There is not a just man upon earth that doth good and sinneth not as is evident by the confessions and examples of holy men of God Noah Gen. 9.21 Abraham Gen. 20.2 Lot Gen. 19.33 David 2 Sam. 11. Paul Rom. 7. and Peter denyed his Master Christ Mat. 26. The Perfectists themselves have enough in themselves to convince them of their folly as pride envy malice c. being subject to sickness death c. which are the wages of sin and therefore they are not without sin Object Our Saviour exhorts us to be perfect as our heavenly Father is perfect Mat. 5 Sol. There is a pattern proposed unto us to imitate and follow not to match equal or overtake which cannot be As noteth the quality not equality Object 1 John 3. Whosoever is born of God sinneth not Sol. The same Apostle says If we say we have no sin we deceive our selves We sin then i. sins of infirmity and we do not sin i. we do not fall back into the service and dominion of sin finally or totally There is a perfection 1. Of degrees and stands opposed to imperfection 2. Of parts and stands opposed to hypocrisy This latter we may have i. be sincere and upright not the former i. be free from all sin defect or imperfection Many men in Scripture are called righteous just perfect not because they were without all vice but because they had many vertues Hieronym For otherwise Noah was drunk David committed Adultery c. Thirdly The righteousness whereby we are justified is inherent in Christ for us that whereby we are sanctified is inherent in our selves from Christ that is in us only by imputation this also by infusion and real Communication by that we are freed from the guilt by this from the pollution of sin that is done al at once this by degrees 2 Cor. 4.16 The inward man is renewed day by day 2 Tim. 1.6 Stir up the grace that is in thee 2 Pet. 1.6 Add to your faith vertue c. For if these things be in you c. the Righteousness then of Sanctification is subjectively in us Fourthly Our Sanctification is an evidence of our Justification Rom. 8.1 1 John 3.10 14. Gal. 5.24 2 Cor. 5.17 Lastly God doth see sin in his dearest Saints as in the example of David who also confesseth the same was punisht and prayed for pardon 2 Sam. 12.10 Psalm 51. If God did not see sin in him how did he send Nathan to reprove him for it why did he punish him for it Our Saviour teaches us to pray for pardon of sins Mat. 6.12 The Apostle 1 John 1. to confess our sins And Mat. 28. Peter wept bitterly for his sin We ought to sorrow for sin and renew our souls dayly by repentance CHAP. XV. Of the Moral Law Truth CHrist hath delivered us from the rigour and curse of the Law not from all obedience unto it but that it still remains a rule of life unto us Errours Antinomians or Adversaries to this truth because it is said We are not under the Law but under Grace Rom. 6.14 And that the Law is not made for the righteous 1 Tim. 1.9 hold That the Moral Law ought to be cast quite out of the Church that we be no more troubled or our Consciences terrified with the preaching thereof but that we be gently exhorted by the preaching of the Grace of Christ That the Law and Christ are two contrary things whereof one cannot abide the other That it is of no use to a Beleever no rule for him to walk or examine his life by Antidote Christ is the end of the Law finis perficiens not interficiens August A consummating not consuming end not destroying but fulfilling the same So our Saviour himself says Mat. 5.17 19. I came not to destroy the Law or the Prophets but fulfil Whosoever therefore shall break the least of these Commandments and teach men so c. Rom. 3.31 Do we then make voyd the Law through Faith God forbid yea we establish the Law 1 Cor. 7.19 Circumcision is nothing nor uncircumcision but the keeping the Commandments of God We are not under the Law but under Grace not under the Law as a Tyrant but now as a Father being freed from the curse and rigour of it not obedience unto it which we yeeld now not of compulsion or fear but love with all cheerfulness and willingness our hearts being enclined and disposed thereunto by the work of Gods Spirit 1 Joh. 5.3 This is the love of God that we keep his Commandments and his Commandments are not grievous and so the Law unto the Regenerate becomes as it were Gospel even a Law of liberty The Use of the Law is two-fold 1. Civil to punish and restrain sin 2. Spiritual to reveal it Luther in Galat. In the first regard it is not given to the righteous because good men are a Law unto themselves Rom. 2.14 The most proper and principal Use of the Law is to reveal sin and so the Law is light not to discover grace and life this is the office of the Gospel but to discover sin and death therein as in a glass we may see our own blindness c. For our natures are so corrupt that we should not know they were corrupt but by the Law Rom. 7.7 The Law then serves to humble us and