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
Commandements Which sorrow of heart for by past sinne and good purpose of mind to preuent sinne hereafter if we shall find in vs then may wee perswade our selues of true and vnfained Repentance Touching our Faith in this manner Sinne was that by which man became miserable and because he brake the commandements of God lightly regarded the behests of the most High therefore was hee not onely turned out of his most blissefull and happy estate but stood guilty of eternall death coÌ„demnation both of body and soule for sin When man sinfull man stood in this dolefull case destitute of all helpe and succour either from himselfe or other creature liuing in the world it pleased God of his owne loue and free mercy graciously to behold wretched man and to send him a Sauiour euen Iesus Christ the righteous promising remission of sinnes liberty from the snare of the Diuell and in stead of condemnation euerlasting life to all those which with a true faith and stedfast beliefe lay hold on Christ merits applying the promises of God in Christ to their owne soules in particular This when wee shall haue diligently weighed in our mindes then let vs turne to our hearts 1. AppreheÌ„siue perswasion and see whether we 1. feele our consciences assured by the Spirit of God that the punishment of our sinne is fully in Christ discharged and that 2. 2. Particular Application whatsoeuer hee hath done for man appertaineth not onely vnto others but even to vs also And thus if we shall perceiue our hearts affected wee may perswade our selues of a true and liuely faith Touching Charitie on this wise As Charity is the fruit and effect of a true and liuely faith so that it is impossible we should have a sound faith but wee must bee fruitfull in good workes and deeds of Charity for as the light can in no wise be separated from the Sunne Ego non credam veram fidem esse intra nisi bona opera videam extra Ioh. Huss nor heat from the fire nor breath from a liuing body so neither can these two inseparable vertues bee disioyned but if faith bee the root good workes and charitable deeds will bee the fruit insomuch that hereby may we more then probably iudge of the purenesse and sincerity of our faith So likewise many be those fruits and effects of true Charity and Christian loue which if by our search wee shall find in vs wee may certainly assure our hearts of the possession of that rich gemme and precious vertue Charity 1. Reconciliation which wee must affect and seeke after Mat. 5.23 Eph. 4.32 2. Entire affection which wee must harbour towards our neighbour Rom. 12.17 20. They bee set downe by Gods own Spirit the Pen-man is the Apostle Paul 1. Cor 13.4.5 c. Loue suffereth long is bountifull loue enuieth not loue doth not boast it selfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill c. This place when wee haue read distinctly and discreetly let vs enter into a serious cogitation and examine our selues first Cui semel ignoueris cura vt ille sentiat bona fide id esse actum si qua in re illum iuuare potes experiatur te amicum Lud. Vines whether wee be reconciled vnto such as wee haue offended and heartily forgiue such as haue offended vs and secondly bee ready withall to doe them all the good wee can And this affection if we shall find in our selues vpon our suruey and examination wee may perswade our selues of true and sound Charity III. The forme of our Scrutinie is after a iudiciall manner of proceeding First 1. Examination as Iustices we must examine our selues and take a Catalogue of our sinnes the Diuell himselfe hath in store against vs by which wee haue offended Gods iustice Secondly 2. Enditement as Clerkes then according to the ten words of the Law we may frame ten seueral actions and inditements as for instance because I would speak to the capacitie of my weakest Brethren muster vp before thee all thy Atheisticall conceits or at least so many as thou canst remember and then indite thy selfe for the first Commandement looke and see whether thou hast not set vp an Image or an Idoll in thine heart and so indite thy selfe for the second Commandement Call to mind thirdly whether thou hast not by swearing and blaspheming taken Gods Name in vaine remember fourthly whether thou hast not often prophaned Gods holy Sabbath fiftly whether thou hast not been disobedient and refractary to Parents and Gouernour sixtly whether thou hast not harboured in thy breast murthering malice and enuie seuenthly whether thou hast not set open thine eyes to vncleannesse and vanity eightly whether thou hast not iniured thy neighbour in his goods ninthly whether thou hast not wronged him in his good name nay whether tenthly thou hast not giuen the reines loose to all concupâ—scence See the particular sinnes against euery Commandement in my Lord of Landasses Preparation Pag. 18. et seqq and in Perkins his Treatise of the nature an practice of Repâ—â—taâ—e 3. Verdict â—f condenâ—ation a 〈◊〉 and so for the breach of euery commandement frame a seuerall inditement and plead guilty This maist thou doe by thy seâ—fe yet if thou art weake and desirest helpe thou shalt find the inditement drawne at large for thee in the Practice of Piety Pag. 565. 