men his holy Scripture euen as a Prince vseth a Cryer for the promulgation of his lawes vnto his Subiects And here take this similitude with you a man goeth to the Vniuersitie as vnto the very shop and store-house of Learning yet hereupon it followeth not that the truth of that learning we are taught there in the Vniuersitie doth depend on the authority of the Vniuersity Besides this must aâ—so be obserued that whatsoeuer the Papists say tovching the authority of her Church aboue the Scripture doth nothing at all profit them but that they manifestly beg the point in question whilest they thus argue The Church hath authority aboue the Scriptures The Pope of Rome is the Church Ergo. For suppose wee grant them their Maior which notwithstanding is false as wee haue manifestly proued yet they are neuer able to prooue their Minor as shall bee showne anone more distinctly VVhat is the second propriety of the word of God or the holy Scripture Syst Theol. pag. 176. That it bee intire perfect and sufficient to saluation which is prooued by that Ioâ— 20.30 Many other signâ— did Jesus which are not writteâ— in this Booke but these thinges are written that you may beleeue that Jesus is the Christ that Son of God that you beleeuing might haue life by his name Out of which place â— thus reason That which is sâ— written that by it wee may beleeue in Christ Iesus and sâ— obtaine eternall life that 〈◊〉 say is sufficient to life eternall But the Scripture is so written Ergo. Againe thence I thus argue The holy Scripture was written to this end that wee might beleeue in the Sonne of God and get eternall life Ergo. Whatsoeuer Word is not written profiteth or auaileth vs nothing to faith to eternall life which must diligently bee noted against the errour of the Papists which say there are two words of God Quod non legi vsurpare non debeo Amb. Non sum alioruÌ„ sermonum discipulus nisi coelestium Origen the one written the other vnwritten vpon which pretence they will needs obtrude vnto vs Traditions which they call Apostolicall the Decrees of the Popes and the custome of the Church Of which the Councell of Trent in the fourth Session thus speaketh Whosoeuer doth not with like affection of mind reuerence the Traditions of the Church as hee doth the holy Scriptures let him bee accursed But against those Traditions first note the sufficiency of the Scriptures Secondly this argument The Traditions of the Chuâ—ch either agree with the holy writ or they dissent from it If they be coâ—sonant to it then they say the selfe same thing thâ— Scripture saith and so theâ— are Scripture for that oughâ— not in all reason to be done bâ— mâ—â— which may bee performed by fewer Or they dissenâ— from the Scripture as all thâ— Traditions of the Popes as namely that Tradition wherby the Cup in the Lords Supper is prohibited to be administred vnto the lay people and such like And if they disagree with the Scripture they cannot fill vp the Scripture for that which is repugnant to any thing doth not fill vp but rather quite ouerthrow it Another testimony of the perfection of the holy Scripture is most manifest in the 2 Tim. 3.16 The whole Scripture is giuen by inspiration from God and is profitable to teach to reprooue to correct to instruct that the man of God may be perfect and perfectly instructed to euery good worke From whence wee may frame these arguments First the Scripture is a totum an intire thing Ergo it is perfect for a totum is that which wanteth no necessary parts Secondly that which sufficeth vs for doctrine Adoro plenitudinem ScripturaruÌ„ Tertul. for reproofe for correction and instruction that is full compleate for there is none that can shew any thing besides whereunto the Scripture should bee profitable But the Scripture is sufficient to those things Ergo. Thirdly that which maketh a man perfect and furnished to euery good worke that same must needs be perfect but thâ— Scripture doth so Ergo. The Maior is therefore true because there is no effect which is more perfect then its cause or because a perfect effect presupposeth the cause to be perfect and nothing can giue that to another which it hath not it selfe if the Scripture therefore make men perfect then it must also be perfect VVhat is the third propriety of the holy Scripture That in the Articles of faith Syst Theol. pag. 199. which are necessary to saluation it bee plaine easie and perspicuous easie I say and perspicuous first in respect of them to whom 〈◊〉 ought to bee a light for theâ— saluatioÌ„ according vnto thâ— 2 Cor. 4.3 If our Gospell be hid it is hid to them which perish whence it necessarily followes that