that was imputed vnto him for righteousnesse Againe Vnto him not that worketh but that belieueth in him which iustifieth the wicked his faith is counted for righteousnesse Luk. 8 Mark 6. saith Christ onely belieue which is all one as if he had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone we 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 We conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if he said Wee conclude that a man is iustified only by faith for a man must needs be iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galath We know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ. Not By those righteous deeds which wee haue done but by his owne mercy he hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therfore it remaineth that we say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our works doe not merit for vs forgiuenesse of sinnes I prooue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 By grace are ye saued through faith that not of your selues it is the gift of God not of workes lest any should boast Secondly Philip. 3.9 Rom. 3.24 II. We are iustified before we do any works as S. Paul expressely witnesseth of Abraham that before hee had done any good work he was iustified before God Rom. 4.2 where he saith If Abraham had been iustified by workes he had wherein 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 belieueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnes III. Arg. is taken from the proprietie of our works Our works are debts therfore by them can we deserue nothing Antec is confirmed by Luk. 17. When you haue done all that you can do c. 2. Good works are not ours but Gods now by that which is anothers and not our owne wee can merit nothing Antecedent is proued Phil 2.13 God it is who worketh good in you and perfects it Eph. 2.10 We are his workmanship created in Christ Iesus vnto good workes which hee hath prepared that we should walke in them Thirdly our good workes are not perfect therefore wee can merit nothing by them for three things there bee required of him that will merit first that hee hath that by which he will merit of his owne secondly that it be no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esay 6. All our righteousnesse is like vnto a menstruous cloath And Philip. 3.8 Paul calleth his workes dung I vnderstand what iustifying faith is now tell mee the cause 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 ordinarie meaner whereby the holy Spirit worketh faith in vs It is twofold namely the Word of God and the Sacraments The Word of God you haue already touched now tell mee what is a Sacrament It is a holy signe instituted of God whereby God maketh the belieuers sure of his fauour the forgiuenesse of their sinnes and other benefits likewise by Christ his passion and death to be bestowed vpon them Of what sorts are the Sacraments Of two sorts Sacraments of the old and new Testament How many Sacraments were there in the old Testament Two to wit Circumcision and the Paschall Lambe How many Sacraments be there in the new Testament Two onely Baptisme and the Supper of the Lord What is Baptisme It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and holy Ghost being made we are initiated grafted into the church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the bloud 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 in regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here onely would be noted that eâ—rour of the Papists who haue made seuen Sacraments of the new Testament to wit Baptisme Confirmation Pennance the Eucharist Extreeme Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authoritie 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 Sacrament should haue a signe and thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all belieuers in the Church and to conclude it is more then manifest that all Sacraments ought to be instituted by Christ euery of which markes of a Sacrament cannot bee auerred and truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme and the Lords Supper What is the extraordinarie meanes of Faith Miracles which are extraordinarie signes wherby 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 neede of miracles whereas this is onely the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therefore must cease after the doctrine bee sufficiently confirmed Second errour is in that they thinke that miracles is a marke of the true Church when as euen very Hypocrites oftentimes haue done miracles yea and can doe them Marke 13. v. 22. Luke 21. where it is plainly told vs that toward the ende of the World there shall arise false Prophets which shall worke miracles But 2. Thess. 2. v. 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 end of the World to doe many miracles is a marke of Antichrist and the Apostle cals those miracles lying wonders time and long experience testifieth so much for in
the Apocryphall VVhat is the first proprietie of the holy Scripture The first proprietie is that it deriues all its authority from God alone not from the assembly of godly men which is called the Church How prooue you this I prooue it by these reasons first the testimony of God hath not any authoritie from men The Scripture is the testimony of God alone Ergo It hath none authority from men yea the most holy men that be and consequently not from the Church which is nothing else but a company of godly and sanctified men The force and pith of the argument you shall find 1. Ioh. 5. If we receiue the witnesse of men the testimony of God certainely is greater Secondly that must needs be before the Scripture in naturall order of which the authoritie of the Scripture dependeth But the Church is not before the Word of God Ergo. The Maior proposition is euident because that which dependeth of another must needs come after that on which it dependeth The Minor is thus prooued That which is gathered gouerned regenerated by the Word or by the Scripture that is in order after the Scripture But the Ch. Ergo. The Maior is plaine the Minor is prooued by 1. Pet. 1.23 VVee are regenerated borne a new by the word of God Iames 1.18 Hee hath begotten vs by the word of truth Ioh. 17.20 VVhich by their word shall belieue in me Thirdly the foundation of any building depends not on the roofe or vpper roomes which are built vpon the foundation but contrarily those same vpper roomes and the roofe depend vpon the foundation but the Word of God is the foundation Ergo. The Maior is plaine in it selfe The Minor is confirmed by that Ephes. 