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—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
should answer Before my sonne shall get a sonne and be a father I am would not all laugh at such an answer giuen to that question and that Christ is Man it needs no prouing because all grant it Why is not the sole humane Nature of Christ called a Person as well as euery one of vs be called persons Persona est 1. substaÌ„tia 2. singularis 3. IntelligeÌ„s 4. Non purs alterius 5 Non susâ—â—tata ab alio 6. In communicabilis Syst Log. l. 1 cap. 5. Totus totuÌ„ me assumpsit vt toti mihi saluteÌ„ gratificare tur quod u. in assuÌ„ptibile est incurabile est Lumb Although the humane Nature of Christ consisteth of a soule and a body euen as wee doe notwithstanding it cannot subsist a part by it selfe without adioyning it to the diuine Nature whereas wee can subsist euery one by himselfe seuerally otherwise hee is like vnto vs in other things sinne onely excepted as the Scripture witnesseth Heb. 2. verse 14. Because therefore the children are partakers of flesh and blood euen Christ also was made partakers of them And verse 16. He tooke not the Angels but the seede of Abraham whereupon hee ought to bee made like vnto all his brethren in substance namely according to his soule and body Which may bee obserued against the Vbiquitaries Syst Theol. pag. 320. who conceit there was another kind of humane substance in Christ then such as we haue namely such a one as can bee in one and the selfe same instant of time euery where in all places both in heauen and earth and so they confound the diuine and humane Nature one with the other I haue heard what bee the parts of Christs person now shew me what is the vnion of those two parts in Christs Person It is that indissoluble knot whereby the humane Nature is so surely tyed vnto the diuine and the diuine Nature so linked to the humane that of them two is made but one Person and that those Natures for euer cannot be disioyned the one from the other VVhat are wee to consider in this vnion Two things to wit The cause of the Vnion of the two Natures in Christ and then the properties of this vnion VVhat is the cause of the Vnion of these two Natures in Christ Syst Theol. pag. 313. Assumpsit quod non erat non a misit quod erat Aug. De Incarnatione Zanch. tom 8 pag. 16. seqq The conception of the humane Nature in the Virgin Maries wombe wrought by the Holy Ghost and then the Natiuitie and Incarnation whereby after that most strait coniunction of the humane Nature with the diuine in the Virgin Maries wombe the man Christ was borne and brought forth into this light See Syst Theolog. pag. 323. How many proprieties hath this Vnion Syst Theol pag. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cvrill Three First that it is exceeding fast and sure Secondly that it cannot possible bee dissolued Thirdly that by reason thereof those things that agree only to the one Nature are notwithstanding attributed to the whole Person Silua proprietate vtriusque natura suscepta est à maiestate humâ—litas à vertute infirmitas ab aeternitate mortalitas Leo. Vid. Pet. Lumbard l. 3. sent distinct 21. Syst Theol. pag. 326. because of either of those two natures See Syst Theol. pag. 320. I haue heard as touching the Person of Christ now it remaines that I bee instructed in the Office of Christ and first of all that you tell me how the office of Christ is called generally It is in generall tearmed the Office of a Mediatour What is a Mediatour Generally a Mediatour importeth such an one as doth reconcile the party offending to the party offended which reconciliation consisteth in these three things 1. The Mediatour must make intercession for him that hath grieued the party offended 2. Hee must satisfie the party offended for the iniurie and wrong done Non mediator homo praeter de itatem non mediator Deus praeter humanitatem sed inter diuinitatem solam humanitatem solam mediatrix est humana diuinitas diuina humanitas August 3. He must promise and lisewise prouide that the offender shall not offend any more And therefore when we say Christ is a Mediatour it is as if wee say that Christ is that Person that hath appeased God whome mankind by their sinnes had most gâ—ieuously offended and who hath giuen satisfaction to the Iustice of God by his Passion and Death who prayeth for sinners and applyeth his merit vnto them by faith who regenerateth them by his holy Spirit that they may begin in this life to hate sinne and to bee warie that they offend God no more Of how many sorts is the Office of Christ our Mediatour Of three sorts Propheticall Scerdotal Regal in regard whereof our Sauiour is called Christ i. e. anointed and appointed vnto this triple Office because in the Old Testament by Gods owne command there were anointed Profits Priests and Kings Which is the Propheticall Office of Christ and in what doth it consist It consists in two things 1. Syst Theol pag. 333. In the Office of teaching And 2. In the Efficacie of his teaching for Christ is called a Prophet 1. Because he hath reuealed God and Gods will vnto Angels and vnto men For God could no otherwise be knowne then by the Son according vnto that Iohn 1. 18. The Sonne who is in the bosome of the Father he hath reuealed him vnto vs. 2. Because he hath appointed and preserued in his Church the Ministery of the Gospell and bestoweth on his Church able Teachers and Ministers fitting and furnishing them with gifts necessary for teaching Ephes 4. vers 11. Christ hath giuen some to be Prophets other to be Apostles and Teachers 3. Because hee is powerfull by the Ministerie of the Word and inclineth the hearts of such men as are elect to beleeue and obey the Gospell Luk. 24. vers 45. Then he opened their vnderstanding that they might vnderstand the scriptures Acts 16. vers 14. The Lord opened the heart of Lydia to atteÌ„d vnto those things which were spoken by Paul Which is the Priestly Office of Christ and wherein doth it consist Syst Theol. pag. 340. It consists in three things First in the purging of our sinnes Secondly in the vertue and applying of that Purgation Thirdly in his Intercession for vs for as the Priest in the Old Testament had two Offices the one to make attonement for sinne and the other to pray for the people So likewise the Priestly Office of Christ heerein consisteth First that hee should offer himselfe as a Sacrifice to his eternall Father for our sinnes Secondly that he should make Intercession for vs vnto his eternall Father What are there to bee considered in the first part of Christs Priestly Office to wit in the satisfaction for our sinnes There be two namely the causes or meanes whereby Christ
