too So did their children their childrens children as did their fathers so doe they vnto this day It was but a Pagans argument to Theodosius the Emperour Seruanda est tot seculis fides nostra Ex Ambros Epist lib. 5. Epist 30. sequendi sunt maiores nostri qui secuti sunt foeliciter suos And the Emperours Letter to the States of Germany assembled at Wormes against Luther sounds and runnes in the same tenour Fox Martyrol pag. 851 col 2. Our predecessors were obedient to the Romish Church and therefore we cannot without great infamy and stainâ— of honour degenerate from the examples of our elders but will maintaine the ancient Faith and giue ayd to the See of Rome But heere first of all wee desire no better aduocate for our selues then Gratian I wil set down his owne words Si consuetudinem fortassis opponas Distiâ—ct 8. cap. â— duertendum quod Dominus dicit egosum via veritus Non dixit egosum consuetudo sed veritas Etcerâ—â— vt beati Câ—priani vtamur fanteÌ„tia qualibâ—t consuetuâ—do quantâ—â—is vetusta quantumuis vulgata veritati omnino est postponenda vsus qui veritati contrarius est abolendus Secondly M. Caluins note on the fourth of Iohns Euangell and the 20. vers Ioh. Caluin in Euangel Ioh. is here worth the noting Verae pietatis desertoribus solenne est vt patrociniu sibi ex PatruÌ„ exemplis quarant It is a very ordinary thing with Sectaries and Apostates from Religion to vrge for their doings their fathers examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.51 Oh yee Apostaticall generation which doe as much as in you â—es to resist the Holy Ghost as your Fathers haue done so will you doe too But your time blinde obedience well befits Mast Scots hylomythie pa. 40 Such earth bread doltish dull and sluggish wits But ayery Spirits acquainted with the light Will not bee led by custome from the right No loue no friends no predecessor shal Peruert their iudgements they examine all This is the practise of some in France obserued out of Caluin by Reg. on the artic of Religion Art 21. Your Fathers haue stepped awry in some points of doctrine and you hauing once entred their by pathes will needs runne into the desert of errour Your Fathers liuing in the stinking ayre of Popery could not choose but bee tainted with some infection of Heresie What then Dare you say they died in their pollution Did God reueale vnto you the time the houre of their conuersion Do you not know that God might haue his secret working performed vpon them euen at the very last gaspe Doe you not acknowledge that God can saue such as are not pertinatious in their Heresies euen Jnter pontem fontem When there is no sensible hope When their foule is at the pits brink hee can call it backe againe that the pit shall not shut its mouth vpon it I haue often greatly wondred saith M. D. Luther how that in all the time of that tyrannizing Sect of the sonne of perdition Luther in epist ad Galat. ca. 2. tom 5. operum fol. 311 for so many hundreths of yeares together the Church should subsist in the midst of such gret darkenes and in the throng of so many errours Afterward I conceiued that there were certaine called of God by the Word of his Gospell and Baptisme who walked in the simplicitie and humilitie of their heart thinking the Monkes onely and such as were anointed of Bishops to be holy men and Religious but themselues to be profane and irreligious and in no wise to bee compared with the other Whereupon finding themselues emptie of all good workes and meritâ— which they might oppose to the displeasure and rigour of Gods Iustice they clung close to the passion and death of Christ and in that simplicitie were saued Neither was this the case of simple ones onely but euen of their deepe Doctors 1 Ioh â— 19 their holy Hermits their sanctified Monkes of whome I may truly say That howsoeuer they liu'd among them yet were they not oâ— them Which assertion though it might haue beene doubteâ— of all their life time their habits and cooles manner of liuing colouring it out to the world that they were Papists yet the point of death approaching put the matter out of question when for all their regularities and obseruances as Monkish as euer for all their comport and carriage as superstitious as euer for all their meanes and manner of liuing We do iustly coÌ„clude that many Papists especially our Forefathers laying their whole trust vpoÌ„ Christ and his merits at their last breath may be and oftentimes are saued as Popish as euer could be deuised they will be found to haue dyed true Protestants casting from them all trust and relyance on their owne works and putting their whole trust and affiance in the mercies of God through Christ Iesus Such was that good Hermit Agatho good in name and in truth good Such was that blessed Saint Bernard the best Monke that euer was Both which on their death-beds to haue renounced themselues vtterly His Maieties speach in the Parliam 1605. De Agatho ne vide Luther vbi supra fol. 313. De Bernar in 4 cap. ad Galat. fol. 400. tom 5. and to haue had recourse onely vnto Christ you may reade in that worthy Authour afore