drive us unto Christ to make us know sin and so know our selves and so renounce our selves and fly unto Christ And so the Law is our Schoolmaster to bring us unto Christ Gal. 3. And Christ is the end of the Law for Righteousness to every one that beleeves Rom. 10. because the end of the Law is perfect Righteousness which we cannot attain of our selves but by Christ who hath fulfilled the same for us And when the Law hath brought us unto Christ it goeth no farther the coactive power of it ceaseth but not the directive it is still a guide and rule of life unto us which we follow not to seek Righteousness to our selves but to testify our thankfulness unto God we endeavour to keep the Law not to justify our selves but to glorify God and edify our neighbour by our good example And therefore we are still exhorted to do the works of the Law though we shall not be justified by the same CHAP. XVI Of good works ALthough we are justified freely by the Grace of God through the redemptioâ— that is in Jesus Christ. Rom. 3. Truth yet we ought still to maintain good works 1. Out of thankfulness unto God for so great a benefit and to glorify his name 2. To assure our selves of the truth of our faith by the fruits thereof 3. To edify win and provoke others also by our good example Adversaries are 1. The Papists Errours who think good works are meritorious and so overvalue them 2 The Libertines that undervalve them and think they are repugnant and contrary unto faith that understand our liberty that
divine authority of credit sufficient in and of themselves to be beleeved without the testimony or approbation of any man or men If the Scriptures be the Word of God then who dares deny their authority refuse what they command or do what they forbid But the Scriptures are the Word of God For First The pen-men that wrote them were called and sent of God they were assisted of God confirming their doctrine with mighty signs and wonders beyond any humane power or skill and they were inspired of God teaching and writing though themselves simple and unlearned most high and divine mysteries above the reach of any natural wit and such as the very Angels of Heaven desired to look into Secondly The doctrine or matter that is written is 1. Heavenly and divine about heavenly and divine things 2. It is most certain and true all things that were foretold most certainly came to pass and though they were written in several places ages and times by several persons of several arguments yet all the books of holy Scripture from the beginning to the end do most sweetly accord or agree together as the dictates of one and the same Spirit of truth Thirdly The effects of this heavenly doctrine are divine and wonderful as never any writings in the world did produce the like For though it be contrary to humane reason and most cross to our natural lusts and affections yet it works and wins so upon men both powerfully and sweetly that it wooes and weans men not only from the world but also from themselves It discerns the thoughts comforts the heart enlightens the mind convinceth the conscience and makes such a change in the whole man that it makes him a new man transforming and conforming him to the image of God in true holiness all most sure arguments of a divine Spirit Fourthly It hath made a thorough conquest of the whole world by the endeavors of very weak and silly men bringing mighty Nations in obedience unto Christ maugre all opposition that could be made against it a plain demonstration that it is the Word of God and not of man and it hath continued and been preserved even to admiration though a world of counsels have been taken and attempts made to destroy it Fifthly The testimony of the Church in its due place is to be esteemed as not a little moving the consent and confession of Christians in all ages but especially the sufferings of holy Martyrs in defence of the same Sixthly The testimony of the Holy Ghost to our hearts and consciences puts all out of doubt this doth not only perswade but most certainly assure us that the Scriptures are the Word of God it imprints a firm belief of it in our hearts called the sealing of the Spirit Eph. 1.13 Lastly The holy Scriptures give testimony of themselves 2 Tim. 3.16 All the Scripture is given by inspiration of God 2 Pet. 1.21 Holy men of God spake as they were moved by the Holy Ghost And the Prophets always delivered their message with Thus saith the Lord The Mouth of the Lord hath spoken it The Scriptures then are of supream and soveraign authority above the Church and greater then the Church by so much as the authority of God is greater then the authority of men The Scriptures for the matter or substance were before the Church even that immortal seed whereof the Chuâ—ch sprang and grew and is still the ground whereon it stands the pillar whereby it is supported Ephes 2.20 The pillar