Zanch. Miscellan 1. par p. 214 seqq Calv. Insti l. 3. c. 13. §. 3. who in their Trent Councell Session 6. boldly affirme that a man cannot hereof bee certaine in this life but ought alwayes to doubt of it and they adde that there can bee no greater sinne before God then that a miserable sinner should assure himselfe of Gods fauour yea and further they adde that whosoeuer shall holde that opinion ought to bee accursed To this their abominable errour we oppose most plaine places of holy Writt Rom. 8 vers 15. Yee haue not receiued the spirit of bondage but that spirit of Adoption by which wee crie Abba Father which spirit beareth witnes to our spirit that wee are the Sonnes of God This is a very horrible impiety that wee will not receiue the testimony of the Spirit but doubt of the truth certainty therof 1 Iohn 5.10 Hee that beleeueth in the Son of God hath the Testimonie in himselfe And surely if God would haue had vs to haue doubted Hoe dixit Deus hoc promisit si parum est hoc iurauit Aug. hee would neuer haue sworne that hee would bee mercifull to vs. But now he hath sworne thus much very euidently EZech. 33.11 As I liue saith the Lord that is as truely as I am and liue I will not the death of a sinner but that hee liue Also Iohn 5.24 Verely verely J say vnto you whosoeuer beleeueth in the Son hath eternall life And Woe bee to thee then saith Saint Austin if thou beleeue not God when he sweares to thee But the Papistes obiect Obiect Tria considero in quibus tota spes mea consistit Charitatem adoptionis veritatem promissionis Potestatem redditionis c. Bern. They that are weak are subiect to falling and they cannot bee sure of the grace of God Answ Who so are weake they may easily fall I limit the proposition thus vnlesse there bee one that is mightier who vpholdeth them Now God it is that holdes vs vp and that helpeth our infirmities And therefore certaine wee may be of the forgiuenesse of sinnes and of the grace of God not by any thing in our owne nature indeed which is weake but by the helpe and assistance of the holy Ghost making vs strong according to those sayings of holy Writ Psal 37.24 Though the righteous fall he shall not bee cast off because the Lord putteth vnder his hand Iohn 10.28 I wil giue vnto my sheepe eternall life neither shall they perish for euer neither shall any one take them out of my hand my Father which hath giuen mee them is greater then all that is hee can supply their wants readily and vphold them mightily Rom. 8.38 I am perswaded that neither life nor death neither things present nor things to come shall bee able to separate vs from the loue of God which is in Christ Again they obiect that place Obiect 1 Cor. 10.12 Hee that standeth let him take heed that he fall not I answer Solut. That the Apostle there speaketh of hypocrites which doe perswade themselues falsly that they stand and further he speakes also of the weaknesse of men touching which wee cannot be enough admonished to the end that wee may thinke saluation not to lie in our owne strength but in the grace of God only Obiection They vrge also that place Eccles 9.1 A man knoweth not whether hee is worthy loue or hatred Solut. Whereto I answere First that this is a fallacie not beeing limitted wee ought then thus to limit it A man knoweth not of himselfe but hee may know it The fathers speake against a vaine presumptioÌ„ not a godly assurance God reuealing it vnto him and the holy Spirit witnessing it Secondly a man knoweth not by those humane causes by the euent of Fortune and the chances and changes of these outward things And therein the Text it selfe is a mouth to expound it selfe for there it is said that a man by externall changes such as are riches pouertie health sicknesse honour contempt that a man cannot by these things nor any other externall estate iudge and certainely know whether hee bee in the fauour of God or be hated by him And therefore that their Argument is not sound which argue thus as many doe I am rich Ergo I am the sonne of God or I am poore Ergo God doth hate me This iudgement then whether wee bee in the fauour of God or not wee must take from Gods Word Sithence therefore it is certaine that a faithfull soule may bee assured of the fauour of God and the forgiuenesse of sinnes and may bee made partaker of the peace of Conscience as it is said Ro. 5.1 Being iustified by faith we haue peace thence another thing doth necessarily follow De perseuerantia Zanch. Miscellan 1. part p. 91. seqq iteÌ„ pag. 347. to wit That a man when hee is once receiued into the fauour of God and hath obtained remission of his sinnes that hee I say cannot fall away from the Grace of God nor lose his Faith nor be obnoxious vnto eternall daâ—nation For because we ought not to doubt of the grace of God therefore neither can wee fall away from the grace of God for if we could fall away from it then wee might doubt of it but we being once receiued into the grace and fauour of God that wee cannot altogether loose that grace of God the Scripture witnesserh Rom. 8.1 There is no condemnation to those which are in Christ Iesus if no condemnation then perpetuall fauour if no condemnation then also no time is wherin they may slide from the grace of God fall into condemnation for by no condemnation is excluded both all the kinds thereof and all occasions of falling thereinto Hitherto appertaineth that place Ipse ergo eos facit perseuerare in bono qui facit bonos qui autem cadunt pereunt in Praedestinaâ—orum numero non fuerunt August which before wee haue cited Iohn 10.28 My sheepe none shall take out of my hand which is all one as if hee had said My sheep shal neuer be taken out of my hand Which must be diligeÌ„tly noted against the Papists who affirme that a man after that he is taken into the fauor of God may fall again out of his fauour euen as if he had neuer been in fauor but may haue of a mercifull God an vncompassionate and irreconcileable God euen as when one falls out of the fauour of the King in stead of a gentle and kinde master hee hath now an angry and cruell Lord. Obiect But here they obiect that place in the 51. Psalme where Dauid after that horrible sinne of his was committed prayeth Restore vnto mee the ioy of my saluation vers 12. therefore say they hee had lost the fauour of God Solue I answer that the Papists doe not halfe well enough looke into the text for it is not said Restore vnto me my spirit
and enfold hâ— glorious Creature Man tâ—â— Creature of his good-wilâ— with the mists of Ignoranâ— and Errour Farre be it froâ— the thought of euery goâ—â— Christian once to thinke thâ— from such a good tree shouâ—â— Woe vnto you saith Christ that take away tâ—â— Key of knowledge Luke 11.52 â—â—me such bad fruit that from â—â—ch a blessed cause should â—â—oceed such a dissastrous efâ—â—ct that froÌ„ the light should â—â—ow darknesse Dei ordinatio non potest esse peccatorum obstetriâ— Cyprian from the reâ—erend reading of the Scripâ—â—res errours The Papists doings workes of darknesse Iohn 8.44 As for their â—oings that they also are of â—â—rkenesse it would if I â—ould particularize them reâ—uire a large Volume But 〈◊〉 single out and to instance 〈◊〉 one wherein they much reâ—â—mble their prince of darkeâ—esse the Deuill who hath â—eene a murtherer from the â—eginning Let their cruell â—nd barbarous butchering of 〈◊〉 many Saints of God meereâ—â— in the matter of Religion â—t the bloodie stabbing and â—iolent murdering of so good â—nd gracious Kings which â—hewed themselues like good â—Zechias forward and bent to reformation Though wee bee in DD. Carriers bookes no lesse theÌ„ Schismatiks for obiecting the hainousnes of this horrible Treason yet we will not leaue to obiect it but cry and thunder against it being as his sacred Maiesty hath rightly obserued not only a crying sinne of blood but a roaring and thundering sinne â— fire and brimstone DD. Hakw Answere to DD Carrier Ca. 2. Sect. 13 See likewise the worthy Sâ— F. Bacon now Lord Saint Albon his Essayes Paâ— 2. Ess 1. Of Religion Let the Deuill in the Vault who was the contriuer of that matchlesse Treason and the Powder Pioners that should