the Gospell is not hid but cleare and open to those which doe not perish as Peter saith 2 Pet. 1.19 You doe well in that you attend to the word of the Prophets as vnto a light that shineth in a darke place Psal 19.7.8 The word of God is cleare Psal 119.105 The word of God is a light to our feete and steppes Secondly the Scripture is easie as it is an instrument which it hath deriued to it from the principall guide the holy Spirit who is that true teacher and interpreter of the Scripture Ioh. 14.26 The Aduocate which is the holy Ghost he shall teach you all things 1 Ioh. 2.27 That annointing that is the holy spirit teacheth vs of all things Also Ioh. 16.13 When that spirit of truth shall come he shall leade you in all truth Lastly it is easie if that in the handling of it wee vse conuenient meanes and expound one place by another according to the rules of good and lawfull exposition which you may reade in the 201. page of my Systeme of Diuinitie If then any shall demand Syst Theol. pag. 201. who hath the authority to interpret the Scripture if the Pope of Rome be he I answer that euery one is the best interpreter of his owne words whereas therefore the Scripture is the Word of God and of the holy Ghost and not of the Pope of Rome therefore the holy Spirit hath the authority to interpret as that true aduocate and teacher of verity But why then doth the Bishop of Rome chalenge to himselfe this authority to interpret the Scriptures I answer because he knowes well enough how bad his cause is and therefore dares not submit his Tenents to the Word of God or the Scripture if it be rightly vnderstood and therefore will he wrest and stretch the scriptures at his owne pleasure Touching which poynt I would haue you note the words of a certaine Apostate from the faith Casper Schoppius Papist who is now at Rome with the Pope hee in that Epistle he wrot touching his defection from vs vnto the Papists about sixe yeares agoe set out at Ingolstadium in the 24 page saith thus The
sinne What is the third propriety of Christs Passion That it was most sufficient Per Christum hominem iustitiae Deiplenissime satisfactum pregenere humano Bellar. lib. de asccusment in De um grad 13. cap. 3. neither neede wee any more expiation which is proued by that Heb. 9. v. 26. New was he in the end of the world made manifest by that offering vp of himselfe once to take away sinne And verse 28. Christ was once offerd vp that hee might take away the sinnes of many And yet more euidently Heb. 10.12 This man after the offering of his sacrifice sitteth for euer at the right hand of the Father And vers 14 By his one oblation that is by that his oblation which only is most perfect and sufficient Now that with is said Col. 1.24 Objection I fulfill the remainders of Christs suffering or passion in the flesh Soluti It must not be so vnderstood as if the Passion of Christ were not of it selfe sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sunt duplicia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne sua quadaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in membris quae sunt Christi quia meÌ„broruÌ„ Zaâ—ch but needed some addittament to fill it vp but there by a Synecdoche the Passions of Christ hee calleth all such as the members of Christ were to suffer as if he said I must also indure those afflictions which Christ shall feele in his members as he expressely annexeth I fulfill the remnant of Christs Passion in the flesh for the body of Christ which is his Church that hee might plainly shew that hee spake not of that passion which Christ suffered for our sinnes Omnes sanctorum afflictiones vel sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qâ—â—bus puniuntur peccata vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus probatur fides vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus confirmatur doctrina de his loquitur Melanct. but of the crosses and afflictions which the Church must sustaine in this world which Church by a Metaphoricall kind of speaking is the body of Christ And this which we haue spoken about the sufficiency of the passion of Christ we must note againe against the Papists who reach and say that expiation and purging of sinne is partly by good workes which shall bee confuted in the doctrine of Iustification partly by the Masse which shall likewise bee confuted in the point of and concerning the Lords Supper and partly by Purgatory which say they is a fire in which the soules of men after this life are tormented with temporall paines and are purged from sinnes and from which the soules of such as are aliue by fauour and by prayers may be