.13 It is God that worketh in you both to will and to doe according to his free pleasure Phil. 1.6 Who hath begun in you a good worke will perfect it till the day of Jesus Christ II. Perseverance by which men continue in faith to the end and without which no man shall be saved is such a gift of God as is assuredly given to all the elect Matth. 24.14 III. For this God hath a promised I will put my feare in their hearts Jerem. 32.40 De bone persev cap. 2. that they shall not depart from mee c. which what else is it saith b Austine but such and so great a feare which I will put in their heart that they shall with perseverance adhere to mee IV. And the Saints doe daily begge of God perseverance in a faith Lead us not into temptation undoubtedly then they obtaine it of God according to Christs promise John 16.23 Verily verily I say unto you whatsoever you aske of the Father in my name he shall give it to you So Austine in the same place Why is perseverance begged of God if it be not given by God V. They aske then and they receive of God not onely that grace that in the end of their life they may have faith but also that they may perpetually retaine the same which in the Schooles is called a finall and totall perseverance VI. For although many times they offend God by grievous falls and grieve the holy Spirit they cast away and lose many of his gifts they defile their conscience they weaken their faith and as much as in them is break it off as the examples of David and Peter shew yet they doe not so oppose God with all their hearts as to become his enemies and to lose his favour for ever and totally to shake off the holy Ghost and utterly to lose faith because the seed of God a remaineth in them although that powerfull force and sense of Gods gifts doth not at all times shew it selfe but doth under the infirmity of the flesh as the Sun under a cloud or fire under ashes for awhile lurk untill God
with his hands he puts in practise the work which he decreed So one Son being of two natures according to the one he workes miracles according to the other he takes upon him all sort of humility For as he is of the Father and God he works miracles as he is of the Virgin and man of his owne accord he did naturally undergoe the crosse and passion and such like Hitherto if one compare the similitude doth well agree on the other side if he compare the whole with the whole he takes away the difference For though man consist of body and soule yet he is not the same with these but some other thing as he is man he consisteth in the union of body and soule and so existeth some other third thing But Christ is not made of the Deity and humanity when he is not different from these two but both God and man Againe the soule is alwaies affected with the body which no Orthodox man that is well in his wits dare say or think of Christs divinity therefore this example of man is partly to be received partly to be avoided By which words we understand that the similitude consists in two things and in so many is discrepant It agrees first that as the reasonable soule is coupled with mans body into one person of man so God the Word with the nature of man is coupled in the one person of God and man and that by an unspeakable way Again as the union of the soule with the body is made the essentiall properties of both natures remaining entire for the soule remaines in the union invisible spirituall immortall rationall impartible but the body is visible tangible mortall void of reason and partable The union also is made without transfusion of the essentiall properties of the one nature into the other The soule is not made visible corporeall mortall irrationall partible for being united to the body The body is not made invisible spirituall immortall rationall impartible because united to the soule The union notwithstanding is made with the communion of the essentiall properties of body and soule really transient into the person of man in respect of each nature As man really becomes immortall rationall according to his soule so he becomes mortall and void of reason according to his body So the union of God the Word was made the properties of both natures remaining entire God the Word remained in this union eternall uncreated most simple infinite omnipresent omnipotent omniscient impassible immortall c. The flesh in time was created compounded finite in respect of place power knowledge passible mortall c. The union also was made without transfusion of the essentiall properties of God the Word into the flesh or of the flesh into God the Word The Word was not made temporary was not created nor compounded nor finite in place power and knowledge nor passible or mortall by the union with the flesh So the flesh was not made eternall uncreated uncompounded infinite omnipotent omnipresent omniscient impassible immortall by the union with the Word yet the union was made with the communion of the essentiall properties of the Word and flesh really transient into the person of Christ God and man or the Word incarnate in respect of each nature which Damascen calls the manner of alternation lib. 3. orthod fid cap. 4. As Christ-God becomes man really in time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created and borne compounded finite in place power and knowledge and was passible mortall suffered died according to the nature assumed so Christ-man is really God eternall uncreated most simple finite omnipotent omnipresent omniscient according to the divinity assuming But the similitude agrees not in this First that in man by reason of the union of the reasonable soule and body some third thing specifically different is made up to wit man as of matter and forme neither of which is man 'T is not so in Christ because the Word assuming the flesh both before and after the incarnation was God and the same person heretofore without flesh afterward clothed with it Secondly the soule of man receives into it the passions of the body with which it grieveth and rejoyceth but God the Word is void of all affection and passion ARTICLE