and ground of the Church is the Scripture Irenaeus l. 3. cont Haer. c. 11. The authority of him that spake it is sufficient to confirm it Theodor. in Ezek. c. 34. The Scripture is to be judg in all matters of concroversie Isa 8.20 To the Law and to the Testimony Joh. 5.39 Search the Scriptures for they testifie of me Acts 17.11 The men of Berea searched dayly the Scriptures whether those things were so as Paul spake Secondly The Old Testament is not abrogated or grown unprofitable but together with the New is still necessary for our instruction 2 Tim. 3.16 All Scripture the Old Testament as well as the New is profitable for instruction Joh. 5.39 Search the Scriptures saith our Saviour i. the Old Testament for then there was no other Our Saviour spake many things out of the Old Testament to confirm the doctrine of the New therefore it is of as great authority Object But the Law and the Prophets were until John since that time the Kingdom of God is preached Luk. 16.16 Sol. They were until John and then not abrogated but swallowed up of a greater light the Old Testament is the same Gospel that is in the New the same Spirit same Christ Christ yesterday to day and the same for ever Heb. 13.8 Yesterday under the Law to day under the Gospel and the same still The Old and New Testament give mutual light and testimony one to another the one foretelling those things that the other testifies are really and truly come to pass Thirdly The Scriptures of the Old and New Testament are perfect and sufficient of themselves without any other help or supply to instruct us in the means of salvation We are forbidden to add to or diminish any thing from it Deut. 12.32 Rev. 22.18 19. And if a part were so perfect that it needed no addition how much more the whole Psa 19.7 The Law of the Lord is perfect converting the soul Joh. 20.31 These things were written that beleeving we might have life everlasting and what can be desired more 2 Tim. 3.15.17 The Scriptures make us wise unto salvation they make the man of God perfect This perfection of the Scripture excludes tradition For what shall be added to that which is perfect or what supply needs to that which is sufficient of it self Tradition is either written or unwritten 2 Thes 2.15 Written Tradition is the Scripture it self Unwritten Tradition if it be agreeable to the Scripture is included in the same and so to be received as the Scripture it self if it be against or contrary to the Scripture it is to be rejected as the fruit of some lying spirit and not the Spirit of God for as much as that Spirit of truth cannot contradict the written Word whereof himself was the Author Fourthly In all necessary points of faith the Scriptures are plain and easie enough to be understood so that the simple and unlearned may and ought to read them Prov. 6.23 The Commandment is a lamp or candle and the Law is light Psa 19.7 8. The testimony of the Lord is sure and giveth wisdom unto the simple the Commandment of the Lord is pure and giveth light unto the eyes Psa 119. Thy Word is a lanthorn unto my feet and a light unto my paths And if it be a light it must needs enlighten others and cannot be hid but only to them that are lost not that the Scriptures themselves are hidden dark and obscure but
the right hand of God Acts 3.21 Whom the heavens must receive until the time of restoring all things 1 Cor. 11.25 The Communion is a remembrance of his death till his coming again Object Our Saviour himself says Behold I am with you always even to the end of the world Sol. That is according to his Godhead grace and Spirit for according to his manhood he is altogether absent from us and locally in heaven So our Saviour says again Me ye have not always Mat. 26.11 CHAP. XI Of Predestination Truth SEeing the benefits of Christs death reach not to all but to a certain chosen number now follows the Decree of Gods Predestination chusing some to life eternal and rejecting others leaving them in their sins to be damned for the same Adversaries to this truth are 1. Errours Pelagians both old and new that scoff at this doctrine denying the same as there are at this day that say it is not sutable to God nor agreeable to his nature to pick and choose thus among men to chuse some and refuse others is partial and unjust 2. Libertines abuse this doctrine as of old the Predestinates did to all looseness thinking that now they are predestinated it is no matter how they live because nothing can help or hinder their salvation 3. Socinians and Arminians say That Predestination signifieth nothing else in holy Scripture but Gods decree and purpose to save those that shall beleeve and obey and damâ— those that shall not denying the Independency of it 4. Denying the eternity of Predestination affirm That God doth elect none until they do beleeve 5. And deny the certainty and stability of it affirming that it is