even to the death of the Cross Phil. 2.8 And offering himself a sacriffce for the propitiation of their sins as we are taught by S. Paul Rom. 3.25 And Ephes 1.7 In whom we have Redemption through his blood the forgiveness of sins according to the riches of his Grace And Rom. 5.19 That by the obedience of one many are made righteous Q. Do not mens Works contribute to their Justification A. No For S. Paul Phil. 3.9 desireth to be found in Christ Not having saith he mine own righteousness which is of the Law but that which is through the faith of Christ the righteousnoss which is of God By faith And Rom. 3.24 being justified freely by the Grace of God through the Redemption of Jesus Christ excludes Justification by Works for Rom. 11.6 If by Grace then it is no more of Works And having established the Righteousness of God instead of the Righteousness of the Law he concludes Rom. 3.8 that A man is justified by faith without the deeds of the Law Q. It is answered that the Apostle excludes only the works of the Ceremonial Law and not those of the Moral Law A. He excludes also the works of the Moral Law for he speaketh of the Law by which we are made to know sin Rom. 3.20 By the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin Now it is the Moral Law by which we know Sin we shall not then be justified by the works of the Moral Law Q. It may be said likewise that S. Paul excludes only works done before Regeneration and not these that are done in the state of Grace A. He excludes also works done after Regeneration for he excludes the works of Abraham and David who were regenerated Rom. 4.3 6 7. Q. Why can we not be justified by works that are done by the Grace of the Holy Ghost A. Because they are yet imperfect for the Spirit of God doth not regenerate Believers so perfectly in this life but there rests something of the Old Man which obliges them to look after their Justification through the Remission of their Sins Q. Faith is imperfect yet S. Paul tells us that we are justified by it A. We are not justified by Faith as a Work nor because of the excellency and perfection of it but as it is an instrument by which we apply the Righteousness of Jesus Christ and therefore S. Paul calls it Kom 3.22 The righteousness of God which is by faith in Jesus Christ Q. How then do you agree that which S. Paul says that Man is justified by faith without the works of the Law And that which S. James saith that Man is justified by works and not by faith only James 2.24 A. St. Paul speaks of the Justification wherewith we are justified before God but S. James of that wherewith we justifie our selves God justifies us as a Judge who absolves us upon the account of the death of Jesus Christ and not at all upon the account of our works but we justifie our selves by our works as Witnesses by which we manifest and declare that we are justified and that our Faith is sincere and true as S. James explains it saying vers 18. Shew me thy faith without thy works and I will shew thee my faith by my works And vers 17. that Faith without works is dead Q. Who are they that God justiifes A. They only who being converted to God by a serious Repentance believe in Jesus Christ our Lord according to that which St. Peter said to the Jews Acts 3.19 Repent ye and be converted that your sins may be blotted out and Acts 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins Q. These thing being so explained how do you define Justification A. A gracious sencence whereby God in his mercy declares such an one absolved from his sins and justified in his sight as Repents of his sins and believes in Jesus Christ in consideration of his Righteousness and Obedience and of his death which he hath suffered for sinners SECT XXIX Of Merits Quest CAn we Merit Salvation by our Works A. No For we are justifyed freely by the Grace of God through the redemption that is in Jesus Christ Rom. 3.24 And we are saveed not of works least any man should boast Eph. 2.9 The gift of God is eternal life Rom. 6.23 Now Grace and Works Gift and Merits are incompatible and the Scripture calls us Children to teach us that we obtain not Salvation as Buyers and Mercenaries but as Children and Heirs Rom. 8.17 Col. 3.24 Q. Why canaot Works done by the Grace of God Merit A. First Because they are imperfect Secondly Because they do proceed from the Grace of God for that which is given cannot merit from him who gave it Thirdly Because they are due and the payment of Debts is no Merit Luke 17.10 When you shall have done all these things which are commanded say you we are unprofitable servants we have done that which was our duty to do Fourthly Because they signifie nothing to God My goodness extendeth not to thee Psal 16.2 Job 22.2 3. and 35.7 and Fifthly Because they are not to be compared with the glory which