106. The grace of God must of necessity precede euery good worke of ours or else there will be no good done VI. Our actions depend Reas 6 vpon the will the will is directed by the vnderstanding the vnderstanding cannot direct except it bee inlightened Now our vnderstanding is darkened naturally so the Apostle describes vnregenerate men hauing their vnderstandings darkened walking in the vanity of their senses Eph. 4 18. Nay which is more wee are naturally darknesse it selfe Ye were ende darkenesse saith the Apostle but now ye are light in the Lord. and Ioh. 1.5 the light shined in the darknes the darknesse comprehended it not VII If an vnregenerate man can doe any good thing before his conuersion then all his doings are not sin but he may doe something which is pleasant to God But he can doe nothing pleasing to God for without faith it is impossible to please God but hee hath no faith And againe all his workes are sinfull for whatsoeuer is not of faith is sinne Rom. 14. last They may appeare glorious in outward shew but bring them to the touch once and they will proue to be nothing but splendida peccata glistring sinnes as Saint Austine calls them VIII Naturally wee are Reas 8 enemies to God and auerse or vntoward to all goodnesse Our vnderstanding is enmitie with God Rom. 8 7. Our wisdome is foolishnesse with God 1 Cor. 1. Our hearts are stony hearts so that God must bee faine to take them from vs and to giue vs for them hearts of flesh Ezek. 11.19 We must be made new creatures before wee can follow that which is good Ephes 2.10 We are the workemanship of God created vnto good workes Did man who was nothing conferre ought to his creation no more can wee who are worse then nothing conferre ought to our conuersion Alasse wee are quite averse from it as I said a little aboue and therefore must bee drawne of God according as our Sauiour speaketh No man commeth vnto me vnlesse the Father that sent me draw him Ioh. 6.44 It is a very strange speech and yet true because the Truth it selfe hath spoken it we must be drawn to Christ or we shall neuer come to him But you will say voluntas non potest cogi that the will of man cannot bee compelled I acknowledge the truth of that Philosophicall axiome but see in our Sauiours speech the condition of euery man as he is in his corrupt nature hee is averse hee is vnwilling to receiue good to doe good sed ex nolentibus volentes facit saith S. Austine of vnwilling God doth make vs to bee willing Certum est nos velle cum volumus fed ille facit ut velimus It is true and certaine that wee doe will when we doe will but it is God that makes vs will Certum est nos operari cum operamur sed ille facit ut operemur It is true and certaine that we doe well when wee doe well but it it God that makes vs to doe so so that all must bee ascribed to God and nothing to our selues which shall be my ninth reason IX If euery good thing in Reas 9 man doth proceed from God then it cannot bee ascribed to the power of Freewill or strength of corrupt nature to will or doe any thing that is good because God workes this in nobis sine nobis â—in vs without our helpe But whatsoeuer good thing is in man it proceeds from God For what hast thou that thou hast not receiued saith Saint Paul and Saint James very plainely euery good giuing and euery perfect gift commeth from aboue euen the father of light I am 1. And therefore we shall finde reading the Scriptures with a single eye and sincere heart that the beginning and progresse consummation of our saluation all is from God and from Gods grace nothing from our selues By the grace of God I am what I am saith the Apostle 1 Cor. 15. Hee that hath begunne that good worke in you will also perfect in vntill the day of Christ Iesus Phil. 1.6 ther 's the bâ—gin in expressed and consummation too and not to reckon all in is God that worketh in you velle perficere both to will and to doe euen of his owne good pleasure Phil. 2.13 Marke that last place well it beates downe the strength of corrupt nature and batters the walls of Freewill especially if the whole context bee considered For hee saith Worke out your saluation with feare and trembling for it is God that worketh in you both to will and to doe euen of his owne good pleasure It is the common vse of ignorant Papists to take the first part of this sentence for their working but they leaue the latter part which expounds the former for wee must worke out our saluation with feare trembling True but when wee worke so the Apostle tells vs that God set vs on worke and the worke which we worke is Gods worke Wee in all our workes that are good doe but follow the motion of the first worker which is God working in vs. See Didac Stella vpon the first verse of the first Chap. of Saint Luke I conclude with that speach of Saint Austine lib. 1. de gra lib. arbit Cap. 16. Vt velimus Deus sine nobis operatur God doth worke a willingnesse in vs to doe good without