of the Law and then the Apostles conclusion should be in vaine who faith I conclude that a man is justified by saith without the workes of the Law but if faith be excluded out of the workes of the Law then it is not commanded or contained in the Law for then it should be a work of the Law SECT 7. How the Popish writers would reconcile Paul and James NOw whereas Paul thus proving Abraham to be justified by faith without workes Rom. 4. 2. 5. and James that Abraham was justified through workes which at the first seeme to be contrary to each other the Popish writers goe about three waies to reconcile these places viz. 1. Say they The Apostle in that expression excludeth Abrahams Morall workes before faith and therefore by such workes they grant a man is not justified but by such as follow and proceed of faith Ans Before that God had imputed righteousnesse unto Abraham by faith he had done divers faithfull workes as the Apostle sheweth As that by faith when he was called obeyed God and by faith abode in the Land of promise Heb. 11. 8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification Againe he saith to him that worketh the wages is not counted by favour but by debt but the workes done before or without faith no wages is due because without faith it is impossible to please God therefore he meaneth not such workes 2. They say that Paul speaketh de fide charitate formala of a saith formed with charity and furnished with good works and such 〈◊〉 faith truly justifieth Ans True it is that Abrahams faith which Paul so much commendeth was a lively and working faith and yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God as the Apostle sheweth in that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputed righteousnesse without workes Rom. 4. 6. to which the Apostle addeth Abrahams full assurance that he that had promised was also able to performe and therefore it was imputed to him for righteousnesse Ver. 21 22. it was not then imputed for the working of his faith but for his bebeeving 3. They use a distinction of a first and second justification the first as when of a sinner a man is made just 2. When a just man becomes more just of the first say they Paul speaketh of the second James Ans The Scriptures knoweth no such distinction of a first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying Blessed are they whose iniquities are forgiven and whose sins are covered speaketh of that justification when of a sinner a man becommeth just before God which they call the first justification But to that blessednesse is promised and where happinesse and blessednesse is obtained no further justification is necessary wherefore the first and one justification sufficeth and so there needeth not a second Further this distinction admitted Paul should rather treat of the second justification because he alledgeth the example of Abraham who was called already and had done many righteous workes before the Scriptures maketh any mention of the imputation of any righteosnesse unto him by faith and James of the first who bringeth in the example of Rahab the Harlot who was called before she had done any worthy works so that the two Apostles must be and are truly reconciled as aforesaid And as to the assurance of our justification the same instance of Abrahams offering up his Son Isaac will verifie at which time the Papists themselves confesse that Abraham was certain of his salvation or that he was in the state of grace SECT 8. Beleevers may be assured of faith and salvation Obj. THe assurance which Abraham had then was a particular experimentall knowledge that in that worke he had pleased God Ans Abraham in this particular was not only assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promises but was strengthened in the faith Rom. 4. 20. and this is that our Saviour saith that Abraham desired to see his day and saw it and rejoyced Joh. 8. 56. his assurance then which he had of Salvation in the Messiah procured unto him this great joy Obi. Abraham knew that he was in the state of grace by speciall revelation Ans This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4. 20. Obj. This revelation was made to the Patriarkes in the Old Testament and the Apostles in the Nâ—w who was as it were the founders of the people of God Ans Paul in matters of faith maketh no such diffence betwixt the Patriarkes and other beleevers where he saith Now it is not written for him only that it was imputed to him for righteousnesse but also for us c. Rom. 4. 23. and he also saith that a crown of righteousnesse was not only laid up for him but for them also that love his appearance 2 Tim. 4. 8. to whom then the same certainty of faith is decreed the like assurance is not denyed Obi. All beleevers are not sure of their Justification seeing Abraham had served God most faithfully before and yet never till then was assured of his Justification Ans It followeth not because Abraham was not 〈◊〉 assured of his Justification that therefore every beleever cannot be justified at all it doth only follow that there was a time that Abraham had not such an assurance for the dearest childe of God being naturally prone to sinne as the sparkes to fly upwards having committed some grievous offence doth after the act many times conceive in himself that he is the childe of perdition or otherwise he could not have been so forsaken of God Instance in David who had the testimony of the Spirit of God that he was a man after Gods owne heart and yet we see after his sinne of Murder and Adultery he conceiveth that God had forsaken him and therefore desireth the comfort of his helpe againe as though he had been utterly deprived of it and yet at other times both before and after he was fully assured of it as the Scriptures doe plentifully make appeare so likewise it is untrue that Abraham had not this assurance untill he had offered up Isaac for the Apostle sheweth that he had that assurance when faith was imputed to him for righteousnesse Rom. 4. 22 23. which was before he was circumcised Gen. 15. 6. SECT 9. The assurance
worthinesse in them but for his owne mercies sake And Moses telleth the Israelites that God did not set his love upon them because they were more holy then other Nations for saith he you are a rebellious people but because the Lord loved you therefore he hath done this unto you Deut. 7. 8. 2. Inst Neither did Joseph obtaine that great favour with God to have the preheminence over his Brethren by any merit or worthinesse in himself but of Gods meere mercy grace and favour towards him for as yet Joseph had not shewed his faithfulnesse and chastity in Potiphers house the purpose of God then to exalt Joseph revealed to him in his dreame Gen. 37. 6. went before any merit on Josephs part so also Gods free and gracious election in setting us apart to everlasting salvation is without all respect or workes in us as the Apostle toucheth Rom. 9. 15. 3. Inst Yea the Book of Exodus sheweth us on the one side the ingratitude and disobedience of the people of Israel and on the other side the stedfast love of God towards them which offereth unto us an evident argument of Gods free election without any respect to workes the Apostle likewise to the same purpose alleadgeth that notable Text I will have mercy on whom I will have mercy Rom. 9. 