V. Of the Creed the XIII 24. Who suffered for our salvation 25. Went downe to Hell 26. The third day rose againe from the dead 27. Ascended into Heaven 28. He sitteth at the right hand of God the Father Almighty 29. From thence he shall come to judge the quick and dead The Declaration 24. WHo suffered Hitherto of the mysterie of the Incarnation followes the office of the Son of God incarnate the words are almost a succinct repetition of the Apostles Creed Now these are the things for which we beleeve the Son of God to be incarnate and without the assurance of which in vaine wee should beleeve the incarnation of the Son of God For because the Son of God became our surety in the judgement of God he ought in our flesh to have suffered for us an accursed death that he might satisfie for us the curse of the Law and restore to us by his death life and righteousness which were lost he suffered therefore the death of the Crosse to recover our salvation Rom. 4.25 Phil. 2.8 Heb. 2.14 c. 25. He descended into Hell That he might free us from the terrours of Hell but not by a corporeall descending or in his soule after death into the place of Hell For the Scripture is cleerly against such a descending Luke 23.43 53. but in a spirituall wrestlings with the sorrows of Hell which the Scripture usually calls a descending into Hell 1 Sam. 2.6 Psal 16.18 and 116.3 before his death in the garden and on the Crosse Mat. 26.38 Luke 22.44 Mat. 23.46 26. The third day he rose againe For our justification Rom. 4.25 This Article is the ground of Christian hope and comfort For if Christ be not raised from the dead our preaching is in vaine our faith is in vaine and we are yet in our sins 1 Cor. 15.17 27. He ascended into Heaven He is alwaies with us by his divinity but if he had not corporally departed from us we had still seen his body carnally and should never beleeve spiritually by which faith we are justified August serm 60. de verbo Domini 28. He sits at the right hand c. According to the promise Psal 110.1 Sit at my right hand untill I make thine enemies thy footstoole which the Apostle interprets 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet And Ephes 1.2 He hath placed him above all dominion and power c. and hath put all things under his feet and hath made him head over all to his Church Therefore the gâ—ory of Christs sitting at his Fathers right hand is the Kingdome of the Mediatour exalted in his own flesh and not the diffusion of the flesh
antiquitie will overthrow what he binds In the meane while he is warned if he cherisheth no monster that he speak with an upright mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without prodigious phrases For a wise mans words are upright The Epistle of D. David Parie to the illustrious and noble Count Lord Ludovick Witgenstenius c. CONCERNING Christs active and passive justice Illustrious and noble Count IN that I answer your demand later then is fitting I humbly intreat that you will not impute this to any fault or neglect in mee For I acknowledge that you have deserved so well of the Church in generall as of my selfe in particular that your beck shall command both willing and deserved service from mee A concatenation of businesse hath hitherto withheld and pulled mee back now and then from that which I had heretofore begun to write but that I may speak plainly and ingenuously I desire not to interpose my judgement in matters of controversie because I am conscious of mine owne weaknesse that way as likewise in regard of that affection I have to peace which I have alwaies loved I am averse from medling with strange controversies and especially with this of Justice which makes me feare I know not how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it will prove both beneficiall and hurt full to our Churches We know that the reformation of doctrine in our times began from this head I wish it may not end in this The Scripture phrase is plain and simple That we are justified by the bloud and death of Christ and that our justification consisteth in remission of sins Now the dispute is Whether we are justified by the death of Christ whether by it alone whether it be temporarie whether the matter by imputation of which we are justified be one or multiplied simple or made up of parts two or three Whether the imputation be one or double or triple Whether remission of sins be whole or halfe of our justification and I know not what else In which my judgement is that there is more dangerous subtletie then solid veritie and that many worke more with their wit then with their faith And these digladiations are not onely in our neighbour countries exercised but are also every-where spread abroad and diversly agitated according to the acutenesse of mens wits In another corner not far from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is risen another strife more dangerous concerning Gods vindicative justice whether it is naturally or voluntarily in God That as God will raine or not raine to morrow his nature requiting none of these so whether he will punish or not punish the sins of Divels and wicked men his nature requiring neither of these which some seasoned with Socinian subtleties have begun lately to move By which craft Satan doubtlesse goeth about to undermine the necessitie of satisfaction and withall Christs satisfaction for us and consequently our whole faith and utterly to destroy these For it is not unknowne that Socinian nicities aime at this Good God! what meanes this itching humour of arguing and this lust of innovating and pulling up of every thing Whatsoever yesternight they dreamed of to day they utter it in their Pulpits as if they were Oracles and with great eagernesse defend to morrow they are of another opinion and they change their opinions as often as they doe their clothes as though there were not already too many strifes and monstrous opinions in the Church I feare lest these sparkes shortly burst out into a flame which will by degrees set our Churches in a combustion if we be not the more watchfull Therefore