2.20 You are built vpon the foundations of the Prophets and Apostles The Papists obiect to vs that place 1. Tim. 3.15 VVhere the Church is said to be the pillar and ground of truth Whereto we answer that this argument is sophisticall or a fallacie commonly called a Dicto secundum quid ad dictum simpliciter For the Church is not called the piller and ground of truth in regard of it selfe but in regard of Christ the head who is that corner stone And further it is so called in regard it is the keeper of the Scripture forsomuch as God hath made the Church onely to haue to doe with the treasurie of his Word and in the Church as on the pillar and doore of his house or pallace he hangeth those holy Tables which euery man must go thither to reade No otherwise then the Magistrate hangeth vp on pillars and gates of his Court Tables containing in them his Lawes and Decrees to the end that his subiects may there reade them as in a publike place Lastly the Church is called the Pillar of truth in this respect because that God vseth the testimony of the Church as his instrument and meanes for the proposing teaching and expounding of the holy Scripture vnto men for the Ministers of the Church are the conseruers of truth and the interpreters of the Scriptures yet not so as if the authority of the Scripture did depend on them but because God vseth them as his seruants and Ministers to propound and to beate into the memories of men his holy Scripture euen as a Prince vseth a Cryer for the promulgation of his lawes vnto his subiects And here take this similitude with you a man goeth to the Vniuersitie as vnto the very shop and store-house of learning yet herevpon it followeth not that the truth of that learning we are taught there in the Vniuersitie doth depend on the authoritie of the Vniuersity Besides this must also bee obserued that whatsoeuer the Papists say touching the authoritie of the Church aboue the Scripture doth nothing at all profit them but that they manifestly begge the point in question whilest they thus argue The Church hath authoritie aboue the Scriptures The Pope of Rome is the Church Ergo. For suppose wee grant them their Maior which notwithstanding is false as wee haue manifestly prooued yet they are neuer able to proue their Minor as shal be showne anon more distinctly VVhat is the second propriety of the Word of God or the holy Scripture That it be entire perfect and sufficient to saluation which is proued by that Ioh. 20.30 Many other signes did Iesus which are not written in this Booke but these things are written that you may belieue that Iesus is the Christ that Sonne of God and that you belieuing might haue life by his name Out of which place I thus reason That which is so written that by it wee may belieue in Christ Iesus and so obtaine eternall life that I say is sufficient to life eternall But the Scripture is so written Ergo. Againe thence I thus argue The holy Scripture was written to this end that wee might belieue in the Sonne of God and get eternall life Ergo Whatsoeuer Word is not written profiteth or auaileth vs nothing to faith and to eternal life which must diligently be noted against the errour of the Papists which say there are two words of God the one written the other vnwritten vpon which pretence they will needs obtrude vnto vs Traditions which they call Apostolicall the Decrees of the Popes and the custome of the Church Of which the Councell of Trent in the fourth sessiō thus speaketh VVhosoeuer doth not with like affection of mind reuerence the Traditions of the Church as he doth the holy Scriptures let him be accursed But against these Traditions first note the sufficiency of the Scriptures Secondly this argument The Traditions of the Church either agree with the holy writ or they dissent from it If they be consonant to it then they say the selfe same thing the Scripture saith and so they are Scripture for that ought not in all reason to be done by moe which may be performed by fewer Or they dissent from the Scripture as all the traditions of the Popes as namely that tradition whereby the Cup in the Lords Supper is prohibited to be administred vnto the lay people and such like And if they disagree with the Scripture they cannot fill vp the Scripture for that which is repugnant to any thing doth not fil vp but rather quite ouerthrow it Another testimony of the perfection of the holy Scripture is most manifest in the 2. Tim. 3.6 The whole Scripture is giuen by inspiration from God and is profitable to teach to reproue to correct to instruct that the man of God may be perfect and perfectly instructed to euery good worke From whence wee may frame these arguments First the Scripture is a totum an entire thing Ergo it is perfect for a totum is that which wanteth no necessary parts Secondly that which sufficeth vs for doctrin for reproof for correction and instruction that is full and compleate for there is none that can shew any thing besides wherunto the
consisteth First that we are sinners And secondly that we for sinners are lyable to temporall and eternall punishments What is sinne It is a stepping aside from that rule of perfection and righteousnesse which God requireth at our hands Or it is whatsoeuer is repugnant to the Law of God What sorts of sinne be there Two Originall and Actuall What is Originall sinne It is that staine and corruption of humane nature of the vnderstanding and will of man whereby a man euen from his very birth is carryed and haled along to sinfull actions of this sinne speaketh the Scripture Gen. 6.5 The imaginations and thoughts of mans heart are onely euill continually Psal. 51.7 In iniquitie was I formed and conceiued and in sinne hath my mother brought me forth that is My sinne was conceiued and borne with me Rom. 5.12 By one man sinne entred into the world and death by sinne Also By the disobedience of one man many were made sinners What is actuall sinne It is that obliquitie or prauity by which the actions and doings of a man are carried in a course contrarie to the Law of God or else when a man offends against the will of God not onely in inclination and pronenesse but in deed it selfe I haue heard of the former part of mans miserie namely of sinne what is the other part of humane misery The punishment of sinne How many kinds of punishments for sinne be there Two Temporary and Eternall Temporary punishment what is it It is that misery which a man endures in this life as pouerty disgrace diseases and at the last death it selfe which is called the wages of sinne Rom. 6. What is eternall punishment It is that vnspeakable sorrow torment and disgrace which the damned shall suffer in hell with the diuell and his Angles I conceiue now the parts of mans miserie shew mee also the exemplarie cause whereby as in a glasse I may come to the knowledge of my miserie The glasse wherein we may perfectly see our misery is that high and strict rigour of the law of God both in exacting that righteousnes which wee are neuer able to performe and also in threatning most grieuous punishments which they must abide which doe not satisfie the Law of God either by