deliuered as the Councell of Trent saith in the fifth Session Against which obserue these reasons First Calu â—nsti l. 3. c. 5. §. â— seqq in the sacred Volume there is no one testimony of Purgatory nor not so much as one example of any one that was in that Purgatory fires Ergo it is a meere inuention of their owne braine They vrge a place Obiecti 1 Cor. 3. verse 13. where it is said that by the fire shall be made manifest and proued euery mans worke of what sort it is But they apply this to Purgatory very foolishly Solus for the Apostle speaketh as touching the edifâ—cation of the Church and saith that the time shall come when it shal be tryed and examined how much euery one hath profited in edifying the the Church by the word of God and the holy Spirit which two he calleth fire by a Metaphor Hee addeth further Verse 15. He shall be saued but euen as it were by the fire where abiding still in the Metaphor and similitude he saith that not all those who haue not edified aright shall straight way bee damned for euer but that they shall suffer a tryall in their owne conscience because they haue not so faithfully discharged their Office as they should Secondly obserue two manifest sayings of the holy Writ wherein you shall finde but two places only that must bee in the next world pointed out vnto you the one for the blessed the other for those who are eternally damned Mark the last 16. Iohn 5.24 Verily verily I say vnto you who so heareth my word and beleeueth in him that sent me shall not come into iudgment and by consequence not into Purgatory which is a part of Iudgement but shall passe from death to life Reuel 14. vers 13. Blessed are they henceforth which dye in the Lord. Henceforth that is from the very moment wherein they dye There is also a plaine place Luke 23.43 where Christ saith to the thiefe To day shalt thou bee with mee in Paradice whereas he if any needed this Purgatory fire I haue heard sufficiently as concerning the first part of Christs Priestly office namely the purging away of our sinnes tell me what is the second part of the Priestly Office of Christ Syst Theol. pag. 357. It is that effectuall application whereby Christ doth alsufficiently and powerfully apply that his purging performed by him vnto the faithfull so that by it they may obtaine remission of sinnes reconciliation and peace What is the third part of this Office of Christ It is his intercession for vs VVhat doe you meane by intercession I doe not meane any Prayer or suite whereby Christ would get vnto vs againe the the fauour of God as one man is said to interceed for another that he may procure him somewhat but I vnderstand first that perpetuall value and vertue of the Sacrifice of Christ namely in that Christ presenteth his passion which he suffered for vs vnto the eternall Father Secondly the Fathers consent resting in this Passion of Christ contented and agreeing that this Passion of Christ shall be of force for vs for euer VVhich is the third Office of Christ His Regall Office Syst Theol pag. 359. for Christ is not only a prophet a priest vnto vs but he is also a King In what points consisteth the Regall Office of Christ In foure First in that hee gouerneth the Church by his Spirit and by his Word and doth not only shew vnto vs by his Word what we ought to doe but by the worke of the Spirit in vs enableth vs to doe them Secondly in that he defendeth vs against our enemies Satan Sinne and Death that they haue no power to hinder our saluation Thirdly in that he beautifieth his Church with excellent gifts and appointeth the Ministerie of his Word making men obedient vnto his owne ordinance Fourthly in that at the end of the World he shall appeare to bee Iudge of all men Syst Theol. pag. 368. and shall condemne the wicked to eternall punishments but shal make the godly to shine with eternall glory I doe already conceiue the office of Christ what it is and of how diuers sorts it is now I would haue you tell mee what the obiect is about