shall be revealed in us Rom. 8.18 Q. Why then doth the Word of God speak so often of salvation as of a reward A. It is not a reward merited or given to a Mercenary as a thing due of which St. Paul speaks Rom. 4.4 To him that worketh is the reward not reckoned of Grace but of debt but Salvation is a free reward which is given as to a child of which David speaks 103.4 The Lord crowneth thee with loving kindness and tender mercy Q. What say you to that which is said of believers Revel 3.4 That they are clothed in White Robes for they are worthy and to this that St. Paul calls Life Eternal a Crown of Righteousness which the Lord the Righteous Judge shall give him 2 Tim. 1.8 A. I answer Belivers are worthy of Life Eternal not because they have merited it but because God by his Grace hath made them worthy that is to say according to the stile of the Word of God capable of receiving it as John Baptist Matth. 3. says Bring forth fruits worthy of repentance he doth not understand that they merited Repentance but that they should be agreeable to Repentance And St. Paul exhorts the Philippians that their conversation be worthy of the Gospel that is to say becoming the Gospel also God is just in giving Life Eternal to those that believe not because they have merited it but because it is just with God to accomplish his free promise Nehem. 9.8 SECT XXX Of Predestination Quest WHat is it you call Predestination A. The absolute and free decree of God by which out of the corrupt mass of men he hath pleased to choose some to be Vessels
only with the service of Latria but may we not serve the Saints with the service of Dulia A. The word of God admits not of this distinction and Gal. 4.8 St. Paul condemns the Pagans that they gave service of Dulia to those which by Nature were no Gods Now however excellent the Saints are yet they are not by Nature Gods Q. But why may we not as well pray to the Saints in Heaven as we desire the Prayers of Believers here on Earth A. Because we cannot Pray to Saints which are at such a great distance from us and have not Ears to hear our Voice but we must acknowledge them to be searchers of our Hearts and to know the intended thoughts of our Souls which is to attribute to the creature that which is only due to the Creator 2. Chron. 6.30 For thou only knowest the hearts of the children of men Q. It is true there is none but God that can immediately know the hearts of men but Saints may know them when God reveals them to them as he did to Elisha what his servant Gehazi did to Nahaman 2 Kings 5.26 A. I grant God can do it but it is not sufficient to Pray in Faith that we be assured of the power of God but likewise of his Will but we are so far from having ground to believe that God will reveal the Prayers of men here below to the Saints in Heaven that on the contrary the Scripture tells Eccles 9.5.6 That they have no more portion for ever in any thing that is done under the Sun and therefore Elijah bids Elisha ask what he would before he was taken away 2 Kings 2.9 Presupposing that it would be in vain to ask him any thing after and God having extraordinarily made a Revelation of this kind to one of his Prophets to give Authority to his Ministery cannot be drawn into a general consequence for all Saints Q. Nevertheless it would seem that seeing God who knoweth all things they should see all things in God as in a Glass A. That doth not follow for the Angels who see the Face of God know not the time of the day of Judgment Matth. 24.36 And if they who see God should see all that God seeth and knoweth they would become Gods seeing that they would have infinite knowledge Saints see nothing in God but what is necessary to make them happy Q. Yet Jesus Christ says Luke 15.7 That there is great joy in Heaven over a sinner that repenteth then Saints must know the repentance of sinners and consequently their thoughts and inclinations A. Jesus Christ speaks not of Saints but of Angels as he explains himself verse 10. saying There is joy in the presence of the Angels of God over one sinner that repenteh Now we need not wonder that the Angels have some knowledge of mens repentance since they are sent hither for that end as the Apostle tells us Hebr. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation Q. But what say you of the Letter Elija writ to Joram after he was taken up into Heaven 2 Chron. 