15. 4. Inst Neither did the Lord look upon us Gentiles in makeing of us his people for any worthinesse in us but for his owne mercies sake he hath called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth out of the fourteenth Psalm where it is said that they are all gone astray c. there is none that doth good no not one So then it is most evident that Gods election changeth not but Good workes is no precedent cause but a consequent effect of election whatsoever he hath decreed concerning any mans Salvation shall stand for the gift and calling of God are without repentance Rom. 11. 29. And the Apostle sheweth us that the Lord hath chosen us that we should be holy not that because we were holy so that good works is no precedent cause of our election but a consequent effect thereof CHAP. X. Treateth of their tenent of justification by faith and workes SECT 1. THe Popish tenent concerning faith is that it justifieth A Popish assertion not as it apprehendeth and applyeth the righteousnesse of Christ but as it is a meritorious work by the worthinesse and dignity thereof and that it is a presumption for any man to be assured of his salvation Ans Now that this their assertion is contrary to Scripture will thus appeare as Gen. 15. 6. where it is said that Abraham beleeved in God and it was counted to him for righteousnesse the Apostle also concludeth the contrary where he saith That to Faith justifieth not as a work but as it apprehendeth the righteousnesse of Christ him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4. 5. where righteousnesse then is imputed and accounted there it is not obtained by workes faith then justifieth not as it is a work or meritorious but as an instrument it apprehendeth the justice of Christ which is imputed by faith SECT 2. Faith a speciall application of the promises of God Object A Justifying faith is not a speciall application of the promises of God in Christ but a generall beliefe only that whatsoever God saith is true as Abrahams giving of credit to Gods speeches that he should be the father of many nations Ans It is otherwaies evident for Abraham did not only beleeve Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applyeth it Gal. 3. 16. yea Abraham rejoyced to see Christs day Joh. 8. 16. as having a particular interest in him as his Saviour the fore-named place doth therefore strongly prove against that their assertion for whereas Abraham had formerly shewed many excellent workes as of Piety in building Altars in many places and calling upon the name of the Lord in charity in seeking reconciliation betwixt Lâ—t and him Chap. 13. of mercy in redeeming of Lot being taken prisoner Chap. 14. contempt of riches in refusing to take the King of Sodoms goods yet none of all these workes are reckoned or imputed to him for righteousnesse but only his faith SECT 3. How Phineas zealous act was imputed to him for righteousnesse Obj. PHineas work in executing judgement upon the Adulterer and Adulteresse was imputed to him for righteousnesse faith then is not only imputed for righteousnes but works also Ans The Prophet in that Psalme speaketh not of that righteousnesse whereby Phinias was originally counted righteous or just before God for that was by faÄ«th because without faith it is unpossible to please God Heb. 11. 6. but of that righteousnesse whereby Phinias faith was declared and testified and thereby his zealous act because of his faith was counted a righteous work The like is also where the Apostle Paul denyeth that Abraham Paul James reconciled was justified by workes Rom. 4. 2. and the Apostle James affirmeth that he was justified through workes Jam. 2. 21. The first speaking of justification properly before God the other of the same testified and declared by workes unto men and therefore Phinias fact is said to be imputed to him for righteousnesse from Generation to Generation that is in all ages he was known and reputed just before God and men And therefore the Apostle James saith Shew me thy faith by thy workes Jam. 2. 18. as if he should have said 'T is true before God it is thy faith only that justifieth thee in regard that he only knoweth thy heart but in that I cannot judge of thy inward affections it is requisite that I should discerne some actions from thee which may testifie to me that thou art godly and therefore our Saviour saith ye may know them by their fruits c. Albeit therefore the Apostle urgeth the shewing and approving of faith that Abraham was justified through faith in the offering up of his Son Isaac yet before God he was formerly justified by faith but by this his obedience his faith was both approved to God and made manifest unto men SECT 4. Foure sorts of faith Object WHat manner of faith is that which you terme justifying faith Ans For the better discerning hereof it is requisite to know the divers kindes of faith which are of foure sorts viz. 1. There is fides inissialis vel fundamentalis the faith of beginning The faith of beginning or fundamentall faith whereof the Apostle speaketh Heb. 11. 6. He that commeth to God must first know that God is c. and this kinde of faith towards God the Apostle referreth to the doctrine of beginning and essence of God in knowing him to be the only God 2. There is another faith called fides miraculorum the
faith The faith of Miracles of Miracles touched by the Apostles 1 Cor. 13. 2. If I had all faith so that I could work miracles and remove mountains 3. There is fides Historica an Historicall faith which beleeveth The Historicall faith all things to be true which are written in the Scripture in which sence the Apostle James saith the Devills beleeve and tremble they beleeve there is a God and that all is true that the Scripture speaketh of God and of his Justice Power Judgement and rewarding of the righteous as may be gathered from their owne expressions as I know thee who thou art even the holy one of God Mark 8. 7. in which expression the Devill did both acknowledge Christ and God as also Mat. 4. 6. It is written he shall give his Angels charge over thee where he acknowledgeth that the Scriptures shall be fulfilled as also Mat. 8. 29. Art thou come to torment us before the time In which they doe acknowledge Gods Justice as also Job 1. 9. where Satan saith Doth Job serve God for nought hast thou not set an hedge about him c. by which they acknowledge a reward to be given to the righteous 4. The faith of faiths or the justifying faith which the Apostle The justifying faith Paul maketh mention of Gal. 2. 20. viz. In that I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me and this faith is the life of the Soule whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death And the difference betwixt these four sorts of faith are The difference of these faithâ— these the 1. Apprehendeth the essence and being of God 2. The faith of Miracles his power 3. The Historicall faith his truth and 4. Namely the justifying faith his mercies SECT 5. These faiths not one and the same in substance Obj. THese foure sorts of faith are not the same in substance they differ only in property which as the Gospel is contained and included in the Law as a tree in the seed Ans If that were true then it were possible for them which have the one to have the other and so Devills also which in some sort beleeve as I have shewed should also be capable of justifying faith And as to that you say that justifying faith is contained in the Morall Law we are to distinguish of the Law The Law distinguished for it is sometimes taken more largely either for all the Scriptures of the Old Testament as Luk. 16. 