cited And I think verily saith Luther that Ierome and Gregory and many other Fathers and Hermites were after the same manner saued And the ground of this his thus reasoning is for that we are not to doubt but that euen in the Old Testament many of the Kings of Israel and other Idolaters likewise were saued for because it pleased God euen in the houre of death to turne their hearts causing them to cast away all their vaine confidence they put in their Idols and to apprehend that promise of God as concerning that seede of Gen. 22.18 AbrahaÌ„ which was to come to wit Christ in whom all the Nations of the world should be blessed Vide in hanc senteÌ„tiam D D. Hakeâ— in his answ to DD. Carier an English Italionated Doctor c. 2. sect 19 p. 127. Potens est dominus miserecordia sua indulgentiam dare Non tamen quia aliquando erratum est ideâ— semper errandum est Cyprian epist 73. v. etiam Directions to know the true Church pag. 83. Non intelligendi viuacitas sed credendi simplicitas tutissimos facit Aug. Apostolus de iudais dicit zelum Dei habent sed non secundum scientiam pares estis omnino exceptis duntaxat illis quicunque in vobis sunt scientes quid verum sit pro animositate sua peruersitatis contra veritatem etiam sibi notissimam dimicantes August Vincent epist 48. Hence proceede our charitable censures of such of your Fathers who liuing in the darkenesse of superstition could not so well see the way to heauen and to reformation in their life time as their meeke hearts could haue wished
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
men his holy Scripture euen as a Prince vseth a Cryer for the promulgation of his lawes vnto his Subiects And here take this similitude with you a man goeth to the Vniuersitie as vnto the very shop and store-house of Learning yet hereupon it followeth not that the truth of that learning we are taught there in the Vniuersitie doth depend on the authority of the Vniuersity Besides this must aâ—so be obserued that whatsoeuer the Papists say tovching the authority of her Church aboue the Scripture doth nothing at all profit them but that they manifestly beg the point in question whilest they thus argue The Church hath authority aboue the Scriptures The Pope of Rome is the Church Ergo. For suppose wee grant them their Maior which notwithstanding is false as wee haue manifestly proued yet they are neuer able to prooue their Minor as shall bee showne anone more distinctly VVhat is the second propriety of the word of God or the holy Scripture Syst Theol. pag. 176. That it bee intire perfect and sufficient to saluation which is prooued by that Ioâ— 20.30 Many other signâ— did Jesus which are not writteâ— in this Booke but these thinges are written that you may beleeue that Jesus is the Christ that Son of God that you beleeuing might haue life by his name Out of which place â— thus reason That which is sâ— written that by it wee may beleeue in Christ Iesus and sâ— obtaine eternall life that 〈◊〉 say is sufficient to life eternall But the Scripture is so written Ergo. Againe thence I thus argue The holy Scripture was written to this end that wee might beleeue in the Sonne of God and get eternall life Ergo. Whatsoeuer Word is not written profiteth or auaileth vs nothing to faith to eternall life which must diligently bee noted against the errour of the Papists which say there are two words of God Quod non legi vsurpare non debeo Amb. Non sum alioruÌ„ sermonum discipulus nisi coelestium Origen the one written the other vnwritten vpon which pretence they will needs obtrude vnto vs Traditions which they call Apostolicall the Decrees of the Popes and the custome of the Church Of which the Councell of Trent in the fourth Session thus speaketh Whosoeuer doth not with like affection of mind reuerence the Traditions of the Church as hee doth the holy Scriptures let him bee accursed But against those Traditions first note the sufficiency of the Scriptures Secondly this argument The Traditions of the Chuâ—ch either agree with the holy writ or they dissent from it If they be coâ—sonant to it then they say the selfe same thing thâ— Scripture saith and so theâ— are Scripture for that oughâ— not in all reason to be done bâ— mâ—â— which may bee performed by fewer Or they dissenâ— from the Scripture as all thâ— Traditions of the Popes as namely that Tradition wherby the Cup in the Lords Supper is prohibited to be administred vnto the lay people and such like And if they disagree with the Scripture they cannot fill vp the Scripture for that which is repugnant to any thing doth not fill vp but rather quite ouerthrow it Another testimony of the perfection of the holy Scripture is most manifest in the 2 Tim. 3.16 The whole Scripture is giuen by inspiration from God and is profitable to teach to reprooue to correct to instruct that the man of God may be perfect and perfectly instructed to euery good worke From whence wee may frame these arguments First the Scripture is a totum an intire thing Ergo it is perfect for a totum is that which wanteth no necessary parts Secondly that which sufficeth vs for