Noble Count your singular care and studie deserve high commendation in that out of your grave wisdome and excellent pietie you doe not slightly passe over these increasing evils but you perceive that you are concerned when your neighbours house is on fire and therefore you endeavour to find out fit remedies for these fresh wounds As for my selfe although I confesse that I am not willing to meddle with this controversie but by all meanes desire it may be buried both because I judge it unworthy of our Churches and Evangelicall Schooles especially in this cleere light of Scripture and Reformation as also because I perceive our Adversaries take occasion to oppresse the truth by our wranglings then lastly because whatsoever I say will presently be thought a casting of oile into the fire as the Proverb is by reason of the heat of some who are so violent in maintaining this cause that they can scarce abide their brethren if they be of another opinion Notwithstanding seeing what in this case is demanded from mee is not dissonant to mine office and profession I shall think it no burthen freely to deliver mine opinion of this question and that I may answer in order to all your Lordships interrogatories I will first of all briefly touch the chiefe opinions and reasons of moment in this controversie to wit 1. Whether Christs passive justice alone or his active also be imputed to us for righteousnesse 2. I will in few words unfold what I think of other mens opinions and of the best way to procure concord in this case 3. Whether it be fit to handle this Argument positively and refutatively in popular Sermons 4. I will briefly give mine opinion if it be needfull to leave out or to put out any passages in the Palatinate Catechisme and Directorie As for the first head That the state of the controversie may be better understood we must know in what these Disputers agree or disagree They all agree 1. That to justifie in that sense it is used in the Courts of Justice signifieth to absolve from guilt and to repute one just 2. That wee sinners are justified before God not legally but evangelically that is not by workes but by faith not by our owne but by anothers justice 3. That this justice of another is not infused but imputed by God to the faithfull and that freely 4. That the application of imputed justice is done by faith onely and that to be justified by faith is the same that is to be justified by the justice of another imputed and by faith applied 5. That this externall justice is the merit of Christ alone and his satisfaction for us or Christs righteousnesse imputed to us But they disagree in the explication of this merit or of Christs justice First as the justice of God in Scripture equivocally signifieth sometimes that by which God himselfe is just sometimes that by which he justifieth us So the justice of Christ equivocally is called that by which Christ God and man is just as also that which hee hath merited for us and which by faith hee bestoweth on us the neglect of this equivocation is the cause of all the controversie Againe when in Christ as God and man there is a foure-fold justice affirmed by some 1. His divine or essentiall 2. His humane or formall or originall 3.
with exciting grace I had a will to co-operate I received it not By which blasphemous lye shall not man cast himselfe headlong with Satan into hell But if faith and perseverance and our salvation shall be built upon our will how can free justification stand And whereas nothing is more mutable then mans will shall not our whole salvation stand upon the sand and all the assurance and comfort of a Christian be reduced to nothing And so much of this other high phrase 3. There is also an equivocation in the words Out of the lapsed and sinfull race of mankinde By the lapsed race of mankinde the Scripture and Catechise do understand man as he is lost in originall sin by Adams fall that is not onely dead in sin but also so viciated and corrupted that he is altogether unfit to do any good thing and bâ—nt to all evill till he be regenerated by the holy Ghost as God decreed to propagate and as in time he gathered for himself so from eternity he appointed to gather for himselfe that is he hath elected an eternall Church in Christ They understand indeed that man is fallen and subject to originall sin of which they have not yet declared themselves as likewise to actuall transgressions yet that he is not so depraved but that hee can freely both will and choose good and evill heare God calling on him open to him knocking either resist or assent or co-operate with exciting grace which interpretation is repugnant to Scripture and truth Who hath separated thee We are not fit of our selves 1 Cor. 4.7 2 Cor. 3.5 Rom. 8.7 c. The wisdome of the flesh is enmity against God 4. There is also a notable Cothurne in the relative them which we with the Apostle Rom. 8.30 understand of certaine individuall men as of Peter of Paul c. predestinated by God not onely to salvation and glory but also to the antecedent meanes of salvation and to the qualities required in those that shall be saved to outward and inward calling to faith and justification to conversion and perseverance to the end according to the Apostles saying Whom he predestinated them he called whom he called them he justified whom he justified them he hath also glorified Whose number saith Austin is so certaine there can be none added to it De correp grat c. 13. Act. 13.48 Hom. 30. Phil. 1.6 Mat. 24.24 nor diminished from it To whom alone it is given infallibly that they beleeve and persevere and that they cannot perish as it is said They beleeved so many as were ordained to life eternall that is as Chrysostome expounds it They that were predestinated by God And Who hath begun a good work in you will perfect it against the day of Jesus Christ It is impossible that the elect shall be seduced Now they understand not certaine men but whosoever casually will beleeve or certaine men but in the species onely not in the individuall beleevers before their election predestinate not to