17. It is more easie for heaven and earth to passe away then that one title of the Law should faile So Joh. 15. 25. It is written in their Law they hated me without a cause which testimony is found in Psal 35. 19. or else the Law is taken for all the Book of Moses and so the Law and the Prophets are named together Mat. 7. 12. This is the Law and the Prophets but the Law sometimes is taken more strictly for the Morall Law whereof the Apostle speaketh Rom. 7. 7. I know not sinne but by the Law and so the Apostle opposeth the law of works to the law of faith Rom. 3. 27. Now as the Law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sence both contained and commanded in the Law for the Lord spake of Christ by the Prophets Luk. 1. 7. and Moses wrote of Christ as our Saviour saith Had ye beleeved Moses ye would have beleeved me for Moses wrote of me Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law taken for the Morall Law the law of workes which containeth only the ten words or Commandements in the decalogue so we deny justifying faith to be in the Morall Law and that for these reasons following SECT 6. The Law and the Gospel differ in nature and substance 1. IN regard that the Morall Law and the Gospel differ in very nature and substance for the one is naturally imprinted in the heart of man and the other is revealed and wrought by grace the first the Apostle testifieth where he saith The Gentiles which have not the Law doe by nature the things contained in the Law Rom. 2. 14. the other also is witnessed by the same Apostle Rom. 2. 24. We are justified freely by grace the Argument then may be framed thus The Morall Law is grafted into the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall then all men shoule have faith which the Apostle denyeth 2 Thes 3. 2. faith then in Christ belongeth not to the Law 2. The effect of the Law of workes and the Law of faith are They differ in effects divers for the one worketh feare and the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but ye have received the spirit of adoption whereby we cry Abba father Rom. 8. 17. The same Apostle also saith that the letter killeth but the Spirit giveth life 2 Cor. 2. 6. thus then the argument standeth The same thing cannot be the instrument of contrary things of life and death peace and terrour love and feare for a fountaine cannot send forth salt water and sweet Jam. 3. 12. but the Law is the minister of dread of feare and terrour ergo not of life and peace and so consequently not of the faith of the Gospel which bringeth all these 3. The same thing doth not make the wound and give a plaster to cure it the Law doth shew us our sinnes faith by grace in Christ healeth them The Law reviveth sinne without the Law sinne is dead Rom. 7. 8. But we are dead to sinne and alive to God through Jesus Christ our Lord Rom. 6. 11. the same cannot make us dye to sinne and revive sinne the Law doth the one therefore not the other 4. The Preachers publishers and givers of the Law and the Gospel were divers the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. but if justifying faith were commanded in the Law then grace also should come by the ministry of Moses that gave the Law and so prove the Scriptures false 5. The qualities and conditions of the Law and the Gospel are divers the Law promiseth life to him that worketh Moses thus describeth the righteousnesse of the Law that the man which doeth these things shall surely live thereby Rom. 10. 5. but the Gospel requireth not the conditions of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 5. if then faith were commanded in the Law to beleeve should also be a work
the Spirit ergo they are perfect Ans This Argument proceedeth from that which is simpliciter simply and absolutely of the Spirit to that which Secundum quid after a sort is of the Spirit The workes of the faithfull are not absolutely the workes of the Spirit but they be so the workes of the Spirit as they be also our workes so they are pure as they proceed of the Spirit but impure and imperfect as they be our workes Obj. They which are conformable to Christ have perfect works but the faithfull are conformable in this life to the Image of Christ Ergo. Ans The proposition is only true of those which are perfectly conformable but so are not the faithfull in this life but only in part as the Apostle saith 1 Cor. 13. 12. Now I know in part c. And as our knowledge so our obedience both imperfect Obj. There is no condemnation to the faithfull Rom. 8. 1. therefore their workes are perfect Ans The argument followeth not for the priviledge of the faithfull and their exemption from condemnation dependeth not upon the perfection of their workes but upon the perfection of Christs righteousnesse imputed to them by faith Obi. Christ at his comming shall render to every man according to his workes but it standeth not with Gods Justice to give a perfect reward unto imperfect workes therefore the workes of the regenerate because they shall be perfectly rewarded are perfect works Ans The obedience of the faithfull shall be perfectly rewarded not according to the Law of workes but according to the Law of faith whereby the righteousnesse of Christ is imprinted and rewarded in them being theirs as fully as if they were their owne 2. Christ shall also judge according to their workes not as causes of their reward but as testimonies and lively arguments of their faith SECT 4. Obj. THe Scriptures ascribeth perfection to the workes of the Saints as it is said of Noah Gen. 6. 9. that he was a just man and a perfect man in his time Hezekiah also saith I have walked before thee with a perfect heart 2 King 20. 3. Ans These and the like sayings must be understood of the perfection of the parts of obedience not of the degrees of perfection that is the faithfull doe even exercise their obedience in every part of the Law but not in a perfect degree or measure 2. They are said to be perfect only in comparison of such as are weake and imperfect 3. Their sincerity and perfection is understood as being opposite to dissimulation and hypocrisie that their hearts were perfect towards the Lord that is unfainedly without dissimulation in which sence the Prophet David saith Judge me according to my innocency c. Psal 7. 8. Obi. The Apostle saith Whosoever is borne of God sinneth not 1 Joh. 3. 9. The faithfull being borne of God cannot sin Ans The Apostle in that place doth not understand the dwelling of sin but the reigning of sin for otherwise he should be contrary to himself who had said before Chap. 1. 