our helpe Cum autem volumus sic volumus ut faciamus nobiscum cooperatur When wee are once willing and so willing that we doe indeede that which is good God workes with vs praeuenit gratia ut velimus he doth preuent vs with his grace that wee may will subsequitur gratiane frustrà velimus and hee doth follow vs with his grace that wee may not will in vaine tamen fine illo operante ut velimus vel cooperante cum volumus ad bona pietatis officia nihil valemus So that except God first worke in vs the will and then worke with vs when wee will we are not able to performe any worke of Piety and Godlinesse The X. and last reason Reas 10 which I meane to stand vpon at this time which shall be a touchstone vnto you for the tryall of those two opposite opinions mentioned in the state of the question shall bee this That Doctrine which giues the most glory to God vndoubtedly is the true doctrine that which takes away all boasting from man is the right opinion But our doctrine ascribes all vnto God the power of his grace that hee alone might haue the glory the Popish doctrine makes sinfull man a partner with God in his glory ascribing part to Gods grace part to mans Free-will Our tenent disrobes man of all boasting and glorying in himselfe and teaches that hee that glorieth must glory in God the Popish tenent ascribing a great part to corrupt Natures strength teacheth a man in part to glory and boast of his owne goodnesse and so pares away from Gods glorie
Lerinens Mâ—â—â— Dâ—â—â— tam non habit hoe illud quam non haec illa Bern. or these diuerse manners of Gods being doe not multiply the Diuine Essence no more then the diuers degrees of heate or light doe multiply the light or heatâ— so that I speake right when I say there are moe persons in the diuine Essence but it cannot be vttered without blaspheâ—y to say there are in God more Natures or more Gods then one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NazianzeÌ„ Qui nescis TrinitateÌ„ ito ad Iordanem Mat. 3. Aug. Syst Th p 46 vide etiaÌ„ p. 35. seqq Dicamus tres sed non ad praiudiciaÌ„ vnitatâ— dicamus vnâ—â— sed non ad confussionem Trinitatis Ber. v. Syst Theol p. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Na. Quomodò pluralitas in vnitate sit aut ipsa vnitas in pluralitate scrutari hoc temeritas est credere pietas est nosse vita vita aeterna est Bern. How many persons are there Three the Father the Son and the Holy Ghost which is proued by manifest Testimonies of holy Writ Matth. 28 19. Goe teach all nations baptizing them in the namâ— sc by the Authority and appointment of the Father thâ— Sonne and the Holy Ghost Iob. 15.26 When that Comforte shall come whom I will send tâ— you from the Father euen tâ— Spirit of Truth who proceedeth from the Father he well testifie of me where they are all three plainely named the Father from whom the holy Spirit is sent the Sonne who sendeth and the Holy Ghost who is sent 1. Ioh. 5 7. There bee three which beare record in Heauen the Father the Word and the Spirit and these three are one in Essence or Nature How proue you that these three persons bee that one God First I must haue it granted that these three persons are distinct because hee that sendeth is distinguished from him that is sent and hee from whom is distinguished from him that is sent Now Iâ—â—c 15. plainely saith that Christ is hee that sendeth the Holy Ghost him that is sent and the Father from whom the Sonne sendeth the holy Ghost Whence I doe necessarily inferre that these three manners of being in God are distinct which being graunted I shall easily prooue this three-fold manner of being or these three Persons in the diuine Essence to be that true God For first as touching the Father the very aduersaries themselues yeeld Christus est Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coÌ„tra AriuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Apolinar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Nestor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Eutych Syst Theol. pag. 52. seqq that he is truely God And touching the Sonne wee haue manifest testimonies of the Scripture Rom. 9.5 Of whom namely the Israelites are the fathers of whom Christ came as concerning the flesh who is God aboue all blessed for euer If aboue all therefore about those who by reason of their excellent gifts are called Gods That the holy spirit is God these Sentences of Scripture plainely proue Acts 5.3 Peter saith to Ananias Why hath Satan filled thy heart that thou shouldest lye against the holy Ghost And presently he addeth vers 4. Thou hast not lyed vnto men but vnto God Therefore the holy Ghost is God Another place is 1 Cor. 2.10 The Spirit searcheth all things euen the profound things of God And the verse following For who knoweth the things c. Whence wee may thus reâ—son whosoeuer knoweth the secrets the profound secrets of God or which is all one whosoeuer is omniscient is God