faith and perseverance but after faith to salvation casually if they persevere More briefly we understand them whom election and predestination makes beleevers and perseverers but they meane those whom election finds beleeving and persevering Rom. 11.7 Most briefly thus We understand those that were to beleeve or beleevers consequently or after election they such as were to beleeve or beleevers antecedently or in order before election to wit after the same manner that the chariot drawes the horse for if faith cannot be before vocation which is after election and predestination how can it be before election But the Apostle on the contrarie He hath chosen us that we might be holy not when we were holy Ephes 1.3 But faith is the beginning of our sanctification Act. 15.9 5. Much like is that Cothurne in the words In Christ We understand with the Apostle that God before the foundation of the world elected us in Christ consequently that is that by Faith and the Spirit we might be engraffed in Christ as members in the head and that we might be in Christ after election for the Apostle declares shortly after ver 4. Hee hath predestinated us into adoption by Jesus Christ But adoption is by faith John 1.12 But they understand that God elected us in Christ antecedently that is existing in Christ before election by fore-seen faith but how could the elect have faith in order before the election Had they it by Gods grace No surely for the Apostle makes grace posteriour to election and predestination saying He elected and predestinated us to the praise of the glory of his grace Is it not then of free will This of necessitie they must hold with Pelagius See August de praedest Sanct. c. 19. 6. In the words By Christ and for Christ it may be doubted whether a cothurnall phrase lyeth not hid We simply in and for Christs satisfactorie ransome but they think and speak otherwise of Christs satisfaction For 't is knowne that Vorstius with whom they draw the same cord disputed long since scandalously many things out of Socinus the Samosatenian of Christs satisfaction as if it had been either none or halfe full or not necessarie 7. A notable high straine is couched up in the word Grace which though elsewhere it hath divers significations yet in the question concerning the cause of faith of conversion perseverance and of our salvation grace properly is an effectuall motion and drawing of Gods mercie in the minds and hearts of the elect working by an unspeakable way faith perseverance and conversion Of which Christ saith John 6.44 De gratia Christi cap. 24. No man can come to mee except the Father who sent mee draw him And Austin Let the Pelagians reade and understand behold and confesse that not by the law and doctrine sounding from without but by an internall and occult a marvellous and ineffable power God worketh in the hearts of men not onely new revelations but good wills also But they understand the grace of outward calling by the Word and of inward morall perswasion by the Spirit but indifferent which is in the power of mans free-will to determine well or ill to receive or refuse therefore they call it Resistible as shall appeare Artic. 5. which opinion derogates from Gods glory and makes man proudly sacrifice to his owne net that is grow proud against God and shakes the certaintie of salvation and our comfort in life and death as was shewed cothurno 2. 8. Likewise in the word Beleeve and in the Noune Faith they doubtlesse delude us for to beleeve with us is not onely to assent to the whole word of God but chiefly and properly to be confident in the promise of the Gospel concerning grace and remission of sins by the bloud of Christ Mar. 5.26 Onely beleeve for confide And it hath this meaning chiefly in the phrase to beleeve in God in Christ John 14.1 John 9.36 c. If you beleeve
is his eternall counsell in saving us before others for from this fountaine flowes the outward calling and inward also to faith in Christ of all those who shall be saved Hence flow faith and repentance justification obedience and perseverance in faith yea our whole salvation and glorification which the Scripture perspicuously teacheth and confirmes in these and such like sayings Whom he predestinated Rom. 8.30 Rom. 11.7 Act. 13.46 Eph. 1.3 c. them he called whom he called them he justified whom he justified them also he glorified Also Election hath obtained the rest waxed hard Also So many as were ordained to salvation beleeved Also He elected us in Christ before the foundations of the world that we might be holy and blamelesse before him in love whom he hath predestimated unto adoption by Jesus Christ De bono persev c. 14. Praesat ad Rom. to the praise of his glorious grace c. Austin confirmes the same saying This predestination of the Saints is nothing else but a preparation of Gods bounties by which they are most assuredly freed who are freed Luther also very emphatically confirmes the same in these words Both flow and have their originall from Gods eternall predestination to wit who shall beleeve who shall not beleeve who shall be absolved from sin who not that all this may be out of our power and onely in the hand of God that we are justified That this fountaine therefore must chiefly be knowne by Divines and by all who will be strengthened in faith and comfort and that it is to be perspicuously and soberly taught in Schooles and Churches who will doubt and that specially for two causes 1. For the glory of God that knowing the meanes and causes of salvation and the qualities of those that are to be saved and salvation it self not to depend from us but from Gods good pleasure alone we may ascribe our salvation not to our selves but wholly to Gods mercie 2. For our consolation that being assured that our faith perseverance and salvation depend not from our owne strength or free-will but that they are grounded on Gods eternall and immutable counsell we may be confident that the same is certaine and immoveable and in this confidence 2 Pet. 1.9 we may studie to make our election and vocation sure to us by continuali