21.12 A. That Elija writ not that Letter after he was taken up but before having writ it by a Spirit of Prophesie and left it on the Earth and so was given afterwards to Joram by some Prophets to whom Elijah had committed it Q. Nevertheless glorified Saints must have some knowlege of the condition af Believers here on Earth since they take care for their Salvation and St. Peter promises to Believers 2 Epist 1.15 That after his death he would endeavour that they might remember the things that he had taught them A. This passage is not well and rightly translated so for St. Peter says not that he will endeavour after his death that Believers should remember those things but that they should remember them after his death Q. At least it is lawful to Serve and Pray to Angels which assist us and are near to us A. Not at all for Revel 22.9 and 19.10 St. John was going to Worship the Angel and the Angel rebuked him and took him up saying See thou do it not I am thy fellow servant worship God and St. Paul rejects Worshipping of Angels as superstitions Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshiping of Angels intruding into those things which he hath not seen Q. Yet we see that under the Old Testament Believers have often worshipped Angels and Prayed to them Abraham bowed himself towards the ground before them and a little after Lott Gen. 18. and 19. A. I answer Abraham and Lott did not think they were Angels but men that were strangers for whom they make ready Meat therefore this homage was only Civil and acccording to the Eastern custom when they meet one another but when they knew one of them was the Lord they Worshipped him and Prayed to him likewise as God Q. What think you of this passage in Gen. 48.16 Where Jacob dying blesses after this manner the children of Joseph The Angel which redeemed me from all evil bless the Lads and let my name be named on them and the names of my Fathers Abraham and Isaac for it would seem that in this passage Jacob prays to an Angel and that he would have the children of Joseph pray to Abraham and Isaac A. I answer this was no Created Angel but Jesus Christ whom Malachie calls the Angel of the Covenant Chap. 3.1 And one of those that appeared to Abraham and Lott who is oft times in the 18. and 19. Ch. of Genesis called the Lord and he with whom Jacob Wrestled Hosea 12.3 4. the Prophet says Jacob by his strength had power with God yea he had power over the Angel and prevailed and Jacob's desiring that his name and the names of his Fathers should be named on the Children of Joseph is not that he would have them to Pray to him and his Fathers but that the Children of Joseph to wit Ephraim and Manasseh should be called by his name as Children of Jacob and be partakers with them as two different Tribes which was observed when the Land of Canaan was divided but besides this it is in vain for the Doctors of the Roman Church to alledge passages out of the Old Testament for the Invocation of Saints since they think that the Saints were shut up in the Limboes of the Fathers and did not then see the Face of God which is the principal ground they have for their Invocation of Saints SECT XII Of the Intercession of Saints Quest WE being miserable sinners how can we draw near to the Divine Majesty if we do not imploy some of Gods friends for Mediators as when we will speak to the King we adress our selves to some of his Favorites A I grant we dare not approach to God but by a Mediator but we need not for that end employ Saints for if we have sinned
of their Salvation but it follows not that other Believers must have such Assurance A. It doth follow since that these Saints had not this Assurance by an extraordinary Revelation of their Salvation but that it was built upon the goodness of God the stability of his Promises and upon the efficacy of the death and intercession of Jesus Christ which are Motives and Considerations common to all Believers Q. Have Believers always this Assurance A. No For Faith hath its weaknesses and distempers and according as Sin and the Flesh predominates Faith and Assurance diminishes but at last Faith becomes victorious Q. But may not one be deceived in this Assurance and take carnal Security for true Faith and Assurance A. I grant some may deceive themselves but from thence it follows not but that true Believers may know they have a true Faith otherwise S. Paul's Exhortation was in vain 2 Cor. 13.5 Examine your selves whether you be in the faith if it cannot be known by Examination Q. By what marks do you certainly know true Faith A. By its effects as a Tree by its Fruits Matth. 