haue beeâ— the Actors of the intendeâ— Tragedie let all these speakâ— if they belong not to darkenesse if they be not the sonne of the night Iohn 13.2 They thâ— digge through houses in the darke c. Iob 2â— 16 17. Qui malè agit odit lucem Aske the Powder plotters if they hated noâ— and shunn'd the shining lighâ— least their deedes should hauâ— beene reprooued censured condemned as they were anâ— as it fell out happily to thiâ— State and Countrey by thâ— watchfull eye of his Prouidence who is the Psalm 121.4 Keeper â— our Jsrael and neuer slumbers nor sleepes but is alwayes ready at hand to shend and defend his people whom hee hath set his loue vpon euen for his owne mercie goodnesse sake howbeit wee haue by our sinnes deserued to bee cassier'd out of his fauour to be ouertaken with imminent dangers and to be ouerturned with the power and powder the fire and fury of our enemies But euer loued and blessed be his mercifull goodnesse and patience Psal 124.6 that hee hath not giuen vs ouer as a prâ—y vnto their teeth Their snare was broken and our soule was deliuered O let this mightie and wonderfull deliuerance bee written on the postes of our gates let vs bee euer talking of it to our neighbours and friendes to our children and strangers that all with ioynt mouth and consent of heart may praise the Lord God of Israel for euer Now I doe from my soule desire that the blind-folded Papists and ignorant Catholiques as they will bee tearmed would but a little consider of these Doings of this Doctrine Hispan reformat C. 10. and then tell mee if they bee not nuzled in most pernitious heresie and most tyrannically helde vnder the very power of darkenesse it selfe Quod si illi haec omnia tranquillo animo et ad audiendum discendumque comparate spectare velint non tantum probabunt institutum nostrum qui relictis erroribus Christum eiusque Apostalos secuti sumus sed ipsi etiam â se deficient se que vltro aggregabuÌ„t ad partes nostras Iuel Apolog. pag. 148. See the occasionâ— of Mr. Copleys conuersion and among the rest you shall find the Powder-plor Copl Doct. Mor. obseruat cap. 2. sect 6. They that haue but the least spinke of ingenuitie will bewray betime and will timely bewayle their woefull estate These to vse the words Ezech. 20.43 of the Prophet shall remember one day their wayes and â—ll their doings wherein they â—aue beene defiled and they â—hall loath themselues in their â—wne fight for all their eâ—ils that they haue commitâ—ed And they shall know that â—he Lord is GOD when hee â—ath wrought in them this coÌ„â—ersion for his owne Names â—ake not according to their wicked wayes nor according â—o their corrupt doings Such desperate ones as Ieremy describes Iere. 18.12 Noluerunâ— veritati consentire nec victi et Quod volumus sanctuÌ„ est August vincent Epist 48. But for the ignorant obstinate â—bdurate Papist who wil not â—eare and vnderstand and bee â—onuerted who spurnes at the â—ery motion of Reformation Quaerimus vos qui a peristâ— vt de inuentis gaudeamê° de quibus perditis dolebamus August Vincent Epist 48. â—nd being settled on his lees groweth bold and impudent â—n the cause for who so bold â—s blind Bayard Let him be â—gnorant let him bee misted â—et him bee misse lead still These men shall one day know that there hath beene many Prophets among them who are cleare from the blooâ— of all men Si saepitis benè et rectè si autem non sapitis non vestri curam gessisse non paâ—itâ—bit August lib. 3. contra Epist â—eâ—â— an c. 59. ad finem Prâ—lâ—ps and they shall finâ— that their blood must rest vp on their owne hard hearts anâ— stiffe neckes What Sir may some oâ— them say doe you so hastilâ— include vs all in the pitt oâ— confusion because wee prâ—fesse another Religion I teâ— you truely wee haue as gooâ— hope to come to Heauen aâ— your selfe Doe wee walâ— in any other saue in the step of our with them still Custome hath borne must way and euer will And good or bad what their Forefathers did They 'l put in practice too else God forbid G. W. forefathers aâ—â— progentors Dâ— we professe anâ— other Râ—ligion Tantum se isti debent inscitia ac tenebris superiorum temporum luel Apol. pag. 138. then that which the bequeath'd vnto vs whicâ— we will liue and dye in too The Moales speech in Mast Scots Vnio pag. 37. of his Philomythology Wee our forefathers customes still obey Doe as they did and follow their blinde way Not striuing busily our wits t' approue By searching doubts but rather shew our loue By louing euen their errours that are gone Or reuerently beleeuing they had none True it is like enough you will doe so whatsoeuer bee said to the contrary For as the wise King saith of a foole Prou. 27.22 Bray a foole in a morter and he will neuer bee the wiser The holy Spirit hath branded those people with blacke who practized that long since which you plead for now 2 King 17 41. v. Mr. Scots Vnio in the Epimythium p. 48. So those nations feared the Lord and serued their Images
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
But as for those obstinate wretches furious spirits branded with the marke of the Beast and therefore firebrands of hell too too headstrong in their erroneous opinations as the Lord gaue them vp to a reprobate sense that they should not receiue the loue of the truth and so be saued and they now fry for it So assure your selues if yee insist in their steps and resist all good admonitions you can neuer flye their Mat. 23.33 punishment For it is iust with God that those which haue beene Quos similis culpa coinquinat par quoque paenâ— constringer Gregor pares culpa shall be also pares pana Bee partakers of their sinnes you shall certainely be sharers in their punishment O then yee Mat. 3.7 generation of Vipers bee forewarned of the heauy vengeance to come Doe not with the deafe Adder alwaies stop your eares to all godly and Christian admonitions but take them at length to heart and say not with your selues Wee haue had ranke Papists to our Fathers we haue had such as haue derided and mocked your Orthodoxe Religion for our patternes and presidents for I dare boldly affirme in the words of our Sauiour that vnlesse yee repent and be conuerted you shall likewise perish Be not like them in Saint Austine Verum est quod dicitis to professe all true that wee say Non est quod respondeatur and that you haue nothing to say against it Aug. Vincent epist 48. Sed durum est nobis traditionem Paretum relinquere but it seemeth a hard thing vnto vs to forsake the faith and tradition of our Fathers For consider it well in your hearts why should your Fathers examples mislead you into errour O what a senselesse part is this in you Mast Scots Phylomythologie p. 41. Your Fathers faults and errours to allow And not much rather to reforme your owne By shunning the defect which they haue showne Shall the vaine conceit of your Fathers worth Ezech 20.18.19.20 Quos Christus vocat secum in aternum mansuros pater forsaÌ„ reuocat secum in aeternuÌ„ arsuros vid Bern Epist 2. weigh downe Gods holy Word Will you conferre nay preferre man to God If the Fathers of your bodies leade you one way and Father of Spirits bid you goe another haue you not learn'd to obey God rather then men will you not grant that which reason hath alwaies held for certaine and grounded truth Demosth contra Aristocrat Viuendum est legibus non exemplis Goe to then thinke not to shrowd your doings with your Fathers exemplarie