8. If we say we have not sin we deceive our selves and the truth is not in us So they which are borne of God sin not that is sin though it remaine in them it reigneth not in them as the Apostle saith Though we walke in the flesh we are not after the flesh 2 Cor. 10. 3. neither was the Law given to justifie men thereby for the Apostle saith That by the deeds of the Law shall no flesh be justifled in his sight for by the knowledge of the Law commeth the knowledge of sin Rom. 3. 20. this then is the end and use of the Law viz. 1. It sheweth what God is viz. one that loveth Justice and hateth iniquity 2. It is a glasse wherein we may see that Image after which man was at the first created which now is defaced in him by sin 3. It is a rule and line after the which we should square our lives and actions 4. It sheweth the corruption of our natures and so it is a The end and use of the Law Schoole-master to bring us unto Christ So that this is the profit of the Law First to convince a man of his infirmities 2. To drive him to seeke the medicine of grace in Christ CHAP. XV. Treateth of the Popes dispensing with the Morall Law SECT 1. ANother of the Popish Tenents is That the Morall Law or any precept thereof may be by humane authority dispensed withall to which purpose the Popes Cannonists doe give to their Terreine god an infinite and unreasonable power these being their conclusions viz. Papa potest dispensare contra jus divinum The Pope may dispence against the Law of God 2. Contra jus Naturae Against the Law of Nature 3. Contra novum Testamentum Against the New Testament 4. Contra Apostolum Against the Apostles 5. Papa potest dispensare de omnibus preceptis veteris novi Testamenti The Pope may dispence with all the precepts of the Old and New Testament and that for these reasons following each of which shall receive its answer their first reason being this viz. SECT 2. Obi. AS amongst men the Law-giver may dispence with his Law so God that gave the Morall Law is therefore above the Law and may dispence with it And if God may dispence then the 〈◊〉 of the Church may certainly dispence because they are in 〈◊〉 â—â—ead Ans 1. As to that concerning humane Lawes which tend to The Law giver cannot dispence in human Lawes as to over throw them the common good the preservation of the Publique State the maintenance of peace and justice the Law-givers cannot so dispence as to over-throw the end of those Lawes as it shall be lawfull to disturbe the publique State or the like for this were to evert the very scope and end of the Law But yet in particular cases they may dispence as that where an order is that every one shall watch which is intended for the good of a City yet some may be dispenced withall and exempted from watching who may more necessarily be imployed for the common good for here although the letter of the Law be not precisely kept yet the intention of the Law-makers is observed which is to seeke and procure the common good So likewise universally the Lord neither will nor can dispence against his Law as to make it lawfull to have other gods to take Gods name in vaine and the like for this were for God to deny himself to be just 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table were to deny his owne Justice and so consequently to deny himself for God is most true yea Justice it self and the Law is a perfect rule of justice yet in the particular determinations Exod. 3. 22. 22. 35 36. of the Law the Lord doth dispence as with Abraham sacrificing of his Son Gen. 2. 2. the Israelites
duties Ans The Morall Law is perfect and every way sufficient as may appeare by the generall contents thereof in prescribing all kinde of duties both towards God and man 1. Aâ— these things are to be performed by us to â—â—rrâ—â—â— Governours namely fidelity reverence and obedience so likewise the like duties but in a higher nature and degree are required towards God as 1. Fidelity in acknowledging him to be the only God which is commanded in the first and second Prâ—â—ept 2. Reâ—â—râ—â—â—â— in the third not to prophane his glorious name 3. Obedience and Service which is performed in consecrating the Sabbath Day holy unto Gods Worship Againe as to our Neighbour our duties are either speciall towards those to whom we are bound by any speciall kinde of benefit as we are in our Parents and Superiours which is required in the fifth precept or generally towards all men in forbeaâ—ing to doe them any hurt 1. Either in deed as in their single persons concerning their life or their coupled persons touching their Wife or in their Goods we must not steale as also in words where fals witnesse bearing is forbidden either in heart as in the tenth Commandement yea there can be no duty rehearsed either by God or Man which is not comprehended under some of these therefore the decalâ—gue containeth a perfect Law Again it was not necessary that any particular precept should be given as touching the duties of a man towards himselfe both because nature is not corrupted in such duties but that a man still retaineth love to himselfe as it is in our love towards God and our Neighbour as also in that the rule of our love one toward another is taken from a mans love towards himselfe he shal love his neighbour as himselfe And the Apostle saith That no man ever yet hated his owne flesh this is therefore presupposed as granted of all and as a ground to the rest that a man loveth himselfe 2. The Law giveth instance in the more generall and noâ—orions Transgressions such as at the first would be acknowledged of all and therefore because perjury is more generall and more easily discerned then blasphemy and heresie under that the rest are understood 3. The other Festivals were memorables of particular benefits which concerned the Israelites only as the Passeover and â—east of Tabernacles of their deliverance out of Aegypt but the Sabbath was a memorable benefit of the Creation which concerneth all Nations and therefore it only was to be inserted into the Morall Law 4. The love of Parents towards their children though it be naturall yet the duty of children towards their parents is more agreeable to the Law of Nature and the contrary namely their disobedience more unnaturall and therefore instance was to be given in this rather then in the other and besides the name of Father and Son being relatives the duty of each towards other are reciprocall and one may be inferred upon the other 5. Concupisence is expresly forbidden rather then the first motion of anger and revenge First because it is harder to resist the motion of Concupisence then of rage and revenge and we are more apt to sin by that then this 2. Because the inward wrath and purpose of revenge beginneth with a desire For there are two things in revenge as 1. That which we pursue 2. The pursuit it selfe that which we pursue we judge to be evill and so hate it but the action of pursuit we think to be good namely to seek revenge and so we desire it Seeing then that all kinde of coveting and desire is forbidden even that also is included from which rage and revenge taketh its rise or beginning SECT 5. Obj. IN the next place it is requisite to consider of the perpetuity and continuance of the Law for in some places the Scripture saith that Christ came to fulfill the Law not to destroy it Mat. 1. 