themselues or by another Whence may wee know that rigour of Gods Law First euen by euery Commandement of the Decalogue of which wee cannot in this life performe so much as one perfectly the summe of which Commandements are contained in those words which Saint Matthew hath Chap. 22. Luke 10 Thou shalt loue the Lord thy God c. Secondly by those grieuous comminations which are added to these Commandements Cursed is euery one that abideth not c Deut. 27.26 Gal 3.10 This then is our greatest misery that wee cannot satisfie the Law of God sithence wee are not able nor apt of our selues to thinke any good 2. Cor. 3.5 and consequently that according to Gods word wee must be cursed both in this life and in the life to come vnlesse wee can obtaine from the great mercy of God redemption and remission of our sinnes which is another thing euen an excellent remedy agaist our misery that this heauenly discipline setteth out vnto vs and which we meane now to handle The second part of this celestiall Science which is touching the freeing of Man from his misery that is from sinne and the punishment of sinne I Know well my misery I would gladly know how I may be freed from this misery or what remedy there is for these diseases of my soule The remedy is two fold either primâ— and independant or secondarie and depending of the former Which is the prime or independant remedie It is our free predestination and election wheâ— by God hath decreed from all eternity to redeeme and saue euerlastingly some certaine men by his Son of which these sayings of the scripture beare witnesse Ephes. 2.4 5. Hee hath elected vs in Christ before the foundations of the world were layd Hee hath predestinated vs whom he might adopt for sonnes in Christ Iesus euen out of the good pleasure of his owne will Rom 8 vers 30. Whom he hath predestinated them also he called Rom. 9. I will haue mercy on whom I will haue mercy therefore election is not in him that willeth or in him that runneth but in God which sheweth mercie Psalm 15.16 Acts 13. vers 4 5. And so many of them as were predestinated vnto life eternall belieued Mat. 20. vers 16. Many are called but few elected I haue heard as touching the prime remedy of our misery to wit election vnto life eternall now instruct me in the other kind of remedy That is diuided into three heads 1. Redemption 2. Iustification 3. Sanctification What is Redemption It is the setting of vs free from sinne and the punishment of sinne wrought by Christ Iesus the Son of God our Redeemer How many things offer themselues to be considered about our Redemption Two the efficient cause or Author of Redemption Secondly the obiect of it whereunto redemption appertaineth Who is our Redeemer Iesus Christ for he is made vnto vs of God Wisdome righteousnesse sanctification and redemption 1 Cor. 1.36 1. Tim. 3 16. There is one Mediatour betwixt God and man euen the man Christ Iesus How many things are we to consider in Christ our Redeemer Two his person and his office How many things are there to bee considered in the Person of Christ Two to wit the parts of it and there Vnion Of how many parts doth the person of Christ consist Of two the diuine nature and the humane And this I proue that Christ consisteth on these two Natures because hee is true God and true man That he is true God wee haue spoken before when wee proued the Son to bee God And truly that there is another Nature in the Son of God besides the humane nature may bee proued by two manifest arguments the former whereof is this In what person soeuer there is made a distinction limitation so that one thing is attributed to it by reason of one part and another thing agreeth vnto it by reason of another part in that person of necessity there must be two natures but in the Person of Christ there is such a limitation Ergo. The Minor is proued out of Rom. 1.3 where the Apostle saith that the Son of God was made the seed of Dauid according to his flesh Whereupon it necessarily followeth that there is another thing in Christ besides his flesh for when as I say that man is immortall according to his soule it must needs follow that there is som other thing in man beside his soule for euery limitation argueth a diuersity in that which is limited The other argument is to whom many things are attributed which can in no wise agree to humane nature in him there must needes be another nature or essence distinct from the
of Christ were not of it selfe sufficient but needed some additament to fil it vp but there by a Synecdoche the passions of Christ he calleth all such as the members of Christ were to suffer as if he said I must also endure those afflictions which Christ shall feele in his members as he expresly annexeth I fulfill the remnant of Christs passion in the flesh for the body of Christ which is his Church that he might plainely shew that hee spake not of that passion which Christ suffered for our sinnes but of the crosses and afflictions which the Church must sustaine in this world which church by a metaphorical kind of speaking is the body of Christ. And this which wee haue spoken about the sufficiency of the passion of Christ wee must note againe against the Papists who teach and say that expiation and purging of sin is partly by good workes which shall be confuted in the doctrine of iustification partly by the Masse which shal likewise be confuted in the point of and concerning the Lords Supper and partly by Purgatory which they say is a fire in which the soules of men after this life are tormented with temporall paines and are purged from sinnes and from which the soules of such as are aliue by fauour and by prayers may be deliuered as the Councell of Trent saith in the fifth Session Against which obserue these reasons First in the sacred Volume there is no one testimony of Purgatory no not so much as one example of any one that was in that Purgatorie fire Ergo it is a nice inuention of their own braine They vrge a place 1. Co. 8. vers 13. where it is said that by the fire shall be made manifest and proued euery mans worke of what sort it is But they apply this to Purgatory very foolishly for the Apostle speaketh as touching the edification of the Church and saith that the time shall come when it shal be tried and examined how much euery one hath profited in edifying the Church by the word of God and the holy Spirit which two he calleth fire by a metaphor He addeth further Vers. 15. He shall be saued but euen as it were by the fire where abiding still in the metaphor and similitude hee saith that not all those who haue not edified aright shall straightway bee damned for euer but that they shall suffer a tryall in their own conscience because they haue not so faithfully discharged their office as they should Secondly obserue two manifest sayings of the holy Writ wherein you shall find but two places