dealings For as it is well vttered by the Heathen Oratour Jmpudens est Oratio dicere sic factum est But let the bright and cleere Law of God shine in your hearts let it dwell in you plentifully in all wisedome here the Word of God from others Si non dedignentur legere malè mihi sit ita enim in tanta causa iurare ausim nisi tandem capiantur Petr. Mart. Loc. com c. 6. clasi 1. sect 14. reade it by your selues Ab eo speranda est intelligentia qui pulsantibus aperiet querentibus demonstrabit petentib non denegabit Hilar. in Ps 125. Multum domini de tua bonitate praesumo quoniam tu ipse docet petere quarere pulsare tu domine qui iubes petere fac accipere consulis quarere da inuenire doces pulsare aperi pulsanti confirma nie infirmum restaura nie perditum suscita mè mortuum c. August Meditat. cap. 39. sect 9. pray to God for a right vnderstanding of it marke it well ponder it in your heart and examine all your tenents and courses by it and then the Lord opening your eyes to see your owne mis-doings and your Fathers mis-leadings you will confesse your Fathers follies wherein you haue liued and professe to leaue them with all speedie reformation in new obedience vnto Gods holy will and Commandements And this I pray God that of his infinite goodnesse he will grant vnto you that so by the conuersion of your soules his holy Name may be glorified his Angels gladded his faithfull confirmed â— our hearts comforted and the borders of Christs Church enlarged and that for the merits of Chrst Iesus his onely true naturall Sonne our alone all-sufficient Sauiour and Redeemer Amen An Apologetique to tâ— Christian Reader for the worke in and about the Translation Gregor Nazian Monostich Horat. Carm. l. 3. od 6. Reu. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc omne principium liue reâ— exitum Of all thy studies and intentions seâ— That God the Alpha Omega be DA veniam Scriptis remembring that of the â—postle 1 Cor. 12.7 The maâ—festation of the Spirit is giâ— to euery man to profit withâ— The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—â— is the gâ— and graces of the â—pirit of 〈◊〉 are bestowed vpon vs noâ— bee wrapt vp in a Napkin 〈◊〉 hid in the earth but for maâ—festation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon the aâ—ent Greekes well expressed 〈◊〉 and light by one common na◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch shews in the â—â—futation of that common M◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what our Sauiour spake with a primary direction to his Apostles Vos estis lux mundi Yee are the lights of the world may in a secondary application be affirmed of euery Christian or else Saint Paul would not say Among whom yee shine as lights in the world Now least any one should exempt himselfe therefore euery one is put in the â—ext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as there are none furnished with all gifts so there are none but they haue some gift and the doner will looke for his owne with aduantage As euery man therefore hath receiued the gift so let him minister thereof to others for the good of others Looke not euery one on your owne things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but euery one on the things of other A good lesson for this incroaching and Monopolizing world wherein euery man is for himsefe as the prouerbe saith and as the Apostle The Attestation of a friend touching this Booke inserted in a Letter to the Translatour In your Translation you haue laboured that they that will read may haue delight and that they that are desirous to commit to memory might haue ease and that all into whose hands it commeth might haue profit 2 Maâ— 2.25 Adam Airay S.S. Theol. Bat. M.D. Esquire To his good Friend T.V. WHat Thou do'st teach by others heretofore Hath likewise bin But yet by no man 〈◊〉 To the true life That by thy godly care Thou and thine Authour equally doe share Thou praisest him Translating but if he Vnderstood English he would more praise thâ—â—e Thou to our Nation ha'st his Doctrine showne Which to our vulgar else had not â—eene knowne As much by this thou get'st as ere he wanâ—â— England praise Vicars Dâ—ntâ—k her Keâ—keâ—man Mich. Drayton 〈◊〉 â—postle complaineth Euery man seeketh his owne things none â—he things of
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
sinne What is the third propriety of Christs Passion That it was most sufficient Per Christum hominem iustitiae Deiplenissime satisfactum pregenere humano Bellar. lib. de asccusment in De um grad 13. cap. 3. neither neede wee any more expiation which is proued by that Heb. 9. v. 26. New was he in the end of the world made manifest by that offering vp of himselfe once to take away sinne And verse 28. Christ was once offerd vp that hee might take away the sinnes of many And yet more euidently Heb. 10.12 This man after the offering of his sacrifice sitteth for euer at the right hand of the Father And vers 14 By his one oblation that is by that his oblation which only is most perfect and sufficient Now that with is said Col. 1.24 Objection I fulfill the remainders of Christs suffering or passion in the flesh Soluti It must not be so vnderstood as if the Passion of Christ were not of it selfe sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sunt duplicia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne sua quadaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in membris quae sunt Christi quia meÌ„broruÌ„ Zaâ—ch but needed some addittament to fill it vp but there by a Synecdoche the Passions of Christ hee calleth all such as the members of Christ were to suffer as if he said I must also indure those afflictions which Christ shall feele in his members as he expressely annexeth I fulfill the remnant of Christs Passion in the flesh for the body of Christ which is his Church that hee might plainly shew that hee spake not of that passion which Christ suffered for our sinnes Omnes sanctorum afflictiones vel sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qâ—â—bus puniuntur peccata vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus probatur fides vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus confirmatur doctrina de his loquitur Melanct. but of the crosses and afflictions which the Church must sustaine in this world which Church by a Metaphoricall kind of speaking is the body of Christ And this which we haue spoken about the sufficiency of the passion of Christ we must note againe against the Papists who reach and say that expiation and purging of sinne is partly by good workes which shall bee confuted in the doctrine of Iustification partly by the Masse which shall likewise bee confuted in the point of and concerning the Lords Supper and partly by Purgatory which say they is a fire in which the soules of men after this life are tormented with temporall paines and are purged from sinnes and from which the soules of such as are aliue by fauour and by prayers may be deliuered as the Councell of Trent saith in the fifth Session Against which obserue these reasons First Calu â—nsti l. 3. c. 5. §. â— seqq in the sacred Volume there is no one testimony of Purgatory nor not so much as one example of any one that was in that Purgatory fires Ergo it is a meere inuention of their owne braine They vrge a place Obiecti 1 Cor. 3. verse 13. where it is said that by the fire shall be made manifest and proued euery