17. and in other places as though the Law was abrogated as Rom. 6. 14. Ye are not under the Law but under grace with Heb. 7. 12. If the Priest-hood be changed there must of necessity be a change of the Law Ans For the solution hereof this is to be added here though How the Lawes of Moses are in force and how not the question be partly answered before And first in relation to the Ceremoniall Law which was prescribed unto the Jewes to be observed in the Worship of God it is wholly abrogated 1. The body being come the shadow is to be done away 2. These Ceremoniall observations were tyed to a certaine place as 1. To the Tabernacle 2. To the Temple of Solomon but now the Worship of God is not tyed to a certaine place as at Jerusalem where the Temple was Joh. 4. â—â— 3. Other Sacraments are instituted as Baptisme and the Lords Supper ergo they are to be abrogated 4. The Ceremonies doe binde the observers to keep the whole Law but Christ having freed us from the bondage ergo 5. The Ceremonies were a wall of partition and distinction betwixt the Jewes and the Gentiles but now that distinction is taken away all being one in Christ 2. Touching the Pollitick and judiciall Lawes of Moses neither doe they absolutely binde now 1. In regard that many of them were particular to the pollicy of that Common-wealth as the Lawes concerning their inheritances and possessions which were not to passe from Tribes They also shewed the fashion and manners of their Country as in building their houses with slat roofes Deut. 22 8. of these positive constructions there is now no use amongst other Nations 2. The condition of all people are not alike some are more stubborne and obstinate some more civill and tractable and therefore some have need of more strict and severe Lawes then others one kinde of pollitick Law then cannot serve all Nations 3. The Gospel which is perpetuall prescribeth not a certaine forme of Government to all Nations neither overthroweth their severall pollicies but in generall commandeth obedience to higher powers Rom. 13. 1. ergo much lesse the Law which was to be changed but the judiciall Law is not abrogated in respect of the substance end and universall equity which is punishing of vice and maintaining of peace 3. The Morall Law is not now in force in respect of Justification How the Morall Law is not in force Rom. 3. 28. A man is justified by faith without the workes of the Law but it bindeth in respect of obedience we are bound to keep all the precepts of the Law but yet in respect of the terror of the Law and manner of obedience to which we was to be obedient and subject for feare of punishment we are freed from it and therefore the Apostle saith The Law is not given to a righteous man 1 Tim. 1. 9. because they of love rather then feare doe yeeld their obedience and so are a Law unto themselves But this is a priviledge only of the regenerate as
love And hereupon some think that our blessed Saviour alludeth to this name in his prayer Luk. 17. 16. where he saith Father I have manifested thy name unto the men which thou gavest me that is say they he declared openly the Doctrine of the Trinity commanding his Disciples to baptize in the name of the Father Son and Holy Ghost Mat. 28. 19. 2. Damascen doth most excellently prove the Trinity by this demonstration Vnus Deus non sine verbo est God being but one is never without the Word but the Word he hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the ayre because the conditions of our natures is temporall But like as our word proceeding from the minde is neither the same with the minde nor yet altogether divers from it so is the Son unto the Father which is his Word being the same in substance but divers in subsistence But the Word must also have a Spirit for neither is out word without a Spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the Ayre for we are of a compound nature but the Spirit of the Word is of the same substance with the Word He also saith that it is impossible that God should be without naturall fecundity the Lord therefore must needs beget but he begetteth out of his owne substance and that from all eternity but if the Son had not been from the beginning coexistent with him of whom he was begotten we shall bring in a change of his substance for so when he was yet no Father he should afterward become a Father 3. Bernard also thus eligantly inferreth What meaneth this number without a number if there be three how can there be but a number if one where is the number but here I have what I may number and what I may not number there is one substance and three Persons 4. Philo the Jew commenting upon Ephesians 5. 8. where the Apostle speaking of the state and condition of the Ephesians before their calling saith Ye were sometimes darknesse but now are light in the Lord. God is the soveraigne Giver and next to him is the Word of God also there is two firsts the one is Gods Word and the other is God which is before the Word and the same Word is the beginning and end of his good pleasure intent and will And like as a City whereof the Plat-forme is but yet set downe in the minde of the builder hath not being elsewhere but in the minde of the builder so the world had no being elsewhere then in the Word of God which ordained all things and seperated light from darknesse both in the world and mens mindes 5. Rabbie Azariel termeth God Spirit Word and Voyce saying that the spirit bringeth forth both the word and voyce but not by speech of the tongue or by breathing after the manner of men and these three being one spirit viz. one God one Spirit rightly living Blessed be he and his Name who liveth for ever and ever Spirit Word and Voyce that is to say one Holy Ghost and two spirits of that Spirit 6. Rubbie Joseph also saith that the light of the Soule of the Messiah is the living God and the living God is the fountaine of the living waters and the Soule of the Messiah is the river or streame of life and none but the Messiah knoweth God fully He is the light of God and the light of the Gentiles and therefore he knoweth God and God is knowne by him 7. Mercurius Thresmigests saith also to this purpose I thy God saith God am light and minde and of more antiquity then nature of moysture that is issued from the shadow and this light some speech which doth proceed from the minde is the Son of God that which seeth and heareth thee iâ— the Word of the Lord. and the minde is God the Father these differ not one from the other As for their Vnion it is the union of life and this speech being the work-man of God the Lord of the world hath chiefe power next him and is uncreated infinite proceeding from him the Commander of all things which he made of the perfect and naturall first-bor Son of the most perfect 8. Numius a Pithagorist saith the first God is free from all worke but the second is the Commander which maketh heaven and God the worker and maker saith he is the beginner of bebetting and God the Good is the beginner of being the second is the lively expresse of the first as begetting is an image of being and that this worker being the Son is known to all men by reason of the creating of the world but as for the first Spirit which is the Father he is unknowne unto them 9. Jamblicus another of the Philosophers saith plainly that God made the world by his divine Word and the first God being before the Beer is the Father of a first God whom he begetteth and yet neverthelesse abideth still in the solenesse of his Vnity which thing farre exceedeth all ability of understanding This is the originall patterne of him that is called both Father to himselfe and is the Father of one alone a God verily good indeed 10 Aemelius the Disciple of Plato notwithstanding how great an enemy he was to Christians speaking of the second Person yeeldeth to that which John speaketh Chap. 1. 