only that must bee in the next world pointed out vnto you the one for the blessed the other for those who are eternally damned Mark the last Ioh 5. Verely verely I say vnto you who so heareth my word and belieueth in him that sent mee shall not come into iudgement and by consequence not into Purgatorie which is a part of Iudgement but shall passe from death to life Reuel 4 vers 14. Blessed are they henceforth which die in the Lord. Henceforth that is frō the very moment wherein they die There is also a plaine place Luke 23.43 where Christ saith to the thiefe To day shalt thou bee with mee in Paradice whereas he if any needed this Purgatorie fire I haue heard sufficiently as concerning the first part of Christs Priestly office namely the purging away of our sinnes tell me what is the second part of the Priestly Office of Christ It is that effectuall application whereby Christ doth all sufficiently and powerfully apply that his purging performed by him vnto the faithfull so that by it they may obtaine remission of sinnes reconciliation and peace What is the third part of this Office of Christ. It is his intercession for vs. What doe you meane by intercession I doe not meane any prayer or sute whereby Christ would get vnto vs againe the fauour of God as one man is said to interceed for an other that he may procure him somwhat but I vnderstād first that perpetuall value force of the Sacrifice of Christ namely in that Christ presenteth his passion which he suffered for vs vnto the eternall Father Secondly the Fathers consent resting in this Passion of Christ contented and agreeing that this Passion of Christ shall bee of force for vs for euer Which is the third office of Christ His Regall office for Christ is not only a Prophet and a Priest vnto vs but he is also a King In what points consisteth the Regall Office of Christ In foure First in that he gouerneth the Church by his Spirit and by his Word and doth not onely shew vnto vs by his Word what we ought to doe but by the worke of the Spirit in vs enableth vs to doe them Secondly in that hee defendeth vs against our enemies Satan sinne and death that they haue no power to hinder our saluation Thirdly in that hee beautifieth his Church with excellent gifts and appointeth the Ministerie of his Word making men obedient vnto this his owne ordinance Fourthly In that at the end of the world hee shall appeare to be iudge of all men and shall condemne the wicked to eternall punishments but shal make the godly to shine with eternal glorie I doe already conceiue the Office of Christ what it is and of how diuers sorts it is now I would haue you tell me what the obiect is about which Christ exercises this his Office It is the Church How many waies is Church taken Two waies in a large or in a more strict signification What is the Church taken in the large acception It is the multitude or company of all such men as haue the word of God preached vnto them in which company there be many hypocrites which doe not belieue truly and therefore are damned for euer What is the Church as it is strictly taken It is that number and company of men which are elect of Christ by faith vnto eternall life And this company is wont to be parted into two rankes the one Militant the other Triumphant That company of the elect and godly is called the Militant Church which remaineth yet on earth but the Triumphant is that company of the faithfull that is already in Heauen And so the rule of the Fathers is to be vnderstood He shal neuer be a member of the Church Triumphant that hath not been a member of the Church Militant But whereas the Church is diuided into the visible and inuisible Church that is no true diuision to speake properly but onely a distinction of diuers respects in the church For the church is said to be visible in respect of the men themselues which are in the Church and may be seene and inuisible in respect of the internall graces to wit of faith and other gifts of the holy Spirit which are not so obuious to the senses Which must be noted against the Papists who would haue
it what a disgracefull thing had it been and vnworthy a Bishop to forsake his brother and his owne companion Bellarm. saith that Peter was at that time gone abroad to visit the Churches But we answer that it was not meete that he should go away then when hee should haue assisted his brother but should rather haue put off the visitation vnto some other time which hee would haue done doubtlesse if he had been at Rome Againe I say that Bellarm coines that answer of his because he neither backs it with any place of Scripture nor of any Historian but speaketh it out of his owne braine III. This may be concluded by the circumstance of time for they say that Peter was 25 yeares at Rome and 7 yeares at Antiocheia which he make 32 yeares and yet they say that Peter was crucified at Rome vnder Nero and that hee came to Rome the 2 of Claudius the Emperour Now Claudius raigned but 13 yeares and Nero 13 so that both their Regiments lasted but 26 yeares how then could Peter come the 2 of Claudius and continue 27 yeares Bishop of Rome and yet be crucified vnder Nero. IV. We say that Eusebius and Hierome who are of that opinion do not agree with themselues yea and Hierome especially manifestly contradicts himself For when as hee in one place had said that Peter was crucified vnder Nero afterward expounding those words of Christ Matt. 23. Luke 11 Behold I send vnto you Prophets c. Flatly affirmes that Peter was crucified by the Iewes at Ierusalem When the Ancients therefore are opposite vnto themselues hereby it may appeare that they knew not certainely in this point and consequently how much we are to detest the impudency of the Popes which set downe for certainty that Peter was Bishop of Rome The fifth errour is that they inferre the Pope of Rome to be Peters successour for first there is no sure ground to euince that Peter was euer at Rome how then could the Pope of Rome succeede Peter Secondly if wee grant this to the Papists out of pitty that Peter was at Rome yet it doth not follow that the Pope of Rome was Peters successour for the Turke also hath his seate at Constantinople notwithstanding it doth not follow that the Turke is the lawfull Emperour of the East or of Greece the Emperours before hauing their lawfull residency and abode at Constantinople for the place makes not the succession lawfull but two things there bee which make lawfull succession first the power giuen of God secondly the imitation of the Predecessors in life and manners As Cyprian saith in a certaine place and after him Ambrose and Hierome True succession is succession in doctrine and hee cannot bee said lawfully to hold the Chaire of Peter who holdeth not the doctrine of Peter But neither of these the Pope of Rome hath first whence will hee proue that God hath