doctrine Adoro plenitudinem ScripturaruÌ„ Tertul. for reproofe for correction and instruction that is full compleate for there is none that can shew any thing besides whereunto the Scripture should bee profitable But the Scripture is sufficient to those things Ergo. Thirdly that which maketh a man perfect and furnished to euery good worke that same must needs be perfect but thâ— Scripture doth so Ergo. The Maior is therefore true because there is no effect which is more perfect then its cause or because a perfect effect presupposeth the cause to be perfect and nothing can giue that to another which it hath not it selfe if the Scripture therefore make men perfect then it must also be perfect VVhat is the third propriety of the holy Scripture That in the Articles of faith Syst Theol. pag. 199. which are necessary to saluation it bee plaine easie and perspicuous easie I say and perspicuous first in respect of them to whom 〈◊〉 ought to bee a light for theâ— saluatioÌ„ according vnto thâ— 2 Cor. 4.3 If our Gospell be hid it is hid to them which perish whence it necessarily followes that the Gospell is not hid but cleare and open to those which doe not perish as Peter saith 2 Pet. 1.19 You doe well in that you attend to the word of the Prophets as vnto a light that shineth in a darke place Psal 19.7.8 The word of God is cleare Psal 119.105 The word of God is a light to our feete and steppes Secondly the Scripture is easie as it is an instrument which it hath deriued to it from the principall guide the holy Spirit who is that true teacher and interpreter of the Scripture Ioh. 14.26 The Aduocate which is the holy Ghost he shall teach you all things 1 Ioh. 2.27 That annointing that is the holy spirit teacheth vs of all things Also Ioh. 16.13 When that spirit of truth shall come he shall leade you in all truth Lastly it is easie if that in the handling of it wee vse conuenient meanes and expound one place by another according to the rules of good and lawfull exposition which you may reade in the 201. page of my Systeme of Diuinitie If then any shall demand Syst Theol. pag. 201. who hath the authority to interpret the Scripture if the Pope of Rome be he I answer that euery one is the best interpreter of his owne words whereas therefore the Scripture is the Word of God and of the holy Ghost and not of the Pope of Rome therefore the holy Spirit hath the authority to interpret as that true aduocate and teacher of verity But why then doth the Bishop of Rome chalenge to himselfe this authority to interpret the Scriptures I answer because he knowes well enough how bad his cause is and therefore dares not submit his Tenents to the Word of God or the Scripture if it be rightly vnderstood and therefore will he wrest and stretch the scriptures at his owne pleasure Touching which poynt I would haue you note the words of a certaine Apostate from the faith Casper Schoppius Papist who is now at Rome with the Pope hee in that Epistle he wrot touching his defection from vs vnto the Papists about sixe yeares agoe set out at Ingolstadium in the 24 page saith thus The
any of the Articles of faith that also can little auaile them because wee doe dispute and iudge of doctrine and faith by the word of God and it may be so disputed although that point of the Church bee not before handled Syst Theol. pag. 390. for the Word of God is before the Church and aboue the Church neither hath the Church any authority to wrest the Scripture as wee haue formerly proued in the common place of Scripture But here I would haue noted the exceeding fraud of the Popish Writers that when they haue made a great stirre about the Church and stood long vpon it at length they conclude the Church to be a Councell consisting of the Pope the Cardinals and Bishops and so exclude all other which are neither Cardinals nor Bishops from the Church at least remoouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insoleÌ„t pride of their Spiritaltie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto me now it followes that you instruct mee in the matter of the Iustification of man before God wherefore shew me J pray you what is Justification It is the absoluing of sinnefull man from his sinnes Syst Theol. pag 413. De Iustificatione Zanch. CoÌ„fess c. 19. item Loc. Com. 11. Calu instit lib. 3. cap. 11 seqq or it is a forgiuing of sinnes by the meere grace and fauour of God for the merits of Christ imputed and applied vnto vs by Faith What are to bee considered about Iustification Foure things 1. the principall cause 2. the instrumentall cause 3. the effect and fruite and lastly the necessary adiunct What is the principall cause of JustificatioÌ„ before God The principall cause is either primarie or secondary the prime câ—use is the grace and mercy of God the other cause is the merit of Christ or the death and passion of Christ made ours imputed vnto vs or appropriated vnto vs so truly that the PassioÌ„ of Christ should besteede vs as much as if we our selues had hanged on the Crosse and had died for our owne sinnes Hereof we haue manifest testimonies of the