prayers and good works ordained by God for this end But this Article doth altogether foule and obstruct this most cleere fountaine with the dirt of equivocation for it denieth see the Conference that our faith and perseverance proceed from the fountain of eternall election as the effect from the first cause and it ascribeth both these in shew to Gods grace but indeed to mans will because it makes mans will the mistresse of Gods resistible grace it makes mans free-will stronger and more powerfull then Gods grace which can be resisted and makes the whole difference of those that are to be damned and saved depend on mens wills by which meanes it is plain that the glory of mans salvation cannot be wholly ascribed to God but he is of necessitie robbed of it Hence it utterly overthrowes both the certaintie of faith grace justification perseverance and indeed of our whole salvation and consequently of our onely comfort in life and death For who doth not understand that the assurance of grace justification perseverance salvation and our whole comfort in life and death can no waies consist with resistible grace and with mans will resisting or able to resist as it were with two principles either repuguant to each other or changing every houre Hence it is apparent what we are to judge of tolerance for who can say that an Article so equivocall and so captious with dangerous high tragicall straines is tolerable Who wittingly and willingly would buy or eat sugar mixt with poyson Who will account that a benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the apple of contentions flung into our Churches which will afford matter of perpetuall strife Will Physicians endure in their Schooles that Empericks adulterate or deny their doctrine of diseases Can Mathematicians endure the false delineations of Mechanicks introducing for example into a quadrangle a false sine for a true one and so overthrowing the grounds of their science Much lesse should equivocall doctrines be tolerated in the Church which using the pretext of grace Prosper Epist ad August deny grace by which the originall of salvation is placed in man mans will is preferred to Gods will therfore one is helped because he wills it but doth not will because he is helped Men are made beleeve that they who are originally evill receive the beginning of their goodnesse not from God but from themselves and 't is taught that God is pleased by other means then by those which he himself hath given And so much of the equivocations of the first Article but how that is rightly to be understood filled up and formed is explained * Cothurno 2º above ARTICLE II. Therefore Jesus Christ the Saviour of the world dyed for all and singular and so far that he hath obtained reconciliation and remission of sins for all by his death but on this condition that no man can really enjoy the said remission of sins except the faithfull man and this is according to the Gospel John 3.16 God so loved the world that he gave his onely begotten Son that whosoever beleeveth in him might not perish but have life eternall And 1 John 2.2 And he is the propitiation for our sins and not for ours alone but for the sins of the whole world The Examination THis is no new matter which the Remonstrants handle in this Article for of old the Semipelagians in Marsiles and Syracusa held the same in these words Our Lord Jesus Christ dyed for all mankind Prosper Epist ad August and no man at all is exempted from the redemption of his bloud although his mind hath been quite averse all his life from him because the mysterie of mercy belongs to all men by which therefore many are not renewed because they are fore-knowne that they account it needlesse to be renewed Therefore so far as concernes God life eternall is prepared for all but as for mans liberty of will it is received by them who of their owne accord shall beleeve God and shall receive the help of grace by the merit of their faith By this Article although in shew they amplified Gods grace and mans redemption yet in effect they minced both giving to God an indifferent grace to Christ the merit of redemption but to free-will the efficacie of both And while they would overthrow the doctrine of Predestination which Austin did maintaine out of the Apostle they did indeed shake the whole Gospel in ascribing the cause of faith and perseverance and consequently of mans salvation to God and Christ indifferently but to mans wit and free-will determinately which what it is they that are taught by God
of our Catechisme which saith That by nature we are propense to hate God and our neighbour that we are so corrupt that to doe well we are altogether unapt This sure is it which resistible grace goeâ—h about to abolish Out of all this it is manifest that the Remonstrants in both Articles Art 1. coth 7. especially in the closure of the fourth either abuse the equivocation of the word grace explained above affirming that the operation of calling perswading exciting grace which they call adventitious and precedaneous is resistible which orthodoxall men deny not and so with vain debates they trouble the Church and State or by understanding the operation of grace producing faith and conversion they dangerously corrupt the doctrine of grace with Pelagius or lastly they do entangle themselves again with the knot of contradiction in ascribing to operating grace alone faith and conversion and making the same resistible that is indifferently depending from the will of man Again while they professe that faith is the meer gift of God and yet make the same to depend resistibly from the assent of mans will they fall into such contradictions that no Sophistry can reconcile But Col. p. 502. when the Adversary as we said before is forced to contradict himselfe it is knowne that he is subdued They deny that grace whether resistible Col. p. 226. or not proceeds from Gods absolute decree for this they hate worse then dog or snake But it is sufficient that the Apostle witnesseth this where he conjoynes vocation not externall onely Rom. 8.30 but most