HEAVENLY KNOWLEDG The second Edition with Addition Pro. 14.6 Knowledge is easie to him that will vnderstand Ecclus. 6.35 Be willing to heare euerie godly discourse Lett Christ be magnified in me whether it be Christ is to me life Death is to me gaine London Printed for Thomas Jones 1625. The Chaire KNOWLEDG The Priests lipps should preserue Knowledg Malach The Church DEVOTION My house shal be called ye. house of Prayer Matth. REPENTANCE Baptisme 1. Pet. 1.20 21. FAITH the Lords supper 1. Cor. 10. â— 4 This paines whatsoeuer it be is Dedicate TO THE SERVICE AND GOOD of the Church of God vnder the Patronage and Protection of the thrice Worthy and Religious my much honoured Friends The Right Honourable Countesse of Deuonshire A vertuous Woman indeed like Her that was righteous before God and walked in all the Statutes and Ordinances of the Lord without reproofe Luke 1. The Lady ANNE NEVIL Paralell to that Gracious Gentlewoman of her Name Annah the mother of Samuel famous for her zeale in the Spirit 1. Sam. 1. The Lady ANNE FETTIPLACE comparable to none better then that Good Annah the Widdow A President of Pietie and deuotion Luk. 2. Mistresse MABELL BLENERHASSET This is that Elect Gentlewoman whom I loue in the truth not onely for that Oyle of Grace in Her selfe but for that Oyntment of Goodnesse powred vpon Mee Quod spiro placeo si placeo ejus est That I breath and liue and write and please if I doe so it is from her I must acknowledge it euer with thanks next vnder God and my Parents T. V. A PARENETIQVE DIRECTED ESPECIALLY TO THEM that call themselues Catholicks In the Septuagint of Sixtus 5. his Edition Pro. 27.21 you haue this sentence which is not in our Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An honest and vpright heart will quickly seek after knowledge and information of the Lord. Howsoeuer then the scornefull take pleasure in scorning and the fooles hate knowledge Pro. 1.22 yet bee sure thou apply thine heart to instruction and thine eares to the words of Knowledge Pro. 23.12 GOod Reader ther bee now some yeares past since I gaue the onset to the Translation of this Booke a Booke of small volume but of great valour of a little price but very precious The Author himselfe is famous well known to haue been a man rarely qualified and beautified with admirable endowments the characters whereof are to be seene in his writings a man by whose exquisite skill and exact endeauours I perswade my selfe we should haue had if the thred of his life had beene a little more lengthned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fathers dreamed of liuely portayed fully perfected But I list not to stand any longer on this theame this only I will adde that it is hard to say whether the Authour doth more commend the Workes or the Workes the Author In this little Theologicall Tract wherein summarily are deliuered the heads of Christian Religion I haue trac'd his steppes with all diligence and faithfulnesse and that out of a longing desire from my hearts roote in Christ Iesus to further the simplest of my Country-mens grouth in all godlines wishing that they would not think light of my labours In templo Dei offert vnusquisque quod potest aurum argentum lapides prociosus alii byssus purpura coccuÌ„ offerunt nobiscuÌ„ benè agitur â—â—tulerimus pelles capraruÌ„ pilos et tameÌ„ Apostolus coÌ„temptibiliora nostra magis necessaria 〈◊〉 Hier. in prolog Galeato slender though they be for whose sakes they were primarily vndertaken And those are all vnlettered and Ignorant persons which are either such as haue liued vnder the Gospell and that so long that Heb. 5.12 for their time they might haue beene teachers but by reason of their grosse and dull eares they be but babes in vnderstanding and haue neede to be instructed in the very first Principles of Religion or they bee such as do liue in the bondage and captiuitie of more then Egyptiacall darkenesse of Popery who being beclouded with the myst of erroneous doctrine haue not as yet had the cleare beames of the Gospell shining in their hearts With the former sort or at lest such of them who seek for knowledge as for gold Pro. 2.4 my paines whatsoeuer it bee I am perswaded will not altogether be lost But for the latter I am a fear'd I shall but be accounted to sing a song to deafe cares For such alasse is the bewitching Cup of that Whore of fornications Reu. 17.1.2 although her vanity and vilenesse be as open as the Sun that shee not only keepeth fast in bondage whom shee hath once lull'd asleepe D.D. Halls Quo vadis p. 15 1. edition entangleth also euery day more and more louers the Lord of Heauen permitting the Diuell of Hell seducing the Locusts of the infernall pit assayling both by Sea and Land to gaine vnto them Proselytes Such is the impudence of this whorish presumptuous woman of Rome Iere. 3.3 Ezec. 16.30 that she doth not after the manner of other women For other Harlots are wooed Ezec. 16.3 Ezec. 23.4 but shee doth wooe others haue gifts sent vnto them from their Louers but she sendeth to her Louers gifts and faire promises of preferments and promotion if they will take part in her whoredomes And this to giue one instance for all that learned and Religious Doctour thinkes to haue beene the chiefest motiue of D D. Carriers Apostacie