Scripture Rom. 5.8.19 As by one man many were made sinners Ipse peccatum nos iusticia nec nostra sed Dei nec in nobis sed in ipso sicut ipse peccatum non suum sed nostrum nec in se sed in nobis Sic ergo sumus iustitia Dei in ipso vt ille est peccatum in nobis nempe imputatione Aug. c. Rom. 4.5.6 Blessed is the man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5.21 Hee made him which knew no sinne to bee sinne for vs that wee might bee made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3.9 That J may bee found not hauing my owne righteousnesse but that which is by the faith of Christ Now there is no opposition in this we say Syst Theol. pag. 420. that a sinner is iustified by the meere grace of God and yet by the merit of Christ because it was brought about by the meere mercie grace of God that Christ performed that meritorious work for vs for Christ was in no wise bound vnto vs to die for vs but hee out of his meere grace and mercy did vndergo death for vs. What is the Instrumentall cause of Iustification Only faith in Christ De Fide Zanch. Loc. Com. 7 8 insomuch as by faith euen as by a hand and instrument wee lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is Faith Faith is not only a bare knowledge of the History of Christ Syst Theol. pag 427. Calu Instit lib. 3. ca. 2. but it is also a sure confidence of the heart whereby wee set downe in our selues for certainety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ Note here two maine errours of Poperie whereof the first is that faith is only a certaine Historicall knowledge and no true and sure confidence of the hart against which the Scripture it selfe directly speaketh Rom. 14.5 and Heb. 10.22 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides some what opened The second errour is that we come by the remission of sinnes Calu. Instit lib. 3. cap. 14 15. 17. 18. not by faith alone but also by the merit of good workes contrary vnto those sayings in the Scripture Ephes 2.8 By the grace of God you are saued through faith and not of your selues Rom. 4.3 Abraham beleeued and that was imputed vnto him for righteousnesse Againe Vnto him not that work ethe but that beleeueth in him which iustifieth the wicked his faith is counted for righteousnes Luk. 8.50 Mark 5.36 Si credis fidei cur alia infers quasi iustificare non sufficiat sola Chrysost saith Christ onely beleeue which is all one as if hee had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone wee are iustified yet the sense is manifestly put downe and other words therevnto equiualent are contained in the Scripture for whereas the Apostle saith Rom. 3.28 Wee conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if hee said Wee conclude that a man is iustified only by faith for a man must needs bee iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galathians Gal. 2.16 Non opus est lege quando impius per solam fidem iustificatur Ambros Ephs 2.5 Tit. 3.5 We know that a man is not iustified by the workes of the Law but by the faith of Jesus Christ Not By those righteous deeds which we haue done but by his owne mercy hee hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therefore it remaineth that wee say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our workes doe not merit for vs forgiuenesse of sinnes I proue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 QuaÌ„taelibet fuisse virtutis antiquos praedices iustos non eos saluos fecit nisi fides Aug. By grace are ye saued through faith and that not of your selues it is the gift of God not of workes least any should boast Secondly Philip. 3.9 Rom. 3.24 II. Wee are iustified before we do any works as S. Paul expresly witnesseth of Abraham that before hee had done any good worke he was iustified
before God Rom. 4.2 where hee saith Non praecedunt iustificandÌ„u sed sequuntur IustificatuÌ„ Aug. If Abraham had beene iustified by workes he had wherin to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but beleeueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnesse III. Arg. is taken from the proprietie of our workes Our works are debts therefore by them can we deserue nothing Nihiles per te Deum inuoca tua peccata sunt merita DeisuÌ„t supplicium tibi debetur cum praemium ad venerit sua dona coronabit non merita tua Aug. Vae etiam laudabili hominum Vita si remota misericordia eam discutias Aug. Ipsa nostra iusticia quaÌ„uis vera sit talis tamen est vt potius peccatorum remissione conslet quaÌ„ virtutum perfectione Idem Nostra si qua est humilis iustitia recta forsan sed non pura nisi forte meliores nos esse credimus quaÌ„ patre nostros qui non minus veraciter quaÌ„ humiliter di cebant Omnes iusticiae nostra sunt tanquam pannuâ— mulieris menstruata Bern. Antec is confirmed by Luk. 17.10 When you haue done all that you can do c. 2. Good workes are not ours but Gods now by that which is anothers and not our owne we can merit nothing Antecedent is proued Phil. 2.13 God it is who worketh good in you perfects it Eph. 2.10 Wee are his workemanship created in Christ Jesus vnto good workes which he hath prepared