properly internall justification the producer of faith immediately with predestination as the effect with the first cause But what-ever this is it will no wise help their turn Suppose there were no predestination in heaven no election yet this most firm principle of Scripture remains asserted by Austin in the fore-alledged places That Almighty God hath a most omnipotent power over the wills of men and that he can according to his pleasure either leave the wills themselves in their sins or encline them to good i.e. make them irresistible to his grace With which principle if resistibilitie of grace could stand which they feign i.e. the imbecillitie and indifferencie for effecting of faith and that power of mens wils in rebelling against grace and God himself working in man I say if these could stand God could not be Almighty nor would there ever be any conversion of man to God nor regeneration which is so evident that no Sophistry can elude it And this is sufficient concerning the 3d. 4th Article And how tolerable these are every man may see ARTICLE V. Who are by true faith ingraffed into Jesus Christ and therefore partakers of his quickning Spirit they have power sufficient to fight against Satan sin the world and their owne flesh and to obtain the victory but by the help of the grace of the holy Spirit So Jesus Christ is present by his spirit to them in all tentations stretching out his hand and confirming them if they be ready for the combate if they require his help nor be wanting to themselves and this so much Hebr. 3.6 14. 2 Pet. 1.10 Jude 3. 1 Tim. 1.14 Heb. 11.15 that by no cunning of Satan or strength can they be seduced or taken out of Christs hands according to that of John 10. No man can take them out of mine hand But whether these same may not by their negligence desert their beginning in Christ and embrace again this present world and whether they may not fall off from the holy doctrine once delivered to them make shipwrack of their consciences and fall away from grace ought to be weighed fully out of holy Scriptures before they can be taught with full tranquillitie of mind and plenitude of confidence The Examination WHereas the Remonstrants in this Article professe that they deliver in their Conference the doctrine of the Saints perseverance in faith wee may justly wonder why they are so wary in expressing the word perseverance or persevering and much more why they are afraid once to name God except it be because they betray in the adversative clause that they would have both the name and the thing quite extermined out of the Church But their consciences did so dictate to them that God would never blesse so wicked a designe that they cannot endure perseverance should be called the gift of God Col. p. 407. and are not ashamed to write that it is ill done to call it so But if we must speak the truth by this means they do too much bewray their perversnesse and ignorance For is it not perversnesse to say that is not rightly called the gift of God which God hath so often in Scripture promised to bestow upon the faithfull and which the Saints so earnestly desire God to bestow on them Is it not ignorance to deny perseverance to be a gift and that infused and not to think that perseverance is nothing else but faith it selfe persevering to the end But is not faith the gift of God infused Col. p. 502. Do not they themselves confesse that it is the meer gift of God But they cannot be ignorant that Austin in a book by it selfe asserted the gift of perseverance against the remainders of the Pelagians to which book he gave the title Of the good of perseverance the argument thereof is nothing else but the same to wit That perseverance in faith to the end is the gift of God is to be sought of God and is given truly to all that are called and predestinate according to the purpose of God This is Austins opinion These men throughout all their Conference as appeares can well enough endure the perseverance of the Saints but no waies that it should proceed from predestination as the effect from the cause or that it should be held certaine seeing all the engines of these five Articles are devised and directed to overthrow the counsell of Gods discretive predestination And on the contrary to erect the idoll of self-power in us But let us weigh the words of this fifth Article The fifth answereth the fourth For whereas the fourth with the third is very bountifull in extolling of grace but what it gave in the last clause it took away so this very carefully provides for the means and security of salvation in the faithfull in the three former parts for it is quadripartite as it seems 1. That they have meanes sufficient to resist Satan and sin by the help of grace 2. That Jesus Christ in all tentations is present with them and reacheth out his hands to them 3. That he so confirmes them that they cannot be seduced or taken out of Christs hands by any deceit or violence of Satan With such large priviledges they have sufficiently provided for perseverance But as before so here there is poyson in the taile for what they granted in the adversative appendix they call it in
3. That the doctrine be applied to the use of the Church which it hath in confirming true opinions or refuting errours in knowing of God and our selves in exhorting in comforting and in directing of our life 2 Tim. 2.15 Titus 1.9 as Paul commandeth Study to divide the word of truth aright And A Bishop must hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improve them that say against it And wisely did Epiphanius advise Lib. 2. cont haeres Not all words of Scripture have need to be allegorized or construed according to a strange sense but they must be understood as they are and further they require meditation and sense for the understanding of the drift and purpose of every argument That is All places of Scripture are not to be transformed into allegories but we must seek out the proper sense of the words by meditation and sense that is using the rules of Art and having a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly used in the Church 6 Instance Concerning the deciding of a controversie about the text and meaning thereof But here is cast in another difficulty for that in controversies concerning the text and the meaning thereof such a Judge is required whose authority and testimony may suffice for determining the meaning of the text For when both parties say they who strive about the meaning pleadeth each of them that his interpretation is true except judgement be given of such a Judge from whom it may not be lawfull to make any appeale the contention will never be decided and wee shall still remaine doubtfull of the sense of the Scripture Furthermore this judgment must needs belong to the Church for in the Church alone wee are to seek for an examining and determining of controversies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessity rest upon that as the assured meaning of the Scripture And hereof they say it is manifest that the decrees of the Church are of no lesse authority then the expresse sentence of Scripture But we as we willingly grant that the eontroversies of the Church must be at length determined Answ Not the Church but holy Ghost is Judge of the Word and that according to the sentence of that Judge of whom wee may be certainly assured that wee cannot be deceived so we acknowledge this Judge to be not the Church but the holy Ghost himselfe speaking unto us in the Scripture and declaring his owne words For he is the supream Judge whose judgment the Church onely demandeth declareth and signifieth he cannot be deceived whereas all men are subject to the danger of errour in a word hee being the author of the Scripture is the best and surest interpreter of his own words And therefore the Scripture it self in all doubts recalleth us and bindeth us unto it self 2 Pet. 1.19 John 5.39 Isa 8.20 We have a most sure word of the Prophets to which ye do well that ye take heed as unto a light that shineth in a dark place Search the Scriptures To the Law and to the Testimony If they speak not according to this word it is because there is no light in them The Church doth not alwaies speak the words of the holy Ghost For although the holy Ghost speaketh also by the Church yet because shee doth not alwaies speake the words of the holy Ghost she cannot be the supreame and chiefe Judge of controversies in Religion For this Judge must be such a one whose sentence may by no meanes be called in question But we have none such besides the word of God registred in the Scriptures Neither do we at all take away the deciding of controversies Deciding of controversies is not taken away when wee make Scripture Judge of meaning of the Scripture For although contentious persons alwaies seek sophismes by which they may delude and shift off the testimonies of Scripture yet do they this against their conscience and the lovers of the truth require no other interpreter of the Scripture but the Scripture and do acknowledge and confesse themselves to be plentifully satisfied by it 6 Waies how to decide doubtfull places For whereas unto men also it is granted to be themselves the best interpreters of their owne words how much more ought this honour to be yeelded unto the holy Scripture wherefore if controversies be moved concerning the meaning of some place in the Scripture we ought much more to do that here which we would doe in other writings The analogy of faith To consider and respect the analogy of faith that is to receive no exposition which is against the ground of doctrine that is against any article of Faith or commandement of the Decalogue or against any plaine testimony of Scripture Even as Paul admonisheth forbidding to build wood hay 1 Cor. 3.12 stubble upon the foundation Examining of Antecedents and Consequents To weigh the things that go before and follow after that place which is in question that so not onely nothing contrary to these may be feigned on it but also that they may be set for the meaning of it which these require For these either not being observed or being dissembled the meaning of the Scripture is not seldome depraved So those words of the Psalme Psal 91.11 Hee shall give his Angels charge over thee that they shall beare thee in their hands that thou hurt not thy foot against a stone the Divell tempting Christ interpreteth them as if they served to maintaine over-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to be understood of men doing those things that are proper unto their calling Resorting to places which teach the same more clearly To search every where in the Scripture whether there be extant any place where it stands for confessed or is manifest or may be shewed that the same doctrine in other words is delivered touching the same matter which is contained in that place which is in controversie For if the meaning of the clearer and undoubted place be manifested unto us we shall also be assured of the place which is doubted of because in both places the same is taught As when it is said Rom. 3.28 We conclude that a man is justified by faith without the works of the Law that in this place to be justified by faith is not to please God for the worthinesse of faith but for the merit of Christ apprehended by faith and that the workes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places do teach us which in moe and clearer words delivered the same doctrine concerning the justification of man before God as in the