566. seqq of the eighth Edition For further helpe see Maister Theologus schooling Asunetus in Dents Plaine Mans Path way to Heauen Pag. 332 seqq of the fifteenth Impressâ—on Thirdly tâ—â—n adde thereto so many seuerall sentences of condemnation And so forthwith fourthly 4. Sentence as Iudges pronounce a perpetuall confusion due to vs with a shame for that which is past with a griefe for that which is present and with a feare of that may come heereafter And when we can thus bring our selues into the worst taking that can be Tunc optimè habet saith Buâ—er qui possimè habet For hauing thus pronounced this shame of face dew vnto vs God will cease from his sentence of anger nay he will say This man hath condemned himselfe I need not to condemne seeing hee hath straitly examined himselfe I remit all I will examine him no further hee is free let him come and so let him eat of my Bread drink of my Cup. Then being constrained to conclude wee are vnworthy wee must in the next place goe out of our selues faint after the righteousnes can make vs worthy which cannot be effected but by Faith M Greeneham which commeth by the blessing of the Gospell whereby we being conscious of our owne vnworthinesse doe seeke wisedome out of our selues and sue for obedience in the Sonne of God Christ Iesus our Lord. These are those duties which we must thinke vpon before we come to the Lords holy Table
106. The grace of God must of necessity precede euery good worke of ours or else there will be no good done VI. Our actions depend Reas 6 vpon the will the will is directed by the vnderstanding the vnderstanding cannot direct except it bee inlightened Now our vnderstanding is darkened naturally so the Apostle describes vnregenerate men hauing their vnderstandings darkened walking in the vanity of their senses Eph. 4 18. Nay which is more wee are naturally darknesse it selfe Ye were ende darkenesse saith the Apostle but now ye are light in the Lord. and Ioh. 1.5 the light shined in the darknes the darknesse comprehended it not VII If an vnregenerate man can doe any good thing before his conuersion then all his doings are not sin but he may doe something which is pleasant to God But he can doe nothing pleasing to God for without faith it is impossible to please God but hee hath no faith And againe all his workes are sinfull for whatsoeuer is not of faith is sinne Rom. 14. last They may appeare glorious in outward shew but bring them to the touch once and they will proue to be nothing but splendida peccata glistring sinnes as Saint Austine calls them VIII Naturally wee are Reas 8 enemies to God and auerse or vntoward to all goodnesse Our vnderstanding is enmitie with God Rom. 8 7. Our wisdome is foolishnesse with God 1 Cor. 1. Our hearts are stony hearts so that God must bee faine to take them from vs and to giue vs for them hearts of flesh Ezek. 11.19 We must be made new creatures before wee can follow that which is good Ephes 2.10 We are the workemanship of God created vnto good workes Did man who was nothing conferre ought to his creation no more can wee who are worse then nothing conferre ought to our conuersion Alasse wee are quite averse from it as I said a little aboue and therefore must bee drawne of God according as our Sauiour speaketh No man commeth vnto me vnlesse the Father that sent me draw him Ioh. 6.44 It is a very strange speech and yet true because the Truth it selfe hath spoken it we must be drawn to Christ or we shall neuer come to him But you will say voluntas non potest cogi that the will of man cannot bee compelled I acknowledge the truth of that Philosophicall axiome but see in our Sauiours speech the condition of euery man as he is in his corrupt nature hee is averse hee is vnwilling to receiue good to doe good sed ex nolentibus volentes facit saith S. Austine of vnwilling God doth make vs to bee willing Certum est nos velle cum volumus fed ille facit ut velimus It is true and certaine that wee doe will when we doe will but it is God that makes vs will Certum est nos operari cum operamur sed ille facit ut operemur It is true and certaine that we