giuen him that power to sit at Rome as the Monarch of the Church surely he cannot bring so much as one letter out of the Scripture of God to proue this nay Christ enioyned the contrary to his Disciples to wit that one of them should not desire to bee aboue another 2. The true succession which is in doctrine the Pope of Rome hath not for if the Decrees of the Pope and the Epistles of Peter be compared together there will appeare as great difference betwixt them as betwixt light and darknes yea we are about to proue by and by that the Pope of Rome is the Ringleader of idolaters so farre is he off from being Peters successor in doctrine Which bee the Members of the Church They be all the faithfull which do belieue in Christ vnto eternall life for they all are vnited to Christ euen as the members of our body vnto their head They are vnited I say by the holy Spirit who produceth such like motions in them as are in the humane nature of Christ assumed that is he maketh that the faithful become partakers of the Sacerdotall Propheticall and Regall power which is in Christ. About which matter Peter epist. 2. c. 2. v. 9. speaketh most sweetly You are a chosen generation a royall Priesthood a holy Nation a people whom God hath chosen as peculiar to himselfe that the virtues of him might be manifest who hath called you out of darknes into his admirable light See concerning this most comfortable doctrine to wit the vnion of the members with Christ the Head in the Syst. of Diuinitie pag. 376. What sorts be the members of Christ They be of two sorts the Ministers of the Word and the hearers Here the Papists challenge vs that wee haue no lawfull Ministers in the Church and by consequence that there be no lawfull sheepe because say they where there are no lawfull and true Pastors and Shepheards there can be there no lawful or true sheepe But wee deny the Antecedent where they say that in our Churches there bee no lawfull Pastors because he is a right Pastor who rightly and lawfully executes his charge which is don by the pure preaching of the word the administration of the Sacraments But say they from whom had your Luther and Caluin their callings We answere That we depend not on Caluin and Luther but of the Prophets themselues and the Apostles As for Luther and Caluin they were neither Prophets nor Apostles but if they would know what kind of calling Caluins and Luther his was we answere It was ordinarie for Luther by the publike authoritie of the Vniuersitie at Witenberg was created Doctor of Diuinity and so was hee called to teach by an ordinary vocation Yea but the Vniuersity at Witenberg it was Papisticall Answere True it was so at that time yet it called Luther to the sincere preaching of the Gospell For the Papists themselues say not that when Luther was called by them to teach that he was called to teach heresies but to teach the Truth Therefore when afterwards he taught the truth he taught it being ordinarily called thereunto although he taught it not according to the Popes mind and his Bishops Yea but hee taught errouâ—s of Papistrie before I answer that that fault of Luther made not his vocation voyd the same we say of Zwinglius Caluin and others which were created by Bishops where notwithstanding it must bee considered that vnto that ordinarie calling there was somewhat extraordinary adioined to wit in that God set forth and adorned those first Ministers of the dostrine of the Gospel with a singular vertue to discouer the terrible abominations of Poperie for the rest of our Ministers which haue and yet doe teach in the Reformed Church they were called ordinarily by them who haue authoritie and as yet to this day are so called Now I much desire to heare of the proprieties of the Church first tel me what kinds be the proprieties of the Church of They bee of two kinds some of them doe notifie and point out
the Monasteries how many sleights and inuentions doe the Monkes finde out 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 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 who in their Trent Councell Session 6. boldly affirme that a man cannot heereof bee certaine in this life but ought alwaies to doubt of it and they adde that there can bee no greater sinne before God then that a miserable sinner should assure himselfe of Gods fauour yea and further they adde that whosoeuer shall hold that opinion ought to bee accursed To this their abominable errour wee oppose most plaine places of holy writ Rom. 8. vers 15. Yee haue not receiued the spirit of bondage but that spirit of adoption by which we cry Abba Father which spirit beareth witnesse to our spirit that we are the sonnes of God This is a very horrible impiety that we will not receiue the testimonie of the Spirit but doubt of the truth and certaintie thereof 1. Iohn 5. He that belieueth in the Sonne of God hath the Testimonie in himselfe And surely if God would haue had vs to haue doubted he would neuer haue sworne that hee would bee compassionate vnto vs. But now hee hath sworne thus much very euidently Ezech. 18. As I liue saith the Lord that is as truly as I am and liue I will not the death of a sinner but that he liue Also Iohn 5. Verely verely I say vnto you whosoeuer belieueth in the Sonne hath eternall life And Woe be to thee then saith Saint Austine if thou belieue not God when he sweares to thee But the Papists obiect They that are weak are subiect to falling and they cannot be sure of the grace of God Answ. Who so are weake they may easily fall I limit the proposition thus vnlesse there bee one that is mightier who vpholdeth them Now God it is that holds vs vp and that helpeth our infirmities And therefore certaine we may bee of the forgiuenes of sins of the grace of God not by our owne nature indeed which is weake but by the helpe and assistance of the holy Ghost making vs strong according to those sayings of holy Writ Psal. 37. vers 24. Though the righteous fall he shall not bee cast off because the Lord putteth vnder his hand Iohn 10.38 I giue vnto my sheepe eternall life neither shall they perish for euer neither shall any one take them out of my hand my Father which hath giuen mee them is greater then all that is he can supply their wants readily and vphold them mightily Rom. 8.38 I am perswaded that neither life nor death neither things present nor things to come shall be able to separate vs from the loue of God which is in Christ. Againe they obiect that place 1. Cor. 10. Hee that standeth let him take heed that hee fall not I answere That the Apostle there speaketh of hypocrites which doe perswade themselues falsly that they stand further he speakes also of the weakenesse of men touching which we cannot be enough admonished to the end that we may think saluation not to lye in our owne strength but in the grace of GOD onely They vrge also that place Eccles. 