D D. Hakewels Answ to the 2. letter pag. 25. in that perceiuing his ambitious hopes to quaile at home he would try his fortune there where Abbyes and Bishopricks and perhaps Cardinalships are promised to such as with more diligence then others negotiate for the Pope Her Proctors and Factors shee sets about this worke are the Iesuites and Seminaries men that haue deuoted themselues to all ill seruices Liu. alicubi Quibus quâ—stui sunt animi superstitione capti that is as Saint Peter seems to me elegantly to expresse it Through couetousnesse with fained words make merchandise of mens soules 2 Pet. 2.3 and so in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peruerting but subuerting sillie soules as the word imports Act. 15.24 And surely such as the mistresse is such are her messengers she of a most impudent face they of most impudent carriage she a strumpet queane they her bastadly brood These DD. Hals Quoâ—vadis Page 70. Panders to their owne Mother for the enhansing of her power and the enlarging of her pompe according to their commission get themselues with all ill-speede to forraine Nations What State is not haunted with these ill spirits yea what house yea what soule c. DD. Halls Censure of Trauell Pag. 57. We see the proofe of their importunity at home No bulwarke of Law no Barres of Justicâ— though made of three trees can kâ—epe our rebanished fugitiues from returning from intermedling Id. Ibid. Pag. 56. His Holinesse knowes full well what a sweete morsell he
misery which man endures in this life as pouerty disgrace diseases anâ— at the last death it selfe which is called the wages of sinne Rom. 6.23 VVhat is eternall punishment Syst Theol. pag. 186. It is that vnspeakable sorrow torment and disgrace which the damned shall suffeâ— in hell with the diuell and 〈◊〉 Angels I conceiue now the parts of mans misery shew mee 〈◊〉 the exemplary cause whereby as in a glasse J may 〈◊〉 to the knowledge of my misery The glasse wherein we may perfectly see our misery is that high and strict rigour of the law of God both in exacting that righteousnesse which wee are neuer able to performe and also in threatning most grieuous punishments which they must abide which do not satisfie the Law of God either by themselues or by another VVhence may we know the rigour of Gods Law First De Lege Zanch CoÌ„fess cap. 10. item Loc. Com. 5. iteÌ„ com 4. pag. 185. seqq euen by euery CommandemeÌ„t 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 Saith Mathew hath Chap. 22 Luk 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. â— and consequently that according to Gods word we 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 remedie against oâ—â— misery that this heauenly discipline setteth out vnto vs and which wee 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 bee freed from this misery or what remedie there is for these diseases of my soule The remedy is two fold either prime and independant or secondarie and depending of the former VVhat is the prime or independant remedy It is our free predestination and election Syst Theol. pag. 296. De praedestinatione Zanch. tom 2. p. 476. seqq item Miscellan 1. part p. 1â—3 seqq pag. 279. seqq whereby God hath decreed from all eternity to redeeme and saue euerlastingly some certaine men by his Sonne of which these sayings of the Scripture beare witnesse Ephes 1.4.5 He hath elected vs in Christ before the foundations of the world were laid Hee hath predestinated vs whom hee might adopâ— for sonnes in Christ Jesus eueâ— out of the good pleasure of hiâ— owne will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De gratia salutis sonte Zanch. Loc. Com 4. item tom 8. pag. 180. Disputare vis mecum mirare meum exclama O altitudo Augustin Rom. 8. verse 30. Whom hee hath predestinated them also he called Rom 9. will haue mercy on whom I wilâ— haue mercy therefore electioâ— is not in him that willeth or iâ— him that runneth but in 〈◊〉 which sheweth mercy Psal 15.16 Acts 13. vers 48. Anâ— so many of them as were predistinated vnto life eternall beleeued Mat. 20. vers 16. Mâ—â— are called but few elected J haue heard as touching thâ— prime remedie of our misâ—ry to wit election vnto 〈◊〉 eternall now instruct me 〈◊〉 the other kinde or remedie That is diuided into three heads First Redemption Secondly Iustification Thirdly Sanctification VVhat is Redemption It is the setting of vs free from sinne and the punishment of sinne wrought by Christ Iesus the Sonne of our Redeemer How many things offer themselues to bee considered about our Redemption Two the efficient cause or Authour of Redemption Secondly the obiect of