mans worke of what sort it is But they apply this to Purgatory very foolishly Solus for the Apostle speaketh as touching the edifâ—cation of the Church and saith that the time shall come when it shal be tryed and examined how much euery one hath profited in edifying the the Church by the word of God and the holy Spirit which two he calleth fire by a Metaphor Hee addeth further Verse 15. He shall be saued but euen as it were by the fire where abiding still in the Metaphor and similitude he saith that not all those who haue not edified aright shall straight way bee damned for euer but that they shall suffer a tryall in their owne conscience because they haue not so faithfully discharged their Office as they should Secondly obserue two manifest sayings of the holy Writ wherein you shall finde but two places only that must bee in the next world pointed out vnto you the one for the blessed the other for those who are eternally damned Mark the last 16. Iohn 5.24 Verily verily I say vnto you who so heareth my word and beleeueth in him that sent me shall not come into iudgment and by consequence not into Purgatory which is a part of Iudgement but shall passe from death to life Reuel 14. vers 13. Blessed are they henceforth which dye in the Lord. Henceforth that is from the very moment wherein they dye There is also a plaine place Luke 23.43 where Christ saith to the thiefe To day shalt thou bee with mee in Paradice whereas he if any needed this Purgatory fire I haue heard sufficiently as concerning the first part of Christs Priestly office namely the purging away of our sinnes tell me what is the second part of the Priestly Office of Christ Syst Theol. pag. 357. It is that effectuall application whereby Christ doth alsufficiently and powerfully apply that his purging performed by him vnto the faithfull so that by it they may obtaine remission of sinnes reconciliation and peace What is the third part of this Office of Christ It is his intercession for vs VVhat doe you meane by intercession I doe not meane any Prayer or suite whereby Christ would get vnto vs againe the the fauour of God as one man is said to interceed for another that he may procure him somewhat but I vnderstand first that perpetuall value and vertue of the Sacrifice of Christ namely in that Christ presenteth his passion which he suffered for vs vnto the eternall Father Secondly the Fathers consent resting in this Passion of Christ contented and agreeing that this Passion of Christ shall be of force for vs for euer VVhich is the third Office of Christ His Regall Office Syst Theol pag. 359. for Christ is not only a prophet a priest vnto vs but he is also a King In what points consisteth the Regall Office of Christ In foure First in that hee gouerneth the Church by his Spirit and by his Word and doth not only shew vnto vs by his Word what we ought to doe but by the worke of the Spirit in vs enableth vs to doe them Secondly in that he defendeth vs against our enemies Satan Sinne and Death that they haue no power to hinder our saluation Thirdly in that he beautifieth his Church with excellent gifts and appointeth the Ministerie of his Word making men obedient vnto his owne ordinance Fourthly in that at the end of the World he shall appeare to bee Iudge of all men Syst Theol. pag. 368. and shall condemne the wicked to eternall punishments but shal make the godly to shine with eternall glory I doe already conceiue the office of Christ what it is and of how diuers sorts it is now I would haue you tell mee what the obiect is about
which Christ exercises this his Office It is the Church Calae Instit lib. 4. ca. 1. De Ecclesia Zanch Miscellan 2. part pag. â—1 seqq item Confess cap. 2â— How many waies is Church taken Two waies in a large or in a more strict signification What is the Church taken in the large acceptiâ—n It is the multitude or company of all such men Syst Theol. pag. 371. as haue the word of God preached vnto them in which company there bee many Hypocrites which doe not beleeue truly and therefore are damned for euer What is the Church as it is strictly taken It is that number and company of men which are elect of Christ by faith vnto eternall life Syst Theol. pag. 383. And this company is wont to be parted into two rankes the one Militant the other Triumphant That company of the elect and godly is called the Militant Church which remaineth yet on earth but the Triumphant is that company of the faithfull that is already in Heauen And so the rule of the Fathers is to be vnderstood Non peruenit ad praemia Christi qui relinquit ecclesiam Christi Cypr. Non Deus huic pater est cui non Ecclesia mater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. He shall neuer bee a member of the Church Triumphant that hath not beene a member of the Church Militant But whereas the Church is diuided into the visible and inuisible Church that is no true diuision to speake properly but only a distinction of diuers respects in the Church For the Church is said to bee visible in respect of the men themselues which are in the Church and may bee seenâ— and inuisible in respect of the internall graces to wit of faith and other gifts of the holy Spirit which are not so obuious to the senses Which must be noted against the Papists who would haue the Church to bee a glorious appearing company which may by the very senses be pointed out and acknowledged by the externall pompe of ceremonies as Bellarmine affirmeth The Church is as visible as the common wealth of Venice Contrary whereunto our Sauiour speaketh Luk. 17.20 The Kingdome of God commeth not with obseruation where it is apparent enough out of the Text hee speaketh of the Church in this world namely that it shall be no such glorious company as should bee knowne by externall ceremonies and obseruations or by solemnities aparrelling of Senatours of Counsellors and other such like What are to be considered about the Church The Head the Members and the Proprieties Who is the Head of the Church Syst Theol. pag. 374. Christ alone is the Head of the Church aswell of the Millitant as the Triumphant which is confirmed first by apparent testimonies of holy writ Ephes 1.12 God hath put all things vnder the feete of Christ and hath appointed him ouer all to bee the Head to the Church which is the body And Ephes 4 15. Christ is the head by whom the whole body is coupled and knit together Col. 1.18 Christ is the Head of his Body the Church A like place there is Col. 2.19 It is proued secondly by reason because euery head ought to infuse vigor and liuely vertue into all the members as our head for instance infuseth liuely spirits into euery part of our body for sense and motion but Christ alone can infuse that liuely vigour into the members Ergo. True say the Papists Christ is the Head of the Church Obiect but he is the inuisible Head therefore there is neede of another visible Head who must bee Christs Vicar on earth and Peter the Apostles Successour to wit the Pope of Rome Soluti Whereunto we answer that in this strange doctrine of the Papists there are contained many puddles of errour The first errour is that Christ hath neede of a Vicar or Deputie on earth whereunto wee oppose these arguments First there is no Vicar but implyeth the weaknesse of the principall Regent or Gouernor For therfore Kings haue their Deputies because they bee but weake men not able to looke vnto all their Subiects by themselues but Christ is an omnipotent King Secondly Hee needeth a Deputie who cannot vpon all occasions bee euery where present with his Subiects but Christ is alwaies euery where present with his members as hee promiseth Matthew 28.20 Wheresoeuer two or three are gathered together in my name there am I is the midst of them that is immediately am I present with them Ego fidentur dieo quia quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua Antichristum praecurrit Greg. Mag. Galu Instit lib. 4. cap. 6. as the Hebrew phrase teacheth The second errour is that they thinke it a righteous thing for some one man and he a Bishop or Minister of the Church to attribute vnto himselfe this power to bee the vniuersall Head and Gouernour of the whole Church whereunto wee oppose these Arguments First because Christ doth plainely forbid primacie in the Church Matth. 