said to be free 164.165 Free-will The state of the maine question about free-will 75. What it is 76. The difference of it in God Angels and Men. ibid. 77.78.79 Whether there be any free-will in us and what it is 82.83 The manner and degrees of mans free-will 83.84.86.87 The beginning of mans will to good whence it is 91. Reasons why the Regenerate use liberty not onely to good but to evill also 92.93 G GOds Whence sprang the multitude of gods 163. But there is but one proved by eight arguments 168.169 Glory Two things signified by Gods glory 156. God How he is the cause of sinne not as sinne but as punishments 67. Vide plura 68.69.70 Sin is not made of God because it is no creature but the corruption of a creature 71. God though the mover of wicked wils yet not the mover of the wickednesse of the will 80. God is said to wish any thing two waies 87. Meerly GOD could satisfie for man 114. Three causes of mens doubting whether there be a God 146. Reasons proving that there is a God ibidem c. Who and what God is 149.150 Why Nature cannot throughly shew what GOD is 150. The Theologicall and Philosophicall descriptions of GOD. 151. A threefold difference of God and Idols ibidem How the parts of mans body are attributed to GOD. 152. More concerning the explication of Gods attributes 152.153.154.155 c. Three things meant by Gods unchangeablenesse and five reasons of it 157. How he is said to repent ibidem Of his goodnesse and righteousnesse 160. Proofes that there is but one God 168.169 Two significations of the word GOD. 169. God a Father in divers respects 179. Gods providence what and why to be knowne 193.197 Arguments against the Divinity of the Sonne and holy Ghost 262.263 How GOD is said to be Our God 532. What it is to have other gods 533. Errours touching God ibid. God Foure significations of Gods Name 556. Goodnesse Six significations of Gods goodnesse in Scripture 160. All good is done by the will of God 199. what things are said to be good ibid. Gospel The differences betweene the Law and Gospel are two pag. 2.126 yea foure 130. The Gospel what and its threefold signification 127. What order is to be observed in teaching the Law and the Gospel 128. It s perpetuity in the Church ibid. c. How the Gospel was promised to our Fathers 129. It s proper effects 131. It s certainty how it appeareth ibid. Grace Gods deniall of grace no cruelty but oft a way to greater mercy 85. Readinesse of minde to receive grace is not before conversion but after 89. Gravity What. 594. H HAllow What it signifieth 632. How wee pray for the hallowing of Gods name 633. Hand What the right hand of God signifieth 322. Foure things wherein Christs sitting at Gods right hand consisteth 322. A full description of it 323. How he may be said to sit alwaies there 324. With other circumstances 325.326 Head Christ is our head in three respects 235. Heaven Two Arguments why GOD is said to be specially in heaven 184. Heaven is the seate of the Elects blessednesse ibid. What heaven signifieth 313. How Christ ascended thither 314. Vide Ascension Hell Of Christs descending into hell 303. The significations of the word hell in Scripture ibid. c. The use of Christs descending into hell 306. Heresies Divers sorts of them confuted 296. Holy What it signifieth 632. Vide Hallow Holy Ghost Of the sinne against the holy Ghost 59. Why called Vnpardonable ibidem c. Why so called 60. Rules touching this sinne ibid. The differences betweene other sinnes pardoned and this of the holy Ghost 60.61 It is not incident to the Elect. ibid. c. We may not judge any man to sin against the holy Ghost untill we see him dead in apostasie and blasphemy 61. How the Sonne was conceived by the holy Ghost 270.271 What we beleeve concerning the holy Ghost 335. With many necessary circumstances concerning that person in Trinity à pag. 335. and 346. It s proceeding from the Sonne proved three waies 338. It s divers titles 341. Its gifts of two sorts 342. What is meant by giving the holy Ghost 343.344 The sending of it is no locall motion 344. How retained and how lost 345. A distinction between blasphemy against God and against the holy Ghost 558. vide Spirit Hope Faith and Hope how they differ 137. Vices contrary to Hope 536. Humanity What. 600. Humility What. 538. Hypocrisie What. 541. I JEhovah No English word will retaine it but the word Lord. 261. Jesus Why the Son of God was called Jesus 220. What the name signifieth and the differences between his name and others so named 121. How the whole three persons may be said to be Saviours ibid. From what evils and how Jesus saveth us 222.223 Whom he saveth 224. Why Jesus is called Christ 226. Two causes for which Jesus was called Christ 227. Idols Idolatry A three-fold difference of God and Idols 151. Idolatry what it is 527. Two sorts of Idols 334. A twofold Idolatry 540. Image What the image of God is in man 42. How far lost 43. How repaired 44. Christ called the image of God in two respects 43. So Angels and Men. ibid. The ends for which God preserveth a remnant of his image in man 44. Whether any images may be made 546.547 The divers names of an image 547. Images not simply forbidden 547. Two sorts of unlawfull images 548. Foure reasons of the unlawfulnesse of making an image of God 548. A Table for the distinction of images 549.550 Whether all worship at images be forbidden 590. Why images are to be abolished 551. Eight causes why images are to be abolished in Churches ibid. How and by whom they are to be abolished 552. Three differences between the images in Solomons time and ours 553. Impossibilities Whether God were unjust in imposing impossibilities pag. 99. The causes and ends of his commanding them 100. Incarnation A confession of the incarnation of the Word by the father of Antioch 289. c. Inclinations Proofes that corrupt inclinations are sin 51. Indifferent Things indifferent are diligently to be discerned from Gods worship 541. Indignation What. 599. Infants Whether they sin wanting will 54. Their baptisme proved to be meet and lawfull by foure arguments 417. Anabaptists objections against it answered 418.419 How infants beleeve 420. Two reasons why infants may not be admitted to the Lords Supper though they are to Baptisme 421. Intercession How Christ maketh intercession for us 318. Judge Judgment Of the last Judgement with 13. circumstances thereof See à pag. 327. ad 334. Just Justice Christ perfectly just foure waies 115. How we are just before God 379.382 What our justice is and how manifold 380.381 In what Justice differeth from Justification 381. How Christs satisfaction is made our justice 383. Vide Righteous or Righteousnesse Communicative Justice what 606. What originall justice towards God and our