it whereunto Redemption appertaineth VVho is our Redeemer Iesus Christ De RedeÌ„ptore Zanch Confess c. 11 for he is made vnto vs of God Wisedome Righteousnesse Sanctification and Redemption 1 Cor. 1.30 1 Tim. 2.5 There is one Mediatour betwixt God and man euen the man Christ Iesus How many things are wee to consider in Christ our Redeemer Two his Person and his Office How many things are there to be considered in the Person of Christ Two to wit the parts of it and their Vnion Of how many parts doth the person of Christ consist Syst Theol. pag. 312. Of two the diuine nature and the humane And this I pâ—oue that Christ consisteth on these two Natures because he is true God and true man That he is true God we haue spoken before when we proued the Sonne to be God And truely that there is another Nature in the Sonne 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 and 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 Sonne of God was made the seede 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 some other thing in man beside his soule for euery limitation argueth a diuersitie 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 needs be another nature or essence distinct from the humane nature But vnto Christ many things are so attributed Ergo. The Minor is proued by that Iohn 8. verse 58. Verily Verily I say vnto you Before Abraham was I am This can by no meanes be vnderstood of the humane nature because Christs Natiuitie was two thousand yeares after Abraham That trifling exposition which the Samosatenian Heretikes giue of this place before Abraham was to wit the Father of the faithfull I am is altogether vnsound and not sounding with the text neither with the scope and intension of Christ in this place for hee was to answer to the obiection of the Iewes who had said in the verse going before Thou art not yet fiftie yeares old and hast thou seene Abraham Now what an answer should this haue beene if he had said Before Abraham was the Father of the faithfull I am for that should haue beene as ridiculous an answer as if when one should say to me thou art not yet forty yeares old and hast thou seene Sigismund King of Polonia and I
which Christ exercises this his Office It is the Church Calae Instit lib. 4. ca. 1. De Ecclesia Zanch Miscellan 2. part pag. â—1 seqq item Confess cap. 2â— How many waies is Church taken Two waies in a large or in a more strict signification What is the Church taken in the large acceptiâ—n It is the multitude or company of all such men Syst Theol. pag. 371. as haue the word of God preached vnto them in which company there bee many Hypocrites which doe not beleeue truly and therefore are damned for euer What is the Church as it is strictly taken It is that number and company of men which are elect of Christ by faith vnto eternall life Syst Theol. pag. 383. And this company is wont to be parted into two rankes the one Militant the other Triumphant That company of the elect and godly is called the Militant Church which remaineth yet on earth but the Triumphant is that company of the faithfull that is already in Heauen And so the rule of the Fathers is to be vnderstood Non peruenit ad praemia Christi qui relinquit ecclesiam Christi Cypr. Non Deus huic pater est cui non Ecclesia mater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. He shall neuer bee a member of the Church Triumphant that hath not beene a member of the Church Militant But whereas the Church is diuided into the visible and inuisible Church that is no true diuision to speake properly but only a distinction of diuers respects in the Church For the Church is said to bee visible in respect of the men themselues which are in the Church and may bee seenâ— and inuisible in respect of the internall graces to wit of faith and other gifts of the holy Spirit which are not so obuious to the senses Which must be noted against the Papists who would haue the Church to bee a glorious appearing company which may by the very senses be pointed out and acknowledged by the externall pompe of ceremonies as Bellarmine affirmeth The Church is as visible as the common wealth of Venice Contrary whereunto our Sauiour speaketh Luk. 17.20 The Kingdome of God commeth not with obseruation where it is apparent enough out of the Text hee speaketh of the Church in this world namely that it shall be no such glorious company as should bee knowne by externall ceremonies and obseruations or by solemnities aparrelling of Senatours of Counsellors and other such like What are to be considered about the Church The Head the Members and the Proprieties Who is the Head of the Church Syst