20.26 Luke 22.26 Secondly because the Apostles themselues diuided the Office of the Apostleship among themselues for that they saw that one man could not bee ouer all Churches As the Scripture witnesseth Galath 27.8.9 where Paul saith When they saw that the Gospell of vncircumcision was committed vnto me as the Gospell of Circumcision vnto Peter and when Iames and Cephas and Iohn which were counted Pillars knew of the grace giuen vnto me they gaue vnto me and Barnabas the right hands of fellowship that wee should doe the Office of the Apostles among the Gentiles and they execute the same Office among the Jewes Thirdly Moses who was a farre greater man then the Pope could not beare the burden of iudging the people of Israel alone but was constrained â—o part it as it is Exod. 18. much lesse therefore can the Pope gouerne the whole Church PlanuÌ„ est Apostolis interdicitur dominatus Bern. Quicunque desiderauerit primatum in terra inueniet confusioneÌ„ in caelo Distinct 40 cap. multi The third errour is that they faine Peter to haue bin Head of the Church whereas not withstanding 1 Christ flatly forbiddeth Peter and his other Apostles to seeke after this Head ship and secondly Paul to the Gal. 2.7 in plaine tearmes saith that Iames and Peter and John were counted or thought to be pillars that is by an erronious conceire they were taken to be such by them who might by the abuse of that title deceiue the Galathians They obiect that place Mat. 16.18 Thou art Peter Obiection and vpon this Rocke super hanc Petram will I build my Church Whereunto wee answer Solut. that hee saith not and vpon thee Peter will I build my Church but wee say this is the intention and scope of Christs speech namely to commend the confession of Peter Tu es Petrus supra hanc petram c. sapius ex posui vt sâ—per hunc intelligeretur quem confessus
est Petrus dicens tu es Christus filius Dei viui Non enim dictum est ei Tu es Petra sed tu es Petrus Petra autem erat Christus quem confessus Simō dictus est Petrus Aug. which hee setteth out by a Paranomasie or allusion vnto the name of Peter as if he said I rightly set vpon thee the name of Peter see the first Chapter of Iohn where Christ gaue Peter his name because thou in the name of the other Apostles hast made such a confession and vttered such a doctrine as vpon which as it were on a Rock my Church shall bee builded First then Christ commendeth Peter in the person of Peter all the Apostles for that they beleeued Christ to be the Sonne of God Secondly hee sheweth the profit and fruit of that confession to wit for that this doctrine and confession was to bee the foundation whereupon Christs Church should bee built so that it should neuer bee ouerturned by Satan Otherwise that Peter neuer vnderstood these words of himselfe as if hee were that stone or Rocke vpon which the Church is reared he himselfe professeth openly 1 Pet. 2.4 where hee saith that Christ is that very stone vpon the which the Church was to bee built The fourth errour is that they take for certaintie than Peter was Bishop of Rome and so consequently that hee was at Rome which not withstanding is vncertaine neither can it be firmely proued that Peter was euer at Rome but the contrary for that place which before wee cited Gal. 2. is very remarkable namely in that Paul did so deuide the Apostleship and part it with Peter they shaking hands on the motion that Paul should goe to the Gentiles to conuert them and Peter should labour in the conuersion of the Iewes This promise the right hand being giuen vpon it Peter should haue broke if hee had gone to Rome to conuert the Gentiles neither doe we reade that two Apostles went into the same Citie especially it being so farre off to preach the Gospell Wherefore sithence by the confession of all it is apparent that Paul preached the Gospel at Rome what neede was there that Peter should come thither especially at the very same time As the Papists say that they were both at Rome in Nero his time II. Out of the last Chapter of the second to Timoth v. 16. In my first defence saith Paul when I appeared before Nero there was none that stood to mee but all forsooke me I pray God it be not laid to their charge But if Peter had then beene Bishop of Rome as the Papists will haue it what a disgracefull thing had it been and vnworthy a Bishop to forsake his brother and his owne companion Bellarm. saith that Peter was at that time gone abroad to visite the Churches But wee answer that it was not meete that he should goe away then when hee should haue assisted his brother but should rather haue put off the visitation vnto some other time which hee would haue done doubtlesse if hee had beene at Rome Againe I say that Bellarm. coines that answer of his because he neither backs it with any place of Scripture nor of any Historian but speaketh it out of his owne braine III. This may be concluded by the circumstance of time for they say that Peter was 25 yeares at Rome and 7 yeares at Antiocheia which make 32 yeares and yet they say that Peter was crucified at Rome vnder Nero and that hee came to Rome the 2 of Claudius the Emperour Now Claudius raigned but 13 yeares and Nero 13 so that both their Regiments lasted but 26 yeares Secundum Hieronym how then could Peter come the 2 of Claudius and continue 27 yeares Bishop of Rome and yet be crucified vnder Nero IV. We say that Eusebius and Hierome who are of that opinion doe not agree with themselues yea and Hierome especially manifestly contradicts himselfe For when as hee in one place had said that Peter was crucified vnder Nero afterward expounding those words of Ch. Mat. 23. Luk. 11.49 Behold I send unto you Prophets c. Flatly affirmes that Peter was crucified by the Iewes at Ierusalem When the Ancients therefore are opposite vnto themselues hereby it may appeare that they knew no certainetie in this point and consequently we see how much we are to detest the impudencie of the Popes which set downe for certainety that Peter was Bishop of Rome The fift errour is that they inferre the Pope of Rome to bee Peters successour for first there is no sure ground to euince that Peter was euer at Rome how then could the Pope of Rome succeed Peter Secondly if wee grant this to the Papists out of pitty Calu. Instit l. 4. c. 7. §. 