7.16 If it worketh by love Gal. 5.6 If it produces in us the love of God and disesteem of the World Ardour and pleasure in praying to God and Zeal for his Glory And besides these Testimonies a Believer hath The spirit of God which beareth witness with our spirit that we are the children of God Rom. 8.16 Which sealeth us unto the day of Redemption Ephes 4.30 and Who is the Earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his Glory Ephes 1.14 Q. This Doctrine seems to incline men to be licentious for every one may say If I have assurance of Salvation what need I employ my self in good works A. This is the thought of a prophane person and not of a child of God for none can promise themselves Salvation without good works We know not our Election by Election but by the examination of our Consciences therefore S. Peter 2 Epist 1.10 compared with vers 5 6 7 8. would have us give diligence to make our Calling and Election sure by good works And the Holy Ghost who is the Spirit of Adoption in the hearts of Believers is also the spirit of Holiness And in witnessing to them that they are the children of God he giveth to them also such holy Motions and Affections Q. Yet in the Scripture we are often exhorted to fear and trembling Psal 2.11 Serve the Lord with fear and rejoyce with trembling And Phil. 2.12 S. Paul would have us to work out our Salvation with fear and trembling And 1 Cor. 10.12 Let him that thinketh he standeth take heed lest he fall A. By these words we are not exhorted to distrust but to a reverend fear and to walk before God with an holy care and fear lest we should offend him And this fear of God is so far from being prejudicial to the Confidence we ought to have in the goodness of God and to the assurance of Salvation that on the contrary it is an effect of Faith and a most assured indication that our Assurance is not a carnal Security but sincere and right and in this fear Believers walk on to the Salvation that they wait for Jer. 32.40 Acts 9.31 SECT XXXIII Of Sin and if all Men are Sinners Quest WHat is Sin A. Whatsoever is contrary to the Law 1 Joh. 3.4 Q. Are all Men defiled therewith A. Yes except only Jesus Christ who is the Lamb without blemish 1 Pet. 1.19 For if we say we have no sin we are Lyers and the truth is not in us 1 Joh. 1.8 In many things we offend all James 3.2 Q. Yet the Scripture gives testimony to many Believers that they have walked without reproach in the Commandments of God that they have been holy and righteous and have loved God with all their heart as David Job Zacharia and Elizabeth A. These things are not said of them because they were without sin for the Scripture it self gives us an account of great sins committed by them as of David's Adultery Zacharia's Distrust Job's Murmuring but because they walked in the integrity of Conscience and gave themselves with all their heart and power to serve God Q. In what sense then are Believers called just and holy A. They are called just and righteous because the Righteousness of Jesus Christ is imputed to them Rom. 1.17 and they are accepted of God as righteous themselves Secondly They are called righteous in opposition to the wicked which the Word of God calls Workers of iniquity Thirdly They are particularly called holy because God sanctifies them by his Spirit and consecrates them to his Service and calls them to be Saints Rom. 5.17 and 6.17 Q. Why doth David say then Psal 18.24 that God hath recompensed him according to his Righteousness and according to the cleanness of his hands A. He speaks so to maintain the innocence of his Carriage in respect of Saul and his other Enemies which persecuted him without cause but when he speaks of his Righteousness before God he prays that He would not enter into Judgment with his Servant for in thy sight says he shall no man living be justified Psal 143.2 and Psal 130.3 4. If thou Lord shouldst mark iniquity O Lord who shall stand But there is forgiveness with thee that thou maist be feared Q. Notwithstanding S. Paul speaks of perfect men Phil. 3.15 Let us therefore as many as be perfect be thus minded A. S. Paul calls not them perfect in respect of their fulfilling of the Law but in respect of the perfection of their growth and Advancement in the knowledge of God and therefore he opposed 1 Cor. 14.20 perfect men to children Be not childrin in understanding but be ye children in malice but in understanding be ye men in the Original be ye perfect And the Apostle Heb. 5.14 says that Strong meat that is to say Solid Doctrine belongeth to them that are of full age even those who by reason of their use have their Senses exercised to discern both good and bad SECT XXXIV Of Venial and Mortal Sins Quest WHat doth Sin deserve A. Death The soul that sinneth shall die Ezek. 18.4 Q. Yes indeed for mortal sins but there are venial sins which are of so small importance that it would seem that they merited not to be punished with death A. The Word of God makes no such distinction it shews us indeed that some Sins are more grievous than others and that he who knoweth his Masters will and doth it not shall be beaten with many stripes but it shews us likewise that all Sins without exception are by nature worthy of death Rom. 6.23 The wages of Sin is death And our Saviour tells us Matth. 12.36 That for every idle word that men shall speak they shall give account thereof in the day of judgement and Matth. 5.22 That he who call'd his Brother Fool is