9. A man knoweth not whether he is worthy loue or hatred Whereto I answere First that this is a fallacie not being limmited wee ought then thus to limet it A man knoweth not of himselfe but hee may knowe it God reuealing it vnto him and the holy Spirit witnessing it Secondly a man knoweth not by those humane causes and by the euent of Fortune and the chances and changes of these outward things And therein the Text it selfe is a mouth to expound it selfe for there it is said that a man by externall changes such as are riches pouerty health sickenesse honour contempt that a man cannot by these things nor any other externall estate iudge and certainely know whether hee bee in the fauour of God or be hated by him And therefore that there argument is not sound which argue thus as many doe I am rich Ergo. I am the sonne of God or I am poore Ergo. God doth hate mee This iudgement then whether wee bee in the fauour of GOD or not we must take from Gods Word Sithence therefore it is certaine that a faithfull soule may bee assured of the fauour of God and the forgiuenesse of sinnes and may bee made partaker of the peace of Conscience as it said Romans 5. verse 1. Being iustified by Faith wee haue peace thence another thing doth necessarily follow to witt That a man when hee is once receiued into the fauour of GOD and hath obtaitained remission of his sinnes that hee I say cannot fall away from the grace of GOD nor loose his Faith nor bee obnoxious vnto eternall damnation For because wee ought not to doubt of the grace of GOD therefore neither can wee fall away from the Grace of God for if wee could fall away from it then wee might doubt of it but wee being once receiued into the grace and fauour of God that wee cannot altogether loose that grace of God the Scripture witnesseth Rom. 8.1 There is no condemnation to those which are in Christ Iesus if no condemnation then perpetuall fauour and if no condemnation then also no time is there wherein they may slide from the grace of God and fall into condemnation for by no condemnation is excluded both all the kinds thereof and all occasions of falling thereinto Hitherto appertaineth that place which before we haue cited Ioh. 10 My sheepe none shall take out of my hand which is all one as if hee had said My sheepe shall neuer be taken out of my hand which must bee diligently noted against the Papists who affirme that a man after that he is taken into the fauour of God may fall againe out of his fauour euen as if hee had neuer been in fauour but may haue of a mercifull God an vncompassionate and irreconciliable God euen as when one falles out of the fauour of the King in stead of a gentle and kind master hee hath now an angry and cruell King But here they obiect that place in the 51. Psalme where Dauid after that horrible sinne of his was committed prayeth Restore vnto me the ioy of my saluation therefore say they he had lost the fauour of God I answere that the Papists doe not halfe well enough looke into the text for it is not said Restore vnto me my spirit which I had lost but he saith restore my ioy my comfort againe to me Therefore that text makes against themselues for if Dauid had lost that grace and spirit of God then
had he lost that his saluation but he speakes otherwise he saith onely restore comfort vnto me for a true belieuer 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 before times he vsed to be he doth therfore desire of God that hee 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 fruit of Iustification what is that you told me was necessarily conioyned and annexed thereunto Because the iust man falls seuen timeseuen in a day therefore to Iustification there must alwaies bee adioyned Repentance True repentance of what parts doth it consist Of two parts one of them as it were contrary vnto the 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 be had by and for the merits of Christ. See the 467. page of my Syst. of Diuinity and in the comment vpon Vrsins Catechisme page 640. Here note a double error of the Papists whereof the first is That vnto true repentance there is required Confession to a Priest To which error we 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 throughout the whole booke of God no example I say but which teacheth vs to make confession of our sinnes only to God So doth Dauid Psalm 51. Against thee onely haue I sinned O Lord. And the Publicane Luke 18. Standing in thâ— Temple confessed his sinnes onely to God and thence went away iustified Whereupon saith Chryst. 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 vpbrayd thee with them The other Popish error is 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 be opposed by which we haue before made cleare that the passion of Christ doth sufficiently satisfie for all our sinnes You haue already sufficiently instructed me about Redemption now take the paines I pray you to instruct me about sanctification Sanctification Regenaration and new Obedience or conuersion vnto God are all one in signification And it is nothing els saue the changing of our depraued or corrupt nature into better and then a setled resolution to auoyd sinne hereafter and to frame our liues to some newe course which may bee pleasing vnto God and beseeming our profession of Faith and Religion which regeneration in this life certainely cannot bee perfect but onely inchoate and alwaies conioyned with a combating and a reluctance against sinne or of the flesh and the spirit As the Apostle very largely setts it downe Rom. 7. Galat. 5. The good saith he that I would I doe not But in that other life we shal perfectly be regenerated sanctified and reformed vnto the Image of God yet for all this Gods will it is our regeneration should bee begun in this life and that good workes bee done by vs as our Sauiour commandeth Math. 5. Let your light so shine before men c. 2. Peter 1.16 Labour to make your vocation and election sure by good workes that is Labour to giue vnto your selues a sure and to others an euident testimonie 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. This is the will of God euen your Sanctification Rom. 6.12 Make your members hencefoorth weapons of righteousnesse And most dreadfull is that speach Heb. 13. Without holinesse none shall see God Wherefore if it be demanded whether good workes are necessary vnto Saluation I answer That if wee take Saluation for our first entry thereunto namely Remission of sinnes and iustification then good workes are not necessary because it is most necessarily required that first our sinnes be forgiuen vs before wee can doe 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 sins but for life eternall which hereafter we shal be possessed of there is neede then of good works as a meane and way but not as any meritorious cause of saluation for then indeede shall we bee cloathed vpon if we be not found naked that is in that other life we shall be fully renewed conformed if that we begin that reformation and sanctification in this life And this is that which the Apostle speaketh Heb. 7.14 Follow peace with all men and holinesse without which none shall see the Lord. How many parts are there of our Sanctification Two Good 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 Works which are good or pleasing vnto God Three things be requisit 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 Fath it is impossible to please God c. Secondly that they bee commanded by God for what works soeuer are enioyned by men and not by God those are not good works Ezech. 