but the Holy Ghost is Omniscient Ergo The Maior is euident the Minor is exprâ—sly in the Text. Secondly whatsoeuer is in God is God but the Holy Ghost is in God Ergo. The Proposition is of certaine truth for that God who is a most simple Essence void of all difference and composition cannot consist of any thing which is not God The assumption is in the Text v. 11. where it is said As the reasonable soul is in man that is of the essence of man so the holy Spirit is in God Hitherto may tha testimony 1 Cor. 3.16 be referred â— August Enchirid. cap. â—6 Know yee not that yee are the Temple of God and that the holy spirit dwelleth in you where the latter words doe expound the former for it is all one as if the Apostle had said Know yee not that yee are the Temple of God seeing that the Holy Ghost dwelleth in you who is God But if the Aduersaries say that the spirit is nothing else saue the effects and gifts of God they are most manifestly confuted and confounded by the words of the Scripture 1 Cor. 12.4.5.6 There are diuersities of gifts but the same spirit there are diuersities of ministrations but the same Lord c. And verse 11. All these gifts worketh that one and selfe same spirit distributing c. Whence ariseth this argument He that distributeth a gift is not himselfe that gift that is distributed but the Holy Ghost is the distributer of all those gifts Ergo. The Proposition is cleare enough The Assumption is plaine in the Text where it is said that the spirit worketh and distributeth al those gifts Another argument out of the same text may bee this Hee that is endued with a will hee cannot be a bare vertue or accident but is a substance subsisting by it selfe but the Holy Ghost c. Ergo. The Maior is cleare for whosoeuer willeth he vnderstandeth and whosoeuer willeth and vnderstandeth hee must bee a substance by it selfe subsisting The Minor is clearely set downe in the text where it is said The Spirit distributeth to euery one as he will Fuit principium essendi DEVS sequiter cognoscendi principium VERBVM DEI non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum Christi Syst Th p. 167. Qui ScripturaÌ„ ignorat ChristuÌ„ ignorat Hieronym de Scriptura Zanch. Confess pag. 482. item in illud Pauli 2 Tim. 3.14 tom 8. p. 319 seqq I haue heard the doctrine concerning God tell mee now besides what the holy Scripture is It is that testimony and witnesse which God hath giuen to Mankind as touching his owne nature and will and as touching those thinges which appertaine to the saluation of man How is the holy Scripture diuided Three manner of waies first by reason of the Time wherein it was reuealed secondly by reason of that Authority it hath in proouing thirdly by reason of the Matter which it handleth How is the Scripture diuided in respect of the time wherin it was reuealed Into the Old and New Testament The Old Testament therefore is that part of the Scripture which God reuealed to the first of Man-kind people of the Iewes which liued vntill the Ministery of Christ which hee reuealed I say by the Prophets as by his Scribes and Notaries But the New Testament is called that part of the Scripture which God hath reuealed to Man-kind after the birth
now for our behauiour there obserue thus much The duties which are required of vs in the celebration of the holy Communion are of two kinds either Generall See Master Brinsleys true Watch 1 part page 183. of the eight Edition or common to this and other times or Peculiar and proper to this seruice I. The generall and common duties are to ioyne with the Congregation in confessing of sinnes in singing of Psalmes and Hymnes in hearing with reuerence and deuotion Gods holy word preached in praying and the like Secondly touching the proper duties more peculiarly belonging to this seruice Corpus Christi dicimus esse caâ—auer nosque opporiere esse aquilas vt intelligamus in altum subuâ—landum esse si velimus ad Christi corpus accedere haec â—nim aquilaruÌ„ mensaâ— est non graculorum Chrys and our behauiour in the receiuing of those holy Mysteries as the Church hath retained it there is a commandement giuen that wee lift vp our hearts to the Lord. And wee must indeed be as Eagles soaring vp to heauen by hauing carefull meditations on heauenly and iâ—uisible things a rising from the due consideration of the things themselues offered vnto vs that is the outward elements of bread wine as also from a regard full contemplation of euery action in that holy ministration First therfore when we see the bread and wine set before vs on the Lords Table wee know that they are appointed for the nourishing and strengthning of our bodies but here wee must not stay Our hearts hereby are to bee led to meditate on the body and blood of Christ which is appointed to bee our soules nourishment to feede vs to eternall life for so he profâ—sseth of himselfe Ioh. 6.55 My flesh is meate indeed and my blood is drinke indeed Secondly