changeable so that the elect may become reprobates and the reprobates elect 6. The Papists in this point are contrary to themselves affirming both that God hath chosen freely of his meer grace and yet hath not chosen us but upon foresight of our good works Bellarm. l. 2. de Gra. et lib. arb c. 16. But the general opinion among them is That the Kingdom of Heaven is prepared for them that are worthy of it and deserve it by their well doing and that a man doth make himself eligible to life eternal by his good works Antidote There is a Predestination i. an election of some to eternal life and a reprobation of others to eternal destruction Rom. 9.22 23. There are vessels of wrath fitted for destruction vessels of mercy prepared for glory Acts 13.48 As many as were ordained to eternal life beleeved Prov. 16.4 The Lord hath made all things for himself yea the wicked for the day of evil Jude 4. Before of old ordained to this condemnation August De civit dei l. 15. c. 1. There are two Cities or Societies of men one predestinated to raign for ever with God the other to suffer eternal punishment with the Divel Secondly Predestination both election and reprobation is eternal Rom. 9.11 Before we are born or have done good or evil Ephes 1.4 Before the foundation of the world 2 Tim. 1.4 Before the world began Thirdly It is free and independent there is no moving cause of election to life in the persons predestinate either foresight of faith or good works but only the will and good pleasure of God And although sin be the cause of damnation being an act of Gods Justice yet of reprobation being an act of his absolute power there is no cause but the good pleasure of God Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth Ephes 1.5 We are chosen according to the good plesure of his will Verse 7. According to the riches of his grace Verse 11. After the Councel of his own will 2 Tim. 1.9 Not according to works but according to his own purpose There can be no other cause beside the Wil of God because there is nothing before the Will of God which is it self the cause of all things that are August Faith and obedience are the effect of election and cannot be the cause because they follow after and do not go before it Acts 13.48 As many as were ordained unto eternal life beleeved 1 John 4.19 We love God because he loved us first Rom. 8.29.30 From Gods Purpose proceeds Predestination from Predestination Calling from Calling Justification Faith Obedience c. To say then we are predestinate in respect of our faith or works is not only to invert the words of the Apostle and falsifie his doctrine but even to alter the very course of nature by setting the effect before the cause Rom. 9.12 Before they had done either good or evil it is said Jacob have I loved but Esau have I hated Was it the foresight of their good or evil works to come that moved God hereunto That the Apostle denies in these words That the purpose of God according to election might stand not of works but of him that calleth August lib. de Predest c. 7. Fourthly It is immutable and unchangeable the elect can never perish nor the reprobates be saved 2 Tim. 2.19 The foundation of God remaineth sure having this seal the Lord knoweth who are his Luke 10.20 Their names are written in the book of life John 10.3 He calleth his sheep by name 1 Pet. 1.5 They are kept by the power of God unto salvation They can never fall away and perish for whom he did predestinate them he also called c. Affording them in due time all those means that shall infallibly bring them unto glory If any man making a fair shew of holiness fall away it is no Argument that the elect may fall away but that those which fall away are not elect 1 John 2.19 They went out from us because they were not of us for if they had been of us they would have continued with us We see it plain now that God hath made a difference between men chusing some and refusing others Latet discretionis ratio non latet ipsa discretio Ambros de Vocat Gent. We see the effect we cannot perceive the cause the thing it self is manifest the reason of it is hidden and secret to us and yet though it be unknown we know it cannot be unjust because it is the good pleasure of his will who is righteous in all his ways and holy in all his works Doth any man yet complain Hear the Apostle Rom. 9.20 21. O man who art thou that repliest against God! Hath not the Potter power over the clay Do not dispute but fear and admire with the same Apostle Rom. 11. O the depth of the riches of the wisdom of God how unsearchable searchable are his Judgments But we are all by nature one mass of corruption one is chosen another is left God sheweth mercy upon one and not upon another how can any man complain now when all were alike corrupt and culpable and no desert in any Will every man dispose freely of his own and shall not God If any man