9.19 You must walke in my Commandements and not in the Commandements of your Fathers Matth. 18.9 They worship me in vaine teaching for doctrines mens precepts Thirdly that our good works bee alwaies referred to the glory of God and not vnto vaine glory hypocrisie 1. Cor. 11.31 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 be discerned what is to bee thought of the most of the Papists workes wherewith they thinke that they worshippe GOD such as are their Watchings and Pilgrimages to holy places and adoring of Churches with Shrines and 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 and satisfying for sinnes Secondly because they are not commanded by God but inuented and appointed by Popes and Bishops against the expresse commandement of God as that of Fasting and abstaining from Flesh on Friday which manner of Fasting and difference of meate is expressely against the Word of God Matt. 15. 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. The Apostle expressly and plainely nameth the Forbidding of certaine meates
fourthly fully purposing to conforme our selues according to Gods holy Lawes and Commandements Which sorrow of heart for by-past sinne and good purpose of mind to preuent sinne hereafter if wee shall find in vs then may wee perswade our selues of true and vnfained Repentance Touching our Faith in this manner Sin was that by which man became miserable and because he brake the commandements of God and lightly regarded the behests of the most High therefore was he not onely turned out of his most blissefull and happy estate but stood guiltie of eternall death and condemnation both of body and soule for sinne When man sinfull man stood in this dolefull case destitute of all help 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 sins libertie 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 Christs 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 and see whether wee feele our consciences assured by the Spirit of God that the punishment of our sinne is fully in Christ discharged and that whatsoeuer â—ee hath done for man appertaineth not onely vnto others but euen to vs also And thus if wee shall perceiue our hearts affected wee may perswade our selues of a true and liuely faith Touching Charitie on this wise As charitie is the fruit and effect of a true and liuely faith so that it is impossible we should haue a sound faith but wee must bee fruitfull in good workes and deeds of charitie for as the light can in no wise bee separated from the sunne nor heate from the fire so neither can these two inseparable vertues be disioyned but if faith be the root good workes and charitable deeds will be the fruit insomuch that hereby may wee more then probably iudge of the purenesse and sinceritie of our faith So likewise many be those fruits and effects of true charitie and Christian loue which if by our search wee shall find in vs wee may certainely assure our hearts of the possesion of that rich gemme and precious vertue Charitie They be set downe by Gods own Spirit the Pen-man is the Apostle Paul 1. Cor. 13.4 5 c. Loue suffereth long is bountiful loue enuieth not loue doth not boast it selfe it is not pussed 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 whether wee bee reconciled vnto such as wee haue offended and heartily forgiue such as haue offended vs and secondly bee readâ—e withall to doe them all the good wee can And this affection if wee shall find in our selues vpon our suruey and examination wee may perswade our selues of true and sound Charitie III. The forme of our Scrutinie is after a iudiciall manner of proceeding First wee must examine our selues and take a catalogue of our sins the diuell himselfe hath in store against vs by which wee haue offended Gods iustice Secondly then according to the ten words of the Law we may frame ten seuerall actions and inditements as for instance because I would gladly speake to the capacity of my weakest Brethren muster vp before thee all thy Atheistical 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 profaned Gods holy Sabbath fithly whether thou hast not beene disobedient and refractory to Parents and Gouernours sixthly whether thou hast not harboured in thy breast murthering malice and enuie seuenthly whether thou hast not set open thine eyes to vncleannesse and vanitie eightthly 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 concupiscence and so for the breach of euery commandement frame a seuerall inditement and plead guiltie This maist thou do by thy selfe yet if thou art weake and desirest helpe thou shalt find the inditement drawne at large for thee in The Practice of Pietie 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. 322. seqq of the fifteenth Impression Thirdly then adde thereto so many seuerall sentences of condemnation and so foorthwith fourthly 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 hereafter And when wee can thus bring our selues into the worst taking that can be Tunc optime habet saith Bucer qui pessime habet For hauing thus pronounced this shame of face dew vnto vs God will cease from his sentence of anger nay hee will say This man hath condemned himselfe I need not to condemne seeing hee hath straightly 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 and drinke of my Cup. Then being constrained to conclude wee are vnworthy wee must in the next place goe out of our selues and faint after the righteousnesse can make vs worthy which cannot bee effected but by Faith which commeth by the blessing of the Gospel 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 now for our behauiour there obserue thus much The duties which are required of vs in the celebration of the holy Communion are of two kinds either Generall or common to this and other times or Peculiar and proper to this seruice I. The generall and common duties are to ioyne with the Congregation in confessing of sinnes in singing of Psalmes and Hymnes in hearing with reuerence and deuotion Gods holy Word preached in praying and the like Secondly touching the proper duties more peculiarly belonging to this seruice and our behauiour in the receiuing of those holy mysteries as the Church hath retained it there is a commandement giuen that wee lift vp our hearts to the Lord. And we must indeed bee
as Eagles soaring vp to heauen by hauing carefull meditations on heauenly and inuisible things arising from the due consideration of the things themselues offered vnto vs that is the outward elements of bread and wine as also from a regardfull contemplation of euery action in that holy ministration First therefore when wee see the bread and wine set before vs on the Lords Table we know that they are appointed for the nourishing strengthening of our bodies but here wee must not stay Our hearts heereby are to be led to meditate on the body and bloud of Christ which is appointed to be our soules nourishment to feed vs to eternall life for so he professeth of himselfe Ioh. 6.55 My flesh is meat indeed my blood is drink indeed Secondly when wee see the breaking of the bread and powring out of the wine our hearts are to bee led to the meditation on the cruell death of the Crosse which Christ suffered for the remission of our sinnes when his most blessed body was broken and his most precious blood shed for the redemption of mankind Againe when wee see that the bread which is broken and giuen vnto vs by the Minister is all of the same loafe or at the least of the same graine and the wine whereof wee drinke that it commeth from the same grapes and receiued by vs in the same cup wee are hereby to bee led to the meditation on that communion which we haue with al Gods Saints which are partakers of those holy mysteries and to the consideration of that vnion which wee haue or should haue among our selues as members of one mysticall body whereof C. Iesus is the head Lastly when we eate that holied bread and drinke that consecrated wine wee know that they turne to nutriment for our bodies and so consequently that they grow into one substance hereby are wee led to a further meditation on our incorporation into Christ Iesus to be made one with him and hee with vs so that hereby we may assure our hearts of our reconciliation with God and of all the benefits of Christs death and passion for seeing Christ is become ours how shal not God with Christ giue vs all things And these are those holy Meditations whereupon we must bestow the best of our thoughts in that so sacred a businesse now as touching the triall of our soules after the receiuing of those holy mysteries note but this After that the Lord hath fed our soules so graciously at his owne table we must take heed we proue not vnthankfull to the louing kindnesse of the Lord. And therefore it is required of vs and that not for a day or a weeke or some small time but euen for euer continually to retaine a thankfull remembrance of those blessings whereof we are made partakers in Christ Iesus as also neuer to let slip out of our mind that interchangeable promise which hath past betwixt God and vs. The Lord promising to be our God and wee promising henceforth to become Gods faithfull obedient seruants to serue him in holinesse and righteousnesse all the remainder of our life Whence the ordinarie custome in these dayes may worthily bee reprehended for howsoeuer men for a day or a short space seeme to haue a Christian sense of that holy duty whereto they haue bound themselues by their promise yet notwithstanding within a while they returne with the dogge to the vomit and with the Sow to wallowing in the mire Wherefore to good purpose it is that we propose to our hearts a triall of our selues euen after our receiuing for though a man by the sight of the soyle may gather by some gesse what fruit wil come vp yet when he sees the fruit the matter is farre more sure And therefore because those Accidents Antecedent as repentance from dead workes faith in Christ and louâ— toward men may sometime deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if we can heare the Word more ioyfully if wee trauell for the righteousnesse of faith more soundly make the score of our sins lesse then they were before And these indeed are comfortable fruits of the truth of our holinesse FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Recapitulation of the chiefe Points handled in this Treatise CHristian Religion is the seruing of God in Christ. The actions thereof are 3 most eminently 1. Meditation of Gods VVord which testifies of Christ. 2. Pâ—ayer vnto God through Christ. 3. The vse of the Sacraments instituted by Christ. Of the two first elsewhere here onely of the third Page 1. seqq That wee may vse the Sacraments aright wee haue need of Preparation which in this Booke is both largely deciphered and concisely proposed Preparation largely deciphered consists in 2. things Knovvledge and Devotion Our knowledge is either generall in points of Religion or particular about a Sacrament Our generall knowledge is either primarie and independant or secondarie and deriued The primary and independant consists of a double doctrine â— Of God according to the Essence which is one persons which are there Pag. 4. II. Of Gods VVord or the Scripture of which see the definition pa. II. The diuision which is threefold p. II. The properties which are 3 I. It deriues its authoritie from God alone pa. 16.2 It is perfect and sufficient to saluation p. 20. 3. In the Articles of Faith and matters necessary to saluation it is easie and perspicuous pa. 23 The secondarie and deriued knowledge consists of two parts I. Of the End it selfe Saluation considered in respect of the life to come perfect or this present life inchoate p. 29. II. Of the Meanes to come by that End and that 's a double knowledge I. Of thy Miserie II. Of the Remedie for thy miserie Thy misery is throughly knowne by the consideration of 4. things I. That which went before miserie the Image of God II. The Efficient cause of thy misery Adamâ— fall III. The parts thereof to wit Sinne Originall and Actuall and the punishment for sin Temporall and Eternall IV. The Exemplary cause or glasse representing thy miserie which is the rigour of the Lavv. pag. 32. seqq The remedie for thy miserie is twofold Prime and Independant which is Predestination to lise pag. 40. Or secondary and dependant diuided into 3. heads Redemption Iustification Sanctification Redemption here is I. defined II. it is further opened both by the Efficient cause thereof and by the obiect thereof The efficient cause of our Redemption is Christ in him consider I. his Person and so 1. the Parts thereof the humane and diuine natures 2. the Vnion of those two natures II. his Office of which 1. in generall as it is called a Mediatourship 2. in speciall and so it is Propheticall Sacerdotall and Regall p. 41. seqq The obiect of Redemption is the Church which is largely taken pag. 71. strictly and properly Of it are considered the head the members the