when wee see the breaking of the bread and powring out of the wine our hearts are to be led to the meditation of the câ—uell death of the Crosse which Christ suffâ—red for the remission of our sinns when his most blessed body was broken and his most precious blood shed for the redemption of mankind Againe when we see that the bread which is broken giueÌ„ vnto vs by the Minister is all of the same loafe or at the least of the same graine and the wine whereof we drinke that it commeth from the same grape and receiued by vs in the same Cup wee are hereby to be led to the meditation on that communion which wee haue with all Gods Saints which are partakers of those holy mysteries and to the consideration of that vnion which we haue or should haue among our selues as members of one mysticall body whereof Christ Iesus is the head Lastly when wee eate that holied bread and drinke that consecrated wine wee know that they turne to nutriment for our bodies so coÌ„sequeÌ„tly that they grow into one substance with vs hereby are we led to a further meditation on our incorporation into Christ Iesus to bee made one with him and hee with vs so that hereby wee may assure our hearts of our reconciliation with God and of all the benefits of Christs death and passion for seeing Christ is become ours how shall not God with Christ giue vs all things And these are those holy Meditations whereupon we must bestow the best of our thoughts in that so sacred a businesse now as touching the triall of our soules after the receiuing of those holy mysteries note but this After that the Lord hath fed our soules so graciously at his owne Table we must take heede that wee proue not vnthankefull to the louing kindnesse of the Lord. And therefore it is required of vs that not for a day or a weeke or some small time but euen for euer continually to retaine a thankfull remeÌ„brance of those blessings wherof we are made partakers in Christ Iesus as also neuer to let sl p out of our mind that interchaÌ„geable promise which hath past betwixt God vs. The Lord promising to be our God we promising henceforth to become Gods faithfull obedient seruants to serue him in holinesse all the remainder of our life Whence the ordinary custome in these daies may worthily be reprehended for howsoeuer men for a day or a short space seeme to haue a Christian sense of that holy duty whereto they haue bound themselues by their pâ—omise yet notwithstanding within a while they returne with the Dogge to the vomit and with the Sow to wallowing in the mire Wherefore to good purpose it is that wee propose to our hearts a triall of our selues euen after our receiuing For though a man by the sight of the soyle may gather by some guesse what fruite will come vp yet when hee sees rhe fruite the matter is farre more sure And therefore because those Accidents Antecedent as repentance from dead workes faith in Christ and loue towards men may sometime deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if wee can heare the Word more ioyfully if we trauell for the righteousnes of faith more soundly and make the score of our sinnes lesse then they were before And these indeed are comfortable fruites of the truth of our holinesse FJNIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR Recapitulation of the chiefe Points handled in this Treatise CHristian Religion is the seruing of God in Christ The actions thereof are most eminently 1. Meditation of Gods Word which testifies of Christ 2. Prayer vnto God through Christ 3. The vse of the Sacraments instituted by Christ Of the two first elsewhere here onely of the third Page 1. seqq That we may vse the Sacraments aright we haue neede of Preparation which in this Booke is both largely deciphered and concisely proposed â—reparation largely deciphered consists in 2. things Knowledge and Deuotion Our knowledge is either generall in points of Religion or particular about a Sacrament Our generall knowledge is either primarie and independant or secondarie and deriued The primarie and independant consists of a double doctrine I. Of God according to the Essence which is one and Persons which are three Pag 6. II. Of Gods Word or the Scripture of which see the definition Pag. 14. The diuision which is threefold Pag. 15. The Proprieties which are 3.1 It deriues its authority from God alone Pag. 21. â—2 It is perfect and sufficient to saluation Pag. 26. 3. In the Articles of Faith and matters necessary to saluation it is easie and perspicuous Pag. 30. The secondarie and deriued knowledge consists of two parts I. Of the End it selfe Saluation considered in respect of the life to come perfect or this present life inchoâ—te Pag. 38. Iâ— Of the Meanes to come by that End and that 's a double knowledge I. Of thy Miserie II. Of the Remedie for thy miserie Pag. 41. Thy misery is throughly knowne by the consideration of 4. things I. That which went before thy misery the Image of God