overthrow and therewith the whole Gospel burying Christ again that is risen for our Justification For if our works before or after Justification do merit grace and life by congruity or condignity then is Christ in vain and become of no effect To the Adversaries we say First 1. That we are justified without works by faith alone not that faith is or can be alone without good works in respect of its Essence but in the act of Justification it is alone as it is an Instrument of Justification Psalm 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified Iob 15.15 What is man that he should be just or he that is born of a woman that he should be righteous Rom. 3.20 By the works of the Law shall no flesh be justified Gal. 3.11 And that no man is justified by works is evident For the just shall live by faith Rom. 3.28 We conclude then that a man is justified by faith without works Good works indeed may justifie us before men as an evidence of our faith and of this S. Iames speaks Iames 2.24 Ye see then how by works a man is justified But before God we are justified only by the perfect Righteousness of Christ applyed unto us by the hand of faith wherein our own works have not the least finger Secondly we are justified by faith not as the cause but only as an Instrument of our Justification not as it is a vertue inherent in us but as it goes forth and apprehends and applies Christ unto us not by the merit of faith but by the merits of Christ applyed by faith and therefore it is said Rom. 3.22 The righteousness of God is by faith of Jesus Christ unto all that believe And v. 24. We are justified through the redemption that is in Iesus Christ And Phil. 3.9 The righteousness whereby we are justified before God is called the righteousness that is through the Faith of Christ and the Righteousness by faith and therefore when it is said we are justified by faith it notes the use or effect not the merit or dignity of faith For 1 Cor. 1.30 Christ is made unto us Righteousness And 2 Cor. 5.21 We are made the Righteousness of God in him Thirdly There is a glorifying Righteousness in the world to come In this world a sanctifying a justifying Righteousness that wherewith we shall be dothed in the world to come is both perfect and inherent that wherewith we are sanctified in this life is inherent but not perfect that wherewith we are justified is perfect but not inherent The Righteousness whereby we are justified before God is not inherent in us but in Christ in us not by inhesion but imputation the Righteousness of Christ whereby we are justified is not infused but imputed to us and accounted ours So Rom. 4.5 Abraham was iustified by a Righteousness imputed or accounted unto him 2 Cor. 5.21 We are made the Righteousness of God in him the Righteousness of God not ours in him not in us August Enchirid. cap. 41. Fourthly When we say we are justified by faith alone we do not mean a faith that is alone that is solitary without good works but a living faith and a working faith for a dead faith cannot justifie and a living faith cannot be idle but worketh by love Gal. 5.5 We are justified by faith alone without works not that works are separated from faith or can be but only excluded from the act of Justification The parts of our Justification are 1. The imputation of Christs righteousness 2. Forgiveness of our sins The inward moving cause is Gods mercy the outward is Christs merit The formal cause is the imputation of Christs righteousness the instrumental faith and faith without works whereby works are excluded not from the nature of Faith but from the act of Justification CHAP. XIV Of Sanctification Truth WHom he justified them he also glorified Our glorification which shall be finisht and compleated in the life to come is begun in this life partly in regard of our condition wherein we are made happy and partly in regard of our nature wherein we are made holy We are made holy in our nature by the grace of Sanctification which is the renewing of our whole nature though not wholy in this life according to the image of God in righteousness and true holiness Adversaries to this truth were 1. Errours Simon Magus and his disciples who gave libertie to all looseness and uncleanness saying That sin defiled the body but not the soul and they are followed by the Libertines of our age who scoff at all sanctitie or holiness of living And if you observe you shall find that holiness of life is had in great esteem and reverence among all sorts and sects among Papists and the very Turks themselves after their way only it is in disgrace among our common Protestants who usually despise and brand those with odious names who are any way strict and severe in their lives endevoring to live in the fear of God 2. Some Anabaptists as the Adamites and Familists say that they re perfect and pure from all sin and that there are men living as perfect