doe well when wee doe well but it it God that makes vs to doe so so that all must bee ascribed to God and nothing to our selues which shall be my ninth reason IX If euery good thing in Reas 9 man doth proceed from God then it cannot bee ascribed to the power of Freewill or strength of corrupt nature to will or doe any thing that is good because God workes this in nobis sine nobis â—in vs without our helpe But whatsoeuer good thing is in man it proceeds from God For what hast thou that thou hast not receiued saith Saint Paul and Saint James very plainely euery good giuing and euery perfect gift commeth from aboue euen the father of light I am 1. And therefore we shall finde reading the Scriptures with a single eye and sincere heart that the beginning and progresse consummation of our saluation all is from God and from Gods grace nothing from our selues By the grace of God I am what I am saith the Apostle 1 Cor. 15. Hee that hath begunne that good worke in you will also perfect in vntill the day of Christ Iesus Phil. 1.6 ther 's the bâ—gin in expressed and consummation too and not to reckon all in is God that worketh in you velle perficere both to will and to doe euen of his owne good pleasure Phil. 2.13 Marke that last place well it beates downe the strength of corrupt nature and batters the walls of Freewill especially if the whole context bee considered For hee saith Worke out your saluation with feare and trembling for it is God that worketh in you both to will and to doe euen of his owne good pleasure It is the common vse of ignorant Papists to take the first part of this sentence for their working but they leaue the latter part which expounds the former for wee must worke out our saluation with feare trembling True but when wee worke so the Apostle tells vs that God set vs on worke and the worke which we worke is Gods worke Wee in all our workes that are good doe but follow the motion of the first worker which is God working in vs. See Didac Stella vpon the first verse of the first Chap. of Saint Luke I conclude with that speach of Saint Austine lib. 1. de gra lib. arbit Cap. 16. Vt velimus Deus sine nobis operatur God doth worke a willingnesse in vs to doe good without our helpe Cum autem volumus sic volumus ut faciamus nobiscum cooperatur When wee are once willing and so willing that we doe indeede that which is good God workes with vs praeuenit gratia ut velimus he doth preuent vs with his grace that wee may will subsequitur gratiane frustrà velimus and hee doth follow vs with his grace that wee may not will in vaine tamen fine illo operante ut velimus vel cooperante cum volumus ad bona pietatis officia nihil valemus So that except God first worke in vs the will and then worke with vs when wee will we are not able to performe any worke of Piety and Godlinesse The X. and last reason Reas 10 which I meane to stand vpon at this time which shall be a touchstone vnto you for the tryall of those two opposite opinions mentioned in the state of the question shall bee this That Doctrine which giues the most glory to God vndoubtedly is the true doctrine that which takes away all boasting from man is the right opinion But our doctrine ascribes all vnto God the power of his grace that hee alone might haue the glory the Popish doctrine makes sinfull man a partner with God in his glory ascribing part to Gods grace part to mans Free-will Our tenent disrobes man of all boasting and glorying in himselfe and teaches that hee that glorieth must glory in God the Popish tenent ascribing a great part to corrupt Natures strength teacheth a man in part to glory and boast of his owne goodnesse and so pares away from Gods glorie
Predestination p. 53. 10. Of Redemption p. 55 11. Of Christ our Redeemer his Person his Office his sufferings p. 56. seqq 12. Of the Church redeemed p. 93. seqq 13. Of Iustification by Faith 137. seqq 14. Of the certaintie of saluation p. 151 seqq 15. Of Repentance p. 159. 16. Of Sanctification p. 162. 17. Of Good Works Praier p. 165. seqq Where also of Jmages p. 181. 18. Of the Sacrament of the Lords Supper where of the Masse of Trans CoÌ„substantiation p. 185. seqq 19. Of the often worthy and deuout receiuing of the holy Communion p. 209. seqq In the III. namely The Briefe Directions for Communicants you haue these particulars 1. The subiect of our Examination who The matter of it wherein The manner how it must bee performed p. 223. seqq 2. The duties required of vs at the Lords Table p. 233. 