that wee should walke in them Thirdly our good works are not perfect therefore wee can merit nothing by them for three things there be required of him that will merit first that he hath that by which he will merit of his own secondly that it bee no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esa 6.64 All our righteousnes is like vnto a menstruous cloath And Phil. 3.8 Paul calleth his workes dung I vnderstand what iustifiing faith is now tell me the causes thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinary meanes wherby the holy spirit worketh faith in vs It is twofold namely Syst Theol. p. 436. the Word of God and the Sacraments The Word of God you haue already touched now tell me what is a Sacrament It is a holy signe instituted of God Syst Theol. pag. 439. whereby God maketh the beleeuers sure of his fauour the forgiuenesse of their sinnes De sacramentis Zanch. CoÌ„fess c. 14. and other benefits likewise by Christ his passion and death to bee bestowed vpon them Of what sortes are the Sacraments Of two sorts Sacraments of the Old and New Testament How many Sacraments were there in the Old Testament Syst Theol. pag. 448. Two to wit Circumcision and the Paschall Lambe How many Sacraments bee there in the New Testament Syst The. pag. 451. Two onely Baptisme and the Supper of the Lord What is Baptisme Calu. Instit l. 4. c. 15. It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and Holy Ghost being made wee are initiated and grafted into the Church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the blood of Christ and regeneration vnto life eternall See more in my Syst of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here only would be noted that errour of the Papists who haue made seuen Sacraments of the New Testament to wit Baptisme Calu. Instit l. 4. c. 19. Confirmation Pennance the Eucharist Extreame Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authority of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery SacrameÌ„t shold haue a signe and a thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all beleeuers in the Church and to conclude it is more then manifest that all Sacraments ought to bee instituted by Christ euery of which markes of a SacrameÌ„t cannot be auerred truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme the Lords Supper What is the extraordinary meanes of Faith Miracles Syst Theol. pa. 465. Miraculae necessariae erant vt crederet mundus postquam vero iam mundê° credidit qui miraculum quaeritmagnum est ipse prodigium Aug. which are extraordinary signes whereby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is need of Miracles whereas this is only the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therfore must cease after the doctrine be sufficiently confirmed Second errour is in that they thinke that Miracles is a marke of the true Church Quasi hoc non scriptuÌ„ esset venturos qui maximas virtutes â—edent ad corrumpendam veritatem Tertullian when as euen very hypocrites oftentimes haue done miracles yea and can do them Marke 13. v. 22. Luke 21.8 where it is plainly told vs that toward the end of the World there shall arise false Prophets which shall worke miracles But 2 Thess 2. ver 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the ende of the world to doe many miracles is a marke of Antichrist and the Apostle calls those Miracles lying wonders time and long experience testifieth so much for in the Monasteries how many sleights and iuggling tricks doe the Monkes finde out and practise to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification Syst Theol. pag. 416. It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists De certitudiuine salutis
which I had lost but he saith restore my ioy my comfort againe to me Therfore that text makes against themselues for if Dauid had lost that grace and spirit of God then had hee lost that his saluation but hee speakes otherwise hee saith only restore comfort vnto me for a true beleeuer when that he falleth into sinnes the holy spirit for all that remaineth in him yet it doth not cherish his conscience but it groweth sad and heauy and so ceaseth to bee glad and merry as before times he vsed to bee hee doth therefore desire of God that he would take away this sadnesse and heauinesse of heart from him and that hee would restore vnto him a ioyfull and gladsome spirit I haue heard as touching the fruite of Iustification what is that you told me was necessarily conioyned and annexed thereunto Because the iust man falls seuen times euen in a day Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to IustificatioÌ„ there must alwayes bee adioyned Repentance True repentance of what parts doth it consist De peniteÌ„tia Zanch. Loc. Com. 9. Calu. Iustit l. 3. ca. 3 Of two parts one of them as it were contrary vnto the other to wit griefe or sorrow for sinnes committed and the offending or displeasing of God and then comfort and confidence of the forgiuenesse of sinnes which is to bee had by for the merits of Christ See the 467. page of my Syst of Diuinitie and in the