Theol. pag. 374. Christ alone is the Head of the Church aswell of the Millitant as the Triumphant which is confirmed first by apparent testimonies of holy writ Ephes 1.12 God hath put all things vnder the feete of Christ and hath appointed him ouer all to bee the Head to the Church which is the body And Ephes 4 15. Christ is the head by whom the whole body is coupled and knit together Col. 1.18 Christ is the Head of his Body the Church A like place there is Col. 2.19 It is proued secondly by reason because euery head ought to infuse vigor and liuely vertue into all the members as our head for instance infuseth liuely spirits into euery part of our body for sense and motion but Christ alone can infuse that liuely vigour into the members Ergo. True say the Papists Christ is the Head of the Church Obiect but he is the inuisible Head therefore there is neede of another visible Head who must bee Christs Vicar on earth and Peter the Apostles Successour to wit the Pope of Rome Soluti Whereunto we answer that in this strange doctrine of the Papists there are contained many puddles of errour The first errour is that Christ hath neede of a Vicar or Deputie on earth whereunto wee oppose these arguments First there is no Vicar but implyeth the weaknesse of the principall Regent or Gouernor For therfore Kings haue their Deputies because they bee but weake men not able to looke vnto all their Subiects by themselues but Christ is an omnipotent King Secondly Hee needeth a Deputie who cannot vpon all occasions bee euery where present with his Subiects but Christ is alwaies euery where present with his members as hee promiseth Matthew 28.20 Wheresoeuer two or three are gathered together in my name there am I is the midst of them that is immediately am I present with them Ego fidentur dieo quia quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua Antichristum praecurrit Greg. Mag. Galu Instit lib. 4. cap. 6. as the Hebrew phrase teacheth The second errour is that they thinke it a righteous thing for some one man and he a Bishop or Minister of the Church to attribute vnto himselfe this power to bee the vniuersall Head and Gouernour of the whole Church whereunto wee oppose these Arguments First because Christ doth plainely forbid primacie in the Church Matth. 20.26 Luke 22.26 Secondly because the Apostles themselues diuided the Office of the Apostleship among themselues for that they saw that one man could not bee ouer all Churches As the Scripture witnesseth Galath 27.8.9 where Paul saith When they saw that the Gospell of vncircumcision was committed vnto me as the Gospell of Circumcision vnto Peter and when Iames and Cephas and Iohn which were counted Pillars knew of the grace giuen vnto me they gaue vnto me and Barnabas the right hands of fellowship that wee should doe the Office of the Apostles among the Gentiles and they execute the same Office among the Jewes Thirdly Moses who was a farre greater man then the Pope could not beare the burden of iudging the people of Israel alone but was constrained â—o part it as it is Exod. 18. much lesse therefore can the Pope gouerne the whole Church PlanuÌ„ est Apostolis interdicitur dominatus Bern. Quicunque desiderauerit primatum in terra inueniet confusioneÌ„ in caelo Distinct 40 cap. multi The third errour is that they faine Peter to haue bin Head of the Church whereas not withstanding 1 Christ flatly forbiddeth Peter and his other Apostles to seeke after this Head ship and secondly Paul to the Gal. 2.7 in plaine tearmes saith that Iames and Peter and John were counted or thought to be pillars that is by an erronious conceire they were taken to be such by them who might by the abuse of that title deceiue the Galathians They obiect that place Mat. 16.18 Thou art Peter Obiection and vpon this Rocke super hanc Petram will I build my Church Whereunto wee answer Solut. that hee saith not and vpon thee Peter will I build my Church but wee say this is the intention and scope of Christs speech namely to commend the confession of Peter Tu es Petrus supra hanc petram c. sapius ex posui vt sâ—per hunc intelligeretur quem confessus
est Petrus dicens tu es Christus filius Dei viui Non enim dictum est ei Tu es Petra sed tu es Petrus Petra autem erat Christus quem confessus Simō dictus est Petrus Aug. which hee setteth out by a Paranomasie or allusion vnto the name of Peter as if he said I rightly set vpon thee the name of Peter see the first Chapter of Iohn where Christ gaue Peter his name because thou in the name of the other Apostles hast made such a confession and vttered such a doctrine as vpon which as it were on a Rock my Church shall bee builded First then Christ commendeth Peter in the person of Peter all the Apostles for that they beleeued Christ to be the Sonne of God Secondly hee sheweth the profit and fruit of that confession to wit for that this doctrine and confession was to bee the foundation whereupon Christs Church should bee built so that it should neuer bee ouerturned by Satan Otherwise that Peter neuer vnderstood these words of himselfe as if hee were that stone or Rocke vpon which the Church is reared he himselfe professeth openly 1 Pet. 2.4 where hee saith that Christ is that very stone vpon the which the Church was to bee built The fourth errour is that they take for certaintie than Peter was Bishop of Rome and so consequently that hee was at Rome which not withstanding is vncertaine neither can it be firmely proued that Peter was euer at Rome but the contrary for that place which before wee cited Gal. 2. is very remarkable namely in that Paul did so deuide the Apostleship and part it with Peter they shaking hands on the motion that Paul should goe to the Gentiles to conuert them and Peter should labour in the conuersion of the Iewes This promise the right hand being giuen vpon it Peter should haue broke if hee had gone to Rome to conuert the Gentiles neither doe we reade that two Apostles went into the same Citie especially it being so farre off to preach the Gospell Wherefore sithence by the confession of all it is apparent that Paul preached the Gospel at Rome what neede was there that Peter should come thither especially at the very same time As the Papists say that they were both at Rome in Nero his time II. Out of the last Chapter of the second to Timoth v. 16. In my first defence saith Paul when I appeared before Nero there was none that stood to mee but all forsooke me I pray God it be not laid to their charge But if Peter had then beene Bishop of Rome as the Papists will haue it what a disgracefull thing had it been and vnworthy a Bishop to forsake his brother and his owne companion Bellarm. saith that Peter was at that time gone abroad to visite the Churches But wee answer that it was not meete that he should goe away then when hee should haue assisted his brother but should rather haue put off the visitation vnto some other time which hee would haue done doubtlesse if hee had beene at Rome Againe I say that Bellarm. coines that answer of his because he neither backs it with any place of Scripture nor of any Historian but speaketh it out of his owne braine III. This may be concluded by the circumstance of time for they say that Peter was 25 yeares at Rome and 7 yeares at Antiocheia which make 32 yeares and yet they say that Peter was crucified at Rome vnder Nero and that hee came to Rome the 2 of Claudius the Emperour Now Claudius raigned but 13 yeares and Nero 13 so that both their Regiments lasted but 26 yeares Secundum Hieronym how then could Peter come the 2 of Claudius and continue 27 yeares Bishop of Rome and yet be crucified vnder Nero IV. We say that Eusebius and Hierome who are of that opinion doe not agree with themselues yea and Hierome especially manifestly contradicts himselfe For when as hee in one place had said that Peter was crucified vnder Nero afterward expounding those words of Ch. Mat. 23. Luk. 11.49 Behold I send unto you Prophets c. Flatly affirmes that Peter was crucified by the Iewes at Ierusalem When the Ancients therefore are opposite vnto themselues hereby it may appeare that they knew no certainetie in this point and consequently we see how much we are to detest the impudencie of the Popes which set downe for certainety that Peter was Bishop of Rome The fift errour is that they inferre the Pope of Rome to bee Peters successour for first there is no sure ground to euince that Peter was euer at Rome how then could the Pope of Rome succeed Peter Secondly if wee grant this to the Papists out of pitty Calu. Instit l. 4. c. 7. §. 23 that Peter was at Rome yet it doth not follow that the Pope of Rome was Peters successour for the Turke also hath his seate at Constantinople notwithstanding it doth not follow that the Turke is the lawfull Emperour of the East or of Greece the Emperours before hauing their lawfull residency and abode at Constantinople for the place makes not the succession lawfull but two things there bee which make lawfull succession first the power giuen of God secondly the imitation of the Predecessors in life and manners As Cyprian saith in a certaine place and after him Ambrose and Hierome Cathedram Petri non tenet qui fidem Petri non tenet True succession is succession in doctrine and hee cannot