1. in these words viz. Surely saith he this is the Word which was from everlasting by whom all things which are were made as Heraclitus supposeeth and before God saith he this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning in the ordering and disposing of all things when they were confused and it is the same God by whom all things were absolutely made and in whom they be living and of whom they have their life and being which very Word cloathed it selfe with mans flesh and appeared a man so much that after he had bin put to death he took unto him his God-head againe and was very God as he had bin before ere he came down in bodily flesh and man 11. Another of Plato's imitaters speaking to the same effect saith That the beginning of St. Johns Gospel was worthy to be written every where in letters of gold 12. Suidas relateth that the Devill being asked by the King of Aegypt who he was that reigned before him and who should reign after him answered in these foure verses First God and then the Word and then the Spirit Which three be one and joyn'd in one all three Their force is endlesse get thee hence fraile weight The man of life unknown excelleth thee Thus have I brought a jury of Rabbins Fathers Philosophers yea and the Devill himself to evidence against the Athists and Anti-trenitarians of these times who were compelled to glorifie God in their speeches making as
proved and therefore being so adored here on earth is Idolatry and Superstition CHAP. VIII The eighth Chapter treateth of their Limbus Patrum or their Purgatory SECT 1. Objection THeir opinion of Purgatory or Limbus Patrum where they say all the ancient Fathers were before Christ they ground upon such Texts of Scripture as these viz. In that it is said that Abraham was gathered to his people Gen. 25. 8. c. which Purgatory say they is not for the purging of Mortall but Veniall sinnes and therefore the sinnes of the Fathers were purged there But that Abraham went to no such place is evident Luke 16. Against these grosse opinion of Purgatory or Limbus Patrum 15. where the place to which he went is called Abrahams bosome which certainly cannot be a member of Hell as they make Limbus the Apostle also sheweth to what place the faithfull are gathered unto Heb. 6. 12. where he exhorteth to be followers of them who through faith and patience inherit the promises as also Heb. 12. 22 23. where the Author termeth the place to which they are gathered The City of the living God the heavenly Jerusalem the place of an innumerable company of Angels the generall Assembly and Church of the first borne which are written ïn Heaven to God the Judge of all and to the spirits of just men made perfect so that where the spirits of just men were there the Angels were for so we read Luk. 16. 22. that Lazarus's Soule was carried by Angels into Abrahams bosome but Angels are not in Limbus Patrum ergo not the soules of Saints departed Again Henock is said to be of that people to whom Abraham was gathered but Henock was not in Limbus for he was taken up into heaven Gen. 5. 24. 2. Abraham went to his fathers in â—race Gen 25. 8. that is with joy and comfort but what joy and comfort is there in Limbus a Lake and dungeon of darknesse 3. To be joyned to his people is not to be joyned to the Angels for Abraham is said to goe to his Fathers but the Angels were not his Fathers neither is the phrase alone as to say he slept with his Fathers or went the way of all flesh or changed his life for Ishmael is also said to goe to his people Gen. 25. 17. SECT 2. Of Abrahams and Ishmaels people NOw Abraham and Ishmael had not the same people to goe unto the faithfull cannot be said to be Ishmaels people nor the prophane sort to be Abrahams people but if the meaning of the phrase were no more then that they were joyned to the state of the dead the faithfull and prophane should all goe to one people wherefore this phrase must needs imply a speciall disposition of the Soules of the faithfull after this life in being associated to the company of the just and laying up their bodies in an assured hope of the resurrection The Apostle also sheweth what it is for the righteous to be gathered to their people Heb. 12. 22 23. to which we are joyned by faith whilst we live and really when we are dead as one saith now quo ad spem in hope but then quo ad rem indeed Again the Spirit of the Lord pronounceth a blessing to them that dye in the Lord Rev. 14. 13. which are three Arguments against Purgatory 1. In that they which dye in the faith of Christ are blessed but they which are in Hells torments for Purgatory they say is a part of Hell are not blessed 2. They are said to rest from their labours but they which are in Purgatory are in labour and paine 3. Their works are said to follow them for their reward but they which are tormented and punished are not rewarded Therefore we acknowledge no other Purgatory but in this life No other Purgatory but in this life a perfect purgation of our sins in Christ and an imperfect which is by a fiery probation of affliction as the Apostle termeth it 1 Pet. 4. 12. where he willeth the Jewes not to think strange concerning the fiery triall which was amongst them to prove them Job also sheweth that our Purgatory fire is in the affliction and sorrow of this life where he saith Ex ibo aurum I shall come forth like Gold Job 23. 10. As also the Prophet Isaiah saith That the Lords fire iâ— in Sion and his furnace at Jerusalem Isa 35. 9. it is not then in Hell or Purgatory SECT 3. The Papists leave many things uncertain and undiscussed touching Purgatory AGain the most learned of them shewing the difference betwixt the ministry of the Angels in this life and in the next leaveth it as uncertain and undiscussed whether the good Angels or the bad are the Ministers of the torments in Purgatory as for the bad Angels that they should be the Ministers of the Torments in Purgatory or that they should exercise power over them that in their life time did conquer the Devill they hold not neither yet will they have them to be the good Angels for it is not meet say they that they which shall shortly come to be fellowes and partakers with the blessed Angels in Heaven should be punished by such Angels Now let any reasonable man judge whether Purgatory be a meere fantasie yea or no where there is supposed to be torments and yet no tormentors viz. neither good or bad Angels and if not they who then not Christ I am certain for he hath redeemed them neither God himself for the Apostle saith Who shall lay any thing to the charge of Gods elect it is God that justifieth who shall condemne Rom. 8. 