23 that Peter was at Rome yet it doth not follow that the Pope of Rome was Peters successour for the Turke also hath his seate at Constantinople notwithstanding it doth not follow that the Turke is the lawfull Emperour of the East or of Greece the Emperours before hauing their lawfull residency and abode at Constantinople for the place makes not the succession lawfull but two things there bee which make lawfull succession first the power giuen of God secondly the imitation of the Predecessors in life and manners As Cyprian saith in a certaine place and after him Ambrose and Hierome Cathedram Petri non tenet qui fidem Petri non tenet True succession is succession in doctrine and hee cannot bee said lawfully to hold the Chaire of Peter who holdeth not the doctrine of Peter But neither of these the Pope of Rome hath first whence will hee proue that God hath giuen him that power to sit at Rome as the Monarch of the Church surely hee cannot bring so much as one letter out of the Scripture of God to proue this nay Christ inioyned the contrary to his Disciples to wit that one of them should not desire to bee aboue another 2. The true succession which is in doctrine the Pope of Rome hath not for if the Decrees of the Pope and the Epistles of Peter be compared together there will appeare as great difference betwixt them as betwixt light and darkenesse yea we are about to proue by and by that the Pope of Rome is the Ringleader of Idolaters so farre is he off from being Peters successor in Doctrine Which be the members of the Church They bee all the Faithfull which doe beleeue in Christ vnto eternall life for they all are vnited to Christ euen as the members of our body vnto their head They are vnited I say by the holy Spirit who produceth such like motions in them as are in the humane nature of Christ assumed that is hee maketh that the Faithfull become partakers of the Sacerdotall Propheticall and Regall power which is in Christ About which matter Peter Epist 1. c. 2. v. 9. speaketh most sweetly You are a chosen generation a royall Priesthood a holy Nation a people
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
not our priuate troubles and afflictions For these bee the conditions of an Aduocate or Mediatour first that our Mediatour bee nominated and commended vnto vs vpon good and sufficient warrant of Gods Word Secondly that that same intercessour be perfectly righteous and holy Thirdly that hee also know the groanings and afflictions of him for whom hee meanes to mediate none of all which agreeth vnto the Saints For the Saints are neither appointed vnto vs by God to be our intercessours neither haue we any command in holy Scripture that we are to make the Saints Mediatours for vs or to call on them Nay rather quite contrary precepts hereunto which wee haue before cited Againe wee finde not through the whole volume of of Gods booke any one example of any Saint that hath prayed vnto a Saint and entreated him to play the Mediatour for him Neither does the second condition agree to them for that they are not altogether pure before God that they may mediate for others but they themselues rather haue need of a Mediatour as it is said Iob 15.15 Yea in his Saints bee found vncleannesse Thirdly the Saints are ignorāt of our afflictiōs affections how can they therfore interceed for vs if they wot not what we aske for God alone challengeth this priuiledge to himselfe to be the searcher of the heart and the discouerer of the thoughts and groanings of men Yea but say the Papists the Saints as the friends of God haue all our groanings and prayers disclosed vnto them in the glasse of the Trinitie Note Si quando homines exorare oportet ianitorib prius occurrere oportet c. In Deo nihil tale ad quem confugies ad Abrahamum non te audiet Ille solus precandus exorandus qui scriptam in te damnationem delere potest incendium restinguere Chrysostom Whereto I answer first that if the Saints come to the knowledge of our groanings by God what need is there that first wee should call on the Saints and to what end is it to haue any such Mediators with God sithence he to whom they mediate knoweth better what is wanting to vs then the Mediators themselues For it should seeme to bee a preposterous course to vse any intercessour vnto a King if the King knew the party for whome the Mediatour would interceede Solent tamen pudorē passi miser◠vti excusatione per istos posse iri ad Deū sicut per comites peruenitur ad regē age nunquid tam demōs c. Vide Amb. in 1 ca. epist ad Rom. better then the Mediatour himselfe And how absurde should it be if the intercessour should say Tell me I pray you O my King what this felloW askes for whom I am to mediate Secondly I say that the Scripture hath broken that prospectiue glasse all to shiuers Esay 63.15.16 Heare from heauen thy holy dwelling place for thou art our Father Abraham heareth vs not and Israel is ignorant of vs but thou art our Father thy name is from euerlasting Where it is plainely affirmed that Abraham and Israel which long agoe were dead and whose soules rested with God in the Heauens did not in any glasse behold and know the groanings and afflictions of the Church militant on earth And indeed that the Saints departed are not priuie to our affaires done vpon the earth nor know any thing in specialtie what happeneth among the liuing that place in the second of Kings Cha 22.20 witnesseth where God saith vnto Iosiah a most religious holy King I will gather thee vnto thy Fathers that thine eyes may not see all the euills which I will bring vpon this place Esay 57.1 The iust and the righteous are taken away from the sight of the euill that in his yeares hee may not behold the calamities which are to be sent vpon the Land for wretched impiety Ec. 9 4 the dead know nothing any more to wit of those things which are done vpon the earth Hence therefore is it rightly inferred that the Saints cannot bee Mediators And indeed wee haue no neede of them to be our intercessours first because God knoweth our afflictions better then they yea better then the Angels secondly because God is more merciful then any Saint and more desirous that wee should liue then any Saint can be Ideo ad regem per tribunos aut comites itur quia homo vtique est rex nescit quib debeat rempub credere Ad Deum autem quē vtique nihil latet c. Vid Am. vbi supra in 1. cap ad Rom. Now that we doe vse the intercession of some Noble man or great man vnto Kings which is their most plausible argument it is for the great defect and weakenesse that is in man for that Princes are not acquainted with all mens grieuances secondly because Princes are more affected vnto one man then vnto another but no such respect of persons is there with God as it is said Acts 10.34 the Papists bring vs in a distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration and say that the one to wit Seruice is due to Saints the other that is Adoration is due to God Against which distinction Calu. Instit l. 1. cap. 12. §. 2. you may reade a most cleare disputation in the exposition of Vrsins Catechisme pag. 739. where it is proued by holy Scripture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the one and the other agrees vnto God and neither of them both vnto Saints Only this one thing I will not let passe that the Papists themselues breake downe the pale of their owne distinction which I proue by this reason All those thinges which Dauid in the Psalmes giues vnto God hee giues them all by the way of adoration but all those very things which Dauid giues vnto God are attributed vnto the Virgin Mary in Bonauentures Psalter Ergo. The other errour of the Papists is about the worshipping of Images and so also of that worship which they make vnto the Reliques of the Saints And first of all the Papists hold that those prayers which are made in or at certaine set Chappels and Churches and before the Images of the Saints are of greater efficacie and greater worth then those which are in other places powred forth before God quite against the holy Word of God Ioh. 4.21.23 The time shall come when the true worshippers shall neither be at Jerusalem nor in this mountaine but in spirit and truth worship the Father Matt. 6.6 Christ bids vs go into our chāber and there the doores being shut to powre out our prayers 1. Tim. 2.8 The Apostle willeth men to pray in euery place lifting vp pure hands Now against reliques and Images let that place bee well obserued Esay 42.8 My glory wil I not giue vnto another nor mine honor vnto the grauen Images Calv. Insti l. 1. c. 11. §. 9 But we