and pure as Christ was So the Pelagians and Donatists of old of latter timeâ— a Sect called Fratricelli affirmed that a man might attain in this life to that perfection to be without sin and he that is so is freed from all subjection to mortal men and had no more need of prayer fasting or such exercisâ—s of piety Among these Perfectists we reckon also the Papists 3. There be others so contrary to the Papists who would have justifying righteousness inherent in us that these will have none at all affirming that Christ is the new creature and all graces are in Christ as in the subject none in us upon which follow many other strange doctrines Antidote Now we are justified by faith through the free grace of God we ought to follow after holiness with the more diligence 1. That we may glorifie Gods name who hath done so great things for us 1 Cor. 6.20 Mat. 5.16 1 Pet. 2.12 Because 2. it is the will of God 1 Thes 4.3 Because 3. it is the end of our election Eph. 1.4 He hath chosen us that we should be holy 4. It is the end of our Redemption Luk. 1.74 He hath saved us that we should serve him 5. It is the end of our calling 1 Thes 4.7 God hath called us unto holiness and Heb. 12.14 Without holiness we shall never see God Secondly Though we ought to endeavour and follow after holiness yet we can never be perfect or without sin in this life 1 John 1.8 If we say that we have no sin we deceive our selves and the truth is not in us James 3.2 In many things we offend all 1 Kings 8.40 There is no man that sinneth not Prov. 20.9 Who can say I am pure from my sin Eccles 7.10
we have in Christ carnally thinking that now we are freed from all care of good works and may follow what course we please Antidote That we ought to follow good works for the Reasons before named is evident by those places of Scripture Ephes 2.10 We are created unto good works that God hath prepared for us that we should walk in them Tit. 2.14 Who gave himself for us that he might purifie unto himself a people zealous of good works 2 Cor. 5.10 Rev. 20.12 We shall be judged at the last day according to our works therefore look to your works So 1 Pet. 2.12 2 Pet. 1.10 2 Cor. 13.5 Heb. 10.24 2 Cor. 9.2.3 And our best works have not that worthiness in them to deserve at Gods hand 1. Because they are imperfect Isai 64.6 They are a debt that we owe unto God Luke 17.10 When you have done all you can or are commanded to do say you are unprofitable servants for we do but our duty we must do them to serve not deserve 3. If they were perfect yet they are Gods not ours Phil. 2.13 He worketh in us both the will and the deed Joh. 15. Without me ye can do nothing 4. If we ascribe merit to our works we make the death and merits of Christ either unnecessary or insufficient Object But eternal life is called a reward Rom. 2.6 Rev. 20.12 et 22.12 Sol. There is a reward of debt and a reward of grace it is the Apostles own distinction Rom. 4.4 Heaven and eternal life is a reward of grace not of debt God hath made himself a debter to us not by receiving any thing from us but by promising all things to us August in Psalm 132.2 It is said we shall be rewarded not for but according to our works the merit of works is plainly set aside and when God doth crown our works he doth but crown his own gifts August Enarr in Psalm 102.3 The Apostle calls the reward of sin wages because it is of due debt but eternal life he calls a gift because it is not of debt but grace Rom. 6.23 4. The Kingdom of Heaven is called not the wages of servants but the inheritance of Saints or those whom God hath chosen for his children 5. The good man of the house i. Christ Mat. 20. payed at night all his labourers equal wages to shew that they received a gift of grace not a reward of works CHAP. XVII Of Death and Burial Truth THere is no man living that shal not see death for our life is but a race that will come to an end and when we have finisht our course here our body shall turn to dust in the earth and our soul return to God that gave it Errours Enemies to this truth were 1. The old Hereticks called Nazarens affirming That the soul of man and the soul of a beast were both of a like nature and substance from whence sprang up those Hereticks in Arabia the stony called therefore Arabici who affirmed That the soul of man dyes with the body even as the soul of a bruit beast doth 2. Others affirmed That the soul did not dye but sleep in the grave untill the day of Judgment Both these Errours are revived at this day by those that affirm The whole man is mortal And books are written of the mortality of the soul Pope John the 23. was of this opinion That the soul should not see God till the day of Judgment 3. Familists say They ought not to bury the dead because it is said let the dead bury the dead 4. And those are greatly to be blamed that despise Christian buriall and though not guilty of