33 34. God then having justified them by faith in Jesus Christ there is nothing further to be laid to their charge if then there be no tormentor in Purgatory there is no torment in Purgatory and so the fire of Purgatory is quite extinguished and put out SECT 4. Other circumstances not agreed on c. AGain besides the uncertainty who should be the tormenters there be other maine points not yet resolved amongst them concerning Purgatory as 1. Of the place where it is 2. Of the fire what it is whether it be Corporall or Spirituall 3. Of the time how long it shall last whether for hundreds of yeares or thousands 4. Concerning the greatnesse of the paine whether it exceed all the torments and punishments in this life all which Articles are not yet defined and determined amongst them we will therefore leave them to their uncertainties and as they make question of the circumstances of Purgatory so let all Christians not only make question of Purgatory it self but also assure themselves Purgatory and Absolution invented only to get money that it is meerely an invention of their owne as that of Absolution which they invented for no other end then to advance themselves in wealth and dignity For otherwise what rationall man can think that it is in the power of any man to forgive the
of Justification best known to him that hath it Object THe Scriptures commending the righteousnesse of Abraham and other Patriarks doth rather make 〈◊〉 sure and certaine of their salvation then themselves Ans No mans salvation can be better knowne unto 〈◊〉 then to himself for as the life of the body is more felt where that life is then of others which only see the body to live so faith which is the life of the Soule as the Scripture saith the just shall live by faith is better apprehended of those that have the possession of it then of such as only behold it Again in vain doth the Apostle exhort us to labour to make our calling and election sort 2 Pet. 1. 10. if it could not be accomplished Obj. The Apostle exhorteth us to work it out with feare and trembling Phil. 2. 12. Ans The Apostle in that place doth not deny but that it may be wrought out he therefore exhorteth us so to demeane our selves as that we doe not presume of any worthinesse in our selves that may deserve it and therefore he also exhorteth them that stand to take heed lest they fall 1 Cor. 10. 12. lest being secure of our election which is certaine and infallible in regard that whom God loveth he loveth unto the end We sinne presumptuously trusting to Gods election and therefore the Apostle exhorteth us to work it out with feare and trembling least we being circumvented of Satan who can transforme himself into an Angel of light to deceive us and so be prevented of that which we vainly hoped for Obj. When may a man be certain of his election or salvation Ans When he regardeth not sinne in his heart and untill When a man may be assured of his salvation then he cannot for the Prophet David speaking by experience saith that so long as he regarded sinne in his heart the Lord would not beare his prayers Psal 66. 18. so that when we feele in our selves that we are throughly dead unto sinne and to all the affections and desires of the same it is impossible that we should be certaine of our election for in this it may be said as of the Commandements that he that keepeth them all and offendeth in one that is he that keepeth them all but one is guilty of the breach of all in regard that the charge was to keep that one as well as all the rest So he that in his affections is dead to all manner of sins but one which he still desireth to retaine being his darling sinne and that either for profit or pleasure is in the same respect guilty of all it being probable that he would breake the rest upon the like termes in which state and condition a man cannot be fully assured of his salvation SECT 10. How a man is said to sinne and yet sinneth not Object SVppose that a man should finde in himself that he is dead in his affections to all manner of sinne yet this man so long as be liveth will sinne how can be then be assured of his salvation Ans I have told you that was the maine reason why the Apostles did give the exhortation to worke it out with feare and trembling yet neverthelesse though such a man sinne daily so is be not with a desire and affection but in respect of the flesh â—usting against the Spirit yet may he be assured of his salvation for the Apostle affirmeth touching his owne person being in the same predicament that it waâ— not he that sinned but sinne or the corruption of his owne nature that dwelled or remained in him Rom. 7. in which Chapter he maketh an absolute distinction betwixt them who may be assured of their election and them that may not and that in respect of mens affections and desires to sinne or not to sinne where making himself the president he confesseth that in him that is in his nature there dwelleth no good thing and that to will was present with him but how to performe that which was good he found not and that the good which he would have done he did not Whereupon he maketh a second conclusion that it was not he that did it but sinne c. So that the reason of the Apostle thus excusing himself in sinning was because he had a delight in the Law of God in the inwardman And that he had no pleasure in those sins which he daily committed through the infirmity of his flesh and the temptations and allurements provoking him thereunto from Sinne is made gâ—eater or lâ—sse in respect of the delight which is taken in sinning which he desired deliverance so that albeit his so sinning he doth not doubt of his election but was assured of it as appeareth in the 25. vers by Jesus Christ who had taken away one guilt of such sins And from this argument of the Apostle we may conclude that it is not sinne that procureth damnation to any one but meerly the delight which men take in the action of sinne And therefore the Apostle describing the blessed estate of a The blâ—ssed state of a regenerate man regenerate man saith that he sinneth not neither can sinne which is so spoken in regard he taketh no delight or pleasure in that sinne so committed by him and so is not imputed unto him as sinne The same Apostle also saith that there is no condemnation Rom. 8. 14 15 16 17. to such as walâ— not â—fâ—er the flesh but after the Spirit Rom. 11. 1. And that as many as are led by the Spirit of God are the Sonnes of God and if Sonnes then Heires and Co-heires with Christ so then as many as are such may claime such a title and priviledge And contrariwise them that are not such are not to enioy such priviledges or prerogatives CHAP. XI The eleaventh Chapter treateth of their tenent of Free-will SECT 1. THe Pelagians were of opinion that they could without the grace of God doe some good worke or act by which they put a thick wall betwixt them and the fire of Gods Spirit lest they should be heated thereby and warmed with love To which opinion the Roman Catholicks consent whose assertion is Obi. That a man naturally without faith or without the speciall assistance of God can performe some Morall good workes if no temptation let Ans Both these assertions is sufficiently confuted in that one sentence of our Saviour Joh. 15. 5. Without me you can doe nothing yet to cleare the point more fully I will lay down all their arguments by which they vindicate their assertions and answer â—o each particular and to this purpose SECT 2. THey urge the words of the Prophet Isaiah Chap. 1. 19. If ye will consent and they ye shall eate the good things of the Land As also Exod. 15. 26. If thou wilt give care unto his Commandements As also Exod. 19. 5. If ye â—ill heare my voyce and keep my covenant From these and such like places they argue