3. The duties to bee practised after the Communion p. 238. Jn the IV. namely The Sum of Diuinity you haue the Analysis of the whole and methodicall coÌ„catenation of the parts of Diuinity p. 241. seqq Jn the V. namely The Controuersie touching Freewill you haue 1. the termes of the Controuersie opened and the question stated p. 251. seq 2. The truth confirmed with impregnable reasoÌ„s p. 260. seq 3. The maine arguments of the Papists answered p. 274. seq Jn the VI. namely The method of Preaching you haue a few rules concerning Preaching not impertinent nor vnprofitable for young Diuines p. 292. seqq Jn the VII namely The Gospel of S. Thomas you haue the Authors Motto and his Song vpon it p. 306. Errata IN the Title page Vickars for Vicars In the Praface p. 6. for Portayed read pourtrayed p. 7. r. preciosos p. 9. r. but entangleth p. 11. r. bastardly p. 17 r. detrimenti and instead of lib 1. r. lib. 2. de verbo p. 18. r. wretches p. 22. r. Apostolos p. 23. r. misled p. 26. r. aduertendum Cypriani p. 27. r. earth-bred p. 28 r pertinacious p. 29. r great p 32. r. misericordia p 33. r. too too headie in the pursuit of error and too too headstr c. p. 34. r of those vipers p. 35. r parentum p. 37. r. for the merits of Christ p 38 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Manuduction p. 2. for Thologia r. Theologia for Philosophia r. Philosophiae for Pâ—racels r. Paracles p. 23. for Profitts r. Prophets for a dictum r addictum p. 25. for her Church r. the Church p. 38 for former former p. 40. for 115 r. 151 p. 41. dele Nazianzen p. 43. for â—epended r. depended for libro r. libero arbit p. 48. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for had r. and. p. 51. for life r. life for com r. tom for Saith r. Saint Matth p. 54. dele Psal p. 55 for os r. of for Sonne of our Redeemer r the Sonne of God our Redeemer p. 63. for Silua r. Salua p. 192. r. ground of that holy admonit The Attestation of a friend touching this Booke inserted in a Letter to the Translator 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. Mac. 2.25 Adam Airay S. S. Theol. Bac 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 more 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 thee Thou to our Nation ha'st his Doctrine showne Which to our vulgar else had not beene knowne As much by this thou get'st as ere he wanne England praise Vicars Dantsk her Keckerman Mich. Drayton AN ACROSTICKE To his as duely beloued as truly Louing Learned and Religious COVSIN Mr. Truth may triumph Religion iustly ioy Hauing so many faithfull forward Friends Obseruant Seruants ready to employ Maugre Romes rage their loue their labors ends Against the Force and Fraud oâ— Errour bace Sincerely soundly to display Truths Grace Vpon which sacred Subiect thou hast spent Iudiciously industriously thy paines Choyce Pearles of learned Keckerman to vent Amongst vs vs t' enrich with godly Gaines Romes pedling Parsons Errors Trash may sell Sound Wares of Truth our Vicars vttreth wel The true embracer of your Piety and Familiarity IOHN VICARS
not good workes Ezech. 20.18.19 You must walke in my Commandements and not in the Commandements of your Fathers Math. 15.9 They worship mee in vaine teaching for doctrines mens precepts Thirdly that our good workes bee alwaies referred to the glory of God and not vnto vaine glory and hypocrisie 1. Cor. 10.31 Doe all vnto the glory of God Mat. 5.16 That men seeing your good workes may glorifie your Father which is in heauen Hereby may easily bee discerned what is to bee thought of the most of the Papists workes wherewith they thinke that they worship GOD such as are their Watchings and Pilgrimages to holy places and adorning of Churches with Shrines Images for such workes are no good workes First because they are not done out of Faith but out of a most pestilent opinion of meriting satisfying for sins Secondly because they are not coÌ„manded by God but inuented appointed by Popes and Bishops against the expresse coÌ„mandement of God as that of Fasting abstaining from Flesh on Friday which manner of Fasting and difference of meate is expressely against the Word of God Mat. 15.11 That which entreth into the mouth doth not defile the man but that which commeth out of the mouth that defileth the man 1 Tim. 4.1.3 The Apostle expresly and plainely nameth the Forbidding of certaine meates and so of Flesh among the Doctrines of Diuels Colos 2.16 Let no man condemne you in meate and drinke or in respect of Holy daies Rom. 14.14 I am perswaded by our Lord Iesus Christ that nothing is vncleane or common of it selfe but to him that thinketh any thing to be common or prophane for the Kingdome of God is neither meate nor drinke but righteousnesse peace and ioy in the holy Ghost v. 17. What is then the rule and square of our good workes and so consequently whence doe we know what works be commanded by God The Morall Law Syst Theol. pag. 475. or the Decalogue is the only square of our good workes whereby we may know what workes are acceptable vnto God This law is reduced to two heads to wit the true worship of God and then the workes of charity Syst Theol. pag. 480. which wee performe to our neighbour The worship of God is set downe in the former part of the Decalogue and the loue of our neighbour with the workes of charity is comprised in the second Table Which is the other part of sanctification Inuocation of Gods name How many waies is God inuocated Calu. Instit lib. 3. ca. 20. or called vpon Syst Theol. pag. 487. Two waies the first way is Petition or beging of those things whereof wee stand in neede and the second is Thankesgiuing for those which we haue receiued both which kinds of Inuocation is either publike or priuate As touching both of them read my Syst of Diuinity Pag. 487. And here must bee obserued two maine errours of Poperie Honorandi sunt sancti propter imitationem non adoraÌ„di propter religioneÌ„ Angelos honoramus charitate non seruitute nec eis teÌ„pla coÌ„stru imus Nolunt enim sic se honorari à nobis quia nos ipsos quum boni sumus templum summi dei esse nouerunt Aug. First is touching the Inuocation of Saints Secondly about the worshipping of Images adoring of reliques As touching the former of these twaine wee in opposition therevnto maintaine thâ—â— God alone is to bee called vpon in Prayer that is the deuout affection of our minde is to be directed euen vnto God and not vnto Angels nor vnto the Virgin Mary nor vnto the Apostles nor yet vnto those fourteene Helpers as they call them by whose mediation and merits the Papists doe most blasphemously say that they are rid and deliuered from all aduersities as are George Erasmus Basil Pantalion Vitus Christopher Dennis * In Antoninus his time vnder Pauls picture was written Per hune itur ad Christum and vnder Dominicks Sed peristuÌ„ faciliùs Flac. Illyric Dominick Achatius Eustace Gyles Margaret Barbara and Catharine Hence is the Masse of the fourteene Helpers But vnto this their praying vnto Saints we oppose the plaine Word of God whereby will bee plainely proued that wee owe the deuour affection of our minds onely vnto God Deut. 6. The Lord thy God shalt thou worship c. Which place Christ repeating Mat. 4.10 expounds thus DesanctoruÌ„ inuocatione Zanch. in 1. Epist Ioan. And him only shalt thou serue producing it against SataÌ„s temptation See the like places Exod. 20.3.4 Psal 50. v. 15. Psal 95. v. 6. Psal 99.5 The Angels themselues forbid this and refuse to bee worshipped as being idolatrous Iudg. 13.16 where the Angell saith vnto Manoha Martyribus non sacrificantus sed vni Deo Aug. If thou wilt make a burnt Offering offer it vp vnto the Lord and not vnto mee Reuel 19 v. 10. also the 22. v. 9. the Angell forbiddeth Iohn and stayes him from falling downe before him and worshipping of him Wherevpon he saith to him See thou doe not this for I am thy fellow seruant that is I am also a creature as well as thy selfe Abalio ora re non possum quam a quo sciam me consecuturum quoniaÌ„ ipse est qui solus praestat ego sum cui impetrare debetur famulus cius qui eum solum obseruo qui ei offero opimaem hostiam quaeÌ„ mandauit orationem de carne pâ—dìca de anima innocenti de spiritu sancto profectaÌ„ Tertull. Paul Coloss 2. 18. expressly condemnes worshipping of Angels And note I pray you a very plaine place Rom 10.14 How shall they call on him in whom they haue not beleeued Whence thus I argue Wee ought not to beleeue in the Saints therefore neither ought we call or pray to theÌ„ And the Apostle further in his Epistle to the Galathians Chap. 4.8 blameth the Heathen for that they called on them which by nature are not Gods Whence I also argue * Reuera SanctuÌ„ erat corpus Maeriae non tamen Deus reuera virgo erat Maria honorata sed non ad adorationeÌ„ nobis data Epiphan Ibi sunt spiritus defunctoruÌ„ vbi non vident quaecunque aguntur aut eueniunt in ista vita hominum Aug. The Saints are not by Nature Gods Ergo they are not to be called vpon or if they bee called vpon then is committed flat Idolatrie Yea but the Saints may mediate for vs therefore they are to bee called vpon Whereunto we answer denying the Antecedent that the Saints can mediate for vs with God First because we have one only Mediator to wit Christ Iesus as it is written There is one Mediatour betwixt God and man euen the man Christ Iesus 1. Tim. 2. v. 5. Like places herevnto see Ioh. 10.9 Rom. 3. 25. Rom. 8.34 Heb. 2.17 Heb. 7.25 Heb 9.12 Secondly the Saints cannot be Mediatours for that they doe not know the groanings sighes of our hearts and vnderstand