Heresie yet of inhumanity that expose their dead friends undecently or irreverently 5. The Papists account burial of the dead a meritorious work borrowing their authority from the book of Tobit The Reason why the Arabians were so easily taken with this Errour of the souls mortality was because they were Antidote and are at this day a very lewd dissolute and theevish people and this doctrine doth fit such peoples turn very well and the same may be the Reason it is received by many at this day happy were it for them if the soul dye or if it but sleep till the day of Judgment it cannot but be a little refreshing to the thoughts of wicked men that seeing their life so uncertain yet they shall not go presently into torment But Eccles 3.19 20. is to be understood of the state of the body after death for of the soul it is said v. 21. That the soul of man goes upward and the soul of a beast goes downward towards the earth Eccl. 12.7 The dust shall return to the earth as it was and the Spirit shall return to God that gave it Acts 7.59 Lord Jesus receive my Spirit Luk. 23.43 This day shalt thou be with me in Paradise That answer of our Saviour to the Sadducees Mat 22.32 puts the Adversary to silence for God is not the God of the dead but of the living Lastly The exceeding joys and hopes of good men and the fears and terrours of wicked men at their departures are sufficient Arguments that the soul sleeps not but goes presently to a place of joy or sorrow whereof the soul hath some secret inklings instinct or divine assurance and whereunto those hopes and fears seem to invite or usher it Secondly After the departure of the soul the body ought to be carryed to the grave and layed up in decent burial if not out of any regard to the party deceased yet out of reverence to the common nature of mankind or of pure shame of that frailty weakness and deformity that our selves are subject to The holy Patriarks and all Gods people of old were very careful of their Sepulchers or burying places as you may read and the Jews used many Ceremonies of comliness at their burials not out of any superstition but in a godly consideration of the Resurrection in the hope whereof those Ceremonies did seem to confirm them and as that doctrine grew clearer so these Ceremonies grew fewer as Tabitha her body was only washed Acts 9.37 And therefore we condemn those numerous superstitious and impious Ceremonies used by the Papists at their burials but yet still we should consider that the dead bodies of our godly and Christian friends are precious things and were the Members of Christ Temples of the Holy Ghost and shall at the last day be raised again and made like unto Christs glorious body in hope whereof in mean space we should lay them up with decency and reverence It is no matter to the dead but 1. It is an honor done to the common nature of mankind 2. A comfort to surviving friends 3. Many ways useful to all that are present CHAP. XVIII Of the Resurrection Truth ALthough our bodies when we are dead shall be turned to dust and ashes yet at the last day they shall be raised again
it was sold was it not in thine own power The community spoken of was only of things dedicated to the Churches treasury for relief of poor brethren there remaining still something to a man that was proper to himself and a liberty to retain what part he pleased as is plain For otherwise if all things were common to what purpose are we exhorted to liberality What need Paul work with his own hands or how could he be burthensom to any one if all things were common Lastly Though the Church be but one as there is but one Faith c. yet it is distinguished into Catholick or Universal and Particular The Catholick so called because it comprehends the faithful of all times and places the particular named according to the place where that part is seated The Roman Church then is unduly called Catholick because it is a particular Heretical Church neither universal nor orthodox Those are mistaken and to blame that call the Papists Catholicks because they profess not the Catholick faith or faith of the Catholick Church neither is their Religion the old Religion but new and upstart being a fardel of late humane inventions not at all to be found in any sacred Record CHAP. XXIV Of the Sacraments THe Sacraments are holy and visible signes and seals ordained of God Truth the more fully to declare and assure unto us the promise of the Gospel The Sacraments of the New Testament are only two Baptism and the Lords Supper Adversaries are 1. Errours Those Hereticks both old and new that deny all Sacraments saying they are of no use in the Church 2. The Anabaptists think there is no other use or end of the Sacraments but only to serve as badges of our Christian Profession 3. The Papists say the Sacraments confer grace by vertue of the work done And 4. That there are seven Sacraments