that is athirst of the fountaine of the water of life freely he that over-commeth shall inherite all things and I will be his God and he shall be my Son but the fearfull and unbeleeving and the abominable and murderers and whore-mongers and sâ—rcerers and Idolaters and all lyarâ— shall have their part in the Lake which burneth with fire and brimstone which is the second death He that hath eares to heare let him heare what the Spirit saith c. CHAP. I. Treateth of fit Pastors or Gatherers c. SECT 1. HAving thus discovered the corruptions with which the man of sinne hath infected this Nation and in as much as the Spirit of God exhorteth us to come out of Babilon as also in that I would not only search the wound to the bottome but also apply a salve whereby to cure it I have therefore by Gods assistance ventred upon the Cure which soveraigne Plaster if the Patients viz. the people of God be willing to admit and suffer to continue on untill the vertue thereof infuse it selfe into the Malady I doubt not but to set them in a perfect state and condition which doubtlesse is the ultimate end and desire of every true Christian Obj. What materials are they which you would compose the remedy of Ans They consist of foure ingredients viz. First in meet Gatherers Foure ingredients to cuâ—e the Churches malady of Churches 2. Of meet Members to be gathered 3. Of a meet way to distinguish them from others which are not meet Members and 4. Of a meanes to governe them being so gathered of each of which in order and first of the first viz. Touching the qualities and conditions of such persons as are fit Gatherers or to be imployed in the gathering of the Church of Christ out of the Kingdome of the world and Antichrist SECT 2. Obj. VVHat qualified people would you have them to be Ans Such as wil most conforme themselves to Of what quality the ministers ought to be the nature and disposition of them whom our Saviour first imployed in gathering it out of Judisme and Heathenisme c. 1. Of such as wil freely labour in the work and willingly be content with the like allowance for their labour as the Apostles of Christ were viz. of such things are set before them or which is given them as a free benevolence by the Churches which they shall gather Luk. 10. 7 8. 2. Of such as wil take the over-sight of the Flock of Christ not by constraint but willingly not for filthy lucre but of a ready minde not as being Lords over Gods heritage but examples to the flock 1 Pet. 5. 2. 3. 3. Of such as with the Apostles seeke not theirs but them that wil willingly spend aad be spent for the flock of Christ 2 Cor. 12. 14 15. that wil acknowledge a necessity to be laid upon them and a woe to be pronounced against them if they preach not the Gospel 1 Cor. 9. 15 16 17 18. yea rather then they wil be burthensome wil cause their owne hands to minister unto their necessitiâ—â— Act. 20. 33 34. 1 Thess 3. 6. 7. 9. 10. 2 Thess 3. 8. 1 Cor. 4. 12. 4. Of such as wil rejoyce in the tribulations and afflictions which shall happen unto them for the dispensing of the Gospel that wâ—â— freely hazzard their lives amongst Pagans and unbeleevers to bring them to the knowledge of the truth as it is in Jesus Act. 15. 26. 2 Cor. 11. 24 c. and wil think themselves happy that they are accounted worthy to suffer for the profession of their Master Christ Act. 5. 41. Such like men as these would I have imployed to rebuild the The practiseâ— of the Apostles ought to be our patterne to imitate walls of the spirituall Jerusalem to seperate the stones which shall be sound in the ruines of the Antichristian fabricks to be pollishing proofe at least in their esteeme out of that masse of rubbish which they lye amongst according to the method which the Apostles used in their gatherings of the like nature in the primative times for without all controversie to take any other course to effect the work is a way to joyne light with darknesse Christ with Beliall Beleevers and unbeleevers to make Christs Kingdome an imperfect Kingdome his Government an imperfect Government his Agents imperfect Agents and so become wilfull stubborn opposers of that method and order which was used by our Saviour and his Apostles in their gatherings of Churches SECT 3. Obj. You will finde but few instruments of such a minde to imploy in that service Ans I am of your judgement in that yet neverthelesse seeing they ought to be such men who are to take the imployment upon them we ought to make use of no other and having confined Those few that are meâ—â— for employment ought to be imployed and no â—theâ— our selves by Covenant to observe that method and order in the Reformation we are now upon as is Jure Divine or according to the wil and appointment of Jesus Christ and the best reforming Churches of the times let us in the name and feare of God be obedient to every precept which he and his Apostles hath left to direct us by not turning either to the right hand of addition or the left of detraction to what is prescribed by them it being chiefly by that meanes that the Church planted by the Apostles became adulterated Therefore though there he but few such men to be imployed â—s is mentioned yet let us consider the battell is the Lords and he hath promised victory to the Saints Rev. 17. 14. and he that hath promised is both faithfull Heb. 10. 23. and able to performe Again though there be but few who wil lay their helping hands to the work or put their fingers in the rubbish to grope out the stones fit for use yet had we better make use of that few then to imploy such builders as wil put in such stones as wil first come to hand although unpollished or approved of by the Master builder Christ Jesus and his Apostles in the Word Obj. Would you have every stone brought to the Master builders for their approbation before they be put into the building Ans There is a Rule and Square which they have left to try Faith and repentance the instruâ—â—â—â—â— to fiâ— us â—o thâ— building by viz. Faith and Repentance which if they be not capable of are not fit for the worke Obj. Must every stone be answerable to that Rule and Square which is to be imployed in that building Ans As none were admitted into the first Temple of Christ built by himselfe and his Apostles without being answerable to the proportion of their Rule and Square aforesaid no more ought they now to be in the second Temple which is to be built but further of this in its due place SECT 4. Obj. VVHo are they whom you terme such builders as