commeÌ„t vpon Vrsins Catechisme page 640. Calu Instit lib. 3. c. 4. Here note a double errour of the Papists whereof the first is Quid mihi ergo est cuÌ„ hominibus vt audiant confessiones meaes quasi sanaturi sint omnes linguores meos That vnto true repentance there is required Confession to a Priest To which errour wee oppose our iudgements First because such a Confession is no where commanded of God Secondly because there is no one example for it of any Saint through out the whole booke of God Curiosum genus ad cognoscendum vitam alienam desidiosum ad coâ—rigeÌ„dum suam Quid ame quaerunt audire quisum qui nolunt a te audire qui sint Aug. no example I say but which teacheth vs to make confession of our sinnes only to God So doth Dauid Psalm 51.4 Again thee only haue I sinned O Lord. And the Publicane Luke 18.13 Standing in the Temple confessed his sinnes only to God and thence wâ—nt away iustified Whereupon saith Chrysost Confesse thy sinnes to God for to doe this to man it is not safe for thee for that men may either discouer them or vpbraide thee with them The other Popish errour is Non gloriabor quia iustus sum sed gloriabor quia redemptus sum Gloriabor non quia vacuus peccati sum sed quia mihi remissa sunt peccata Non gloriabor quia profui neque quia profuit mihi quisquam sed quia pro me aduocatus apud Patrem Christus est sed quia pro me Christi sanguis effâ—sus est Ambros that Repentance which they call pennance is satisfactory as if wee by our repentance did satisfie for our sinnes vnto which detestable errour those places of the holy Bible are to bee opposed by which wee haue before made cleare that the passion of Christ doth sufficiently satisfie for all our sinnes You haue already sufficiently instructed mee about Redemption now take the paines I pray you to instruct mee about sanctification De Regeneratione Zanch in Epist ad Ephes pag. 161 seqq Calu. Instit l. 3. c. 5. Sanctification Regeneration and new Obedience or Conuersion vnto God are all one in signification And it is nothing else saue the changing of our depraued or corrupt nature into better and then a setled resolution to avoid sin hereafter and to frame our liues to som new course which may bee pleasing vnto God and beseeming our profession of Faith and Religion Syst Theol. pag. 475. which regeneration in this life certainely cannot be perfect but only inchoate and alwaies coÌ„ioyned with a combating a reluctance against sin or of the flesh and the spirit As the Apostle very largely sets it downe Rom. 7. Gal. 5. The good saith he that I would J doe not But in that other life we shall perfectly be regenenerated sanctified and reformed vnto the Image of God yet for all this Calu. Instit l. 3. cap. 16. Gods will it is our regeneration should bee begunne in this life and that good workes bee done by vs as our Sauiour commandeth Math. 5.16 Let your light so shine before men c. 2 Pet. 1.10 Labour to make your vocation and election sure by good workes that is Labor to giue vnto your selues a sure and to others an euident testimony that you haue true Faith from whence doe spring and arise good workes for Faith without workes is dead and indeed is no Faith 1 Thess 4.3 V. Zanch. in Epist ad Thessal This is the will of God euen your Sanctification Rom. 6.12.13 Make your members henceforth weapons of righteousnesse And most dreadfull is that speach Heb. 12.14 Without holinesse none shall see God Wherefore if it be demanded whether good workes are necessary vnto Saluation I Answer That if we take Saluation for our first entry thereunto namely Remission of sins and iustification then good workes are not necessary because it is most necessarily required that first our sinnes be forgiuen vs before we can do any good works pleasing vnto God good workes therefore are of no force to procure remission of sinnes which we doe obtaine onely by Faith contrary to the Papists tenent but if the word be not taken for the remission of sinnes but for life eternall which hereafter wee shall bee possessed of there is need then of good workes Sunt via ad regnum non causa regnandi Ber. as a meane and way but not as any meritorious cause of saluation for then indeed shall we be cloathed vpon if we be not found naked that is in that other life wee shall be fully renued and conformed if that we begin that reformation and sanctification in this life And this is that which the Apostle speaketh Heb. 12.14 Follow peace with all men and holinesse without which none shall see the Lord. How many parts are there of our Sanctification Two God workes and Prayer For in these two standeth our whole Regeneration and conuersion namely to doe good workes and dayly to call vpon God by Prayer What are good workes or what things are required vnto Workes which are good or pleasing vnto God Three things bee requisite to good workes First that they spring from a true Faith For Whatsoeuer is not of Faith is sinne Rom. 14.23 Heb. 11.6 Without Faith it is impossible to please God c. Secondly that they be commanded by God for what works soeuer are enioyned by men and not by God those are