your whole demeanes Say you couenant for foure or fiue hundred pounds per annum Your Farmer at the making of the bargaine is an able substantiall sober man well able to pay you your annuall rent But so it fals out that soone after he is with-drawne to lewd and riotous courses and spends both time and estate vpon luxurie and vanity So that now hee is Bankerupt not worth fiue pence in all the world and consequently altogether vnable to pay you fiue hundred pound What then may not you in equity and iust law require of him your annuall rent although it be impossible for him to pay it I know you may Iust so it is betwixt God and man At the first man was created in perfect righteousnes and so was a person fitted to the obseruance of all good duties but soone after hee turned bankrupt hee fell vpon riotous and disobedient courses being tempted by the woman and shee by the Serpent to eat the forbidden fruit Before he was the seruant of God now he is become the slaue of sin So that he hath no strength to runne in those good wayes wherein at first God set him What then Because hee is not able to do any good may not God in equity exact of him the keeping of his commandements I trow hee may yea I am sure he doth and that rightly because the thing is become impossible to man meerly through his owne default 3 The exhortations and dehortations the promises and threatnings which haue annexed conditions are not in vaine neither is there any mockery in them although we be not able of our selues to fulfill the exhortation or performe the condition For it must be obserued that there are in the visible state of the Church both elect and reprobate and these two will grow together in the field vntill the haruest when they shall bee separate by the Angels the wheat that is the elect gathered into Gods barne the tares that is the reprobate gathered into sheaues to be burnt So then the precepts of God in the Word and the exhortations of the Ministers according to the Word are directed either to the reprobate or to the elect and not one iot of the Word of God shall fall to the ground For to the one it becomes the sauour of death vnto death to the other the sauour of life vnto life I open my selfe thus The exhortations threatnings promises warnings c. set downe in the Word of God and published by the mouth of his Ministers being directed to the reprobate make them the more inexcusable that their mouths may be stopped and that they may not say another day that if they had beene exhorted to such a good duty they would haue imbraced it if they had beene admonished of such a fault they would haue forsaken it For here there consciences shall conuict them and they shal know then that there hath beene a Prophet among them If they be directed to the elect they bee eyther such as are not yet effectually called and then the holy Spirit enwrapping himselfe in his Word worketh an admirable change in their hearts and begets those good things in them whereunto they are exhorted for the Word of the Lord is mightie in operation as the Apostle saith and the Law of the Lord is perfect conuerting the soule as the Psalmist speaketh or else they bee actually called and then by those denunciations of iudgement they become more wary in their carriage by those exhortations to godlinesse they become more liuely and forward in all good courses tending and striuing after perfection So that in all this here is no mockage at all neither can God without blasphemy be said to doe any thing in vaine This because it is the most substantiall doubt and most stood vpon by your Author therefore I haue endeauoured to cleere it thus at large as you see and to afford it a full answere Ob. For the other they are either impertinent as that out of Ecclus 15.14 which speakes of man in his first estate of creation before the fall Sol. wherein we deny not man freewil besides I say not that the Booke is Apocryphall although that might serue for a sufficient answere or they be friuolous Ob. as that of Cain Gen. 4 7 wherin it is not said that he shall haue dominion ouer sin Sol. but there God vrgeth an argument to coole the heat of his anger taken from the subiection of his brother Abel Ob. Of this Bran is that testimony taken out of Iosuah 24. Sol. wherein hee giues them their choice whether they will serue the true God or not not as if it had been in their power to haue chosen but only that hee might draw from them a confession of the true worship of God by which protestation they might the more be tied to Gods seruice after Iosuahs death and held the more inexcusable if they fell to Idols after this solemne profession to feare God and to abiure all idolatrous worship And that instance of Ananias Ob. Act. 5. is like because it speaketh onely of an humane and ciuill matter Sol. the sale of a piece of land which was in his owne power Ob. The first demonstratiue reason which is argumentum cornutum carries some better shew with it but concludes nothing against the truth Haec Pelagii quoque arma erant ad impetēdum Augustinum Calv. Instit l. 2. c. 5. §. 1 Sol. It is this Sin is either necessary or voluntary if necessary thē it is not sin if voluntary then it may be auoyded The hornes of this argumentation are too short and weake to push down the truth If sinne be necessary then it is no sinne How proue you that argument You must remember which you also learned in morall Philosophy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium inuitum are opposed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium necessarium God and his Angels are good necessarily and yet they are voluntarily good The Deuill and his Angells are euill necessarily and yet they are euil most willingly too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet there must be heresies sayes the Apostle Necesse est It is necessary that offences come sayes our Sauiour and of Iudas his bloudy sinne and the Iewes malicious conspiracy against Christ it is expresly said That they did nothing but what the mighty hand of God had decreed long afore to be done Briefly then sinne is both voluntary and necessary Voluntary in respect of mans will for we say that a man may bee carried freely and with a full swing to the workes of darknesse euen to commit wickednesse with greedinesse neither is it necessity but compulsion which takes away the liberty of the will And it is also Necessary in respect of Gods decree which is immutable For this is a most certaine and vndoubted truth that nothing can bee done in the