of the New Testament and hold them accursed that say there are fewer or that they are not all truly and properly Sacraments ordained by Christ Antidote Although the name of Sacrament be not to be found in the Scriptures yet we find Mystery there a word of the same signification and the things themselves were ordained by Christ in the Scriptures Math. 28.19 Go teach all nations baptizing them c. Luk. 22.19 20. He took bread c. and after supper took the cup c. saying Do this in remembrance of me And God hath ordained the Sacraments not to be bare signes but seals also and pledges to assure us of the promises made in his Word and so the Apostle Rom. 4.11 calls circumcision a seal of the righteousness of faith Not as if the Sacrament gives strength to the promise as weak of it self but as a seal confirms and assures it to us Secondly Although the Sacraments do not confer grace yet they are a means to convey it unto us for being sensible elements that may be seen felt and tasted every sence is a pipe or conduit as it were to draw and convey from the outward element the thing thereby signified to the inward understanding Yet this is done not by vertue of the work done or by uttering certain words but by the vertue of Gods ordinance and power of the holy Ghost working with the same If the Sacraments did contain grace essentially within them as Medicine in a box then indeed it might follow that by the outward work done grace should be conferred but we see the contrary That invisible sanctification hath been without the visible signs and again the visible signes have been given without true sanctification Aug. in Levit. qu. 84. as we see in the examples of Cornelius the Centurion and Simon Magus And therefore also though the Sacraments cannot be despised or neglected being Gods ordinances without great impiety and unthankfulness towards him who by them hath so tenderly provided for our weakness yet they are not so absolutely necessary to salvation that without them it is impossible to be saved for God is above his ordinances and can save us without them It is not the want but contempt of the Sacraments that is dangerous and damnable Bernard Lastly There are but two Sacraments only of the New Testament Baptism and the Lords Supper we read of no more ordained by Christ who only hath power to ordain Sacraments and this was done in regard of our weakness that we should not be over-burthened Some few signes for many were delivered unto us and the same in doing most easie in understanding most holy in observing most pure as are Baptism and the Lords Supper August lib. de Doct. Christ c. 9. And therefore those five other Sacraments reckoned by the Church of Rome are not Sacraments of the New Testament neither have any Warrant in Gods Word For 1. Penance and Matrimony cannot be Sacraments of the New Testament because they were in being and as necessary both before and under the Law as now they are 2. The use of Matrimony belongs to Heathens as well as Christians 3. The Papists contradict themselves for they accurse those that shall say the Sacraments are not necessary to salvation Concil Trident. Sess 7. Can. 4. and yet debar their Priests from Matrimony which they account one of those Sacraments and so highly extol single life in all as if there were no other way to heaven for any They say the Sacraments confer grace and yet deny Matrimony to their Priests and so deprive them of that grace that Matrimony might confer upon them and so keep them honest CHAP. XXV Of Baptism BAptism is the Sacrament of admission or entrance into the Church Truth wherein by the outward washing or sprinkling of the body with water the inward cleansing of the soul from sin thorough the sprinkling of the blood of Jesus Christ and washing of the Holy Ghost is signed and sealed unto us The Baptism of Infants is in any wise to be retained in the Church as most agreeable with the institution of Christ Adversaries 1. Errours Some explode Baptism quite out of the Church as some Hereticks of old and now adays do 2. Others allow it to folk of riper years but deny it to children as the Pelagians did and Anabaptists do and both upon the same ground some of them say it is an horrible abomination 3. Some esteem of Baptism as a thing indifferent 4. The Papists say it is absolutely necessary to salvation that children dying without it are not saved 5. Lastly the same Papists also abuse and adulterate this holy ordinance adding to the element of water salt spittle oyl c. using tapers exorcisms and other silly ceremonies in number as they reckon 22. and also prophane the same in applying it to things without reason and life as bells banners swords and daggers and that to bloody ends c. Antidote That Baptism was ordained commanded by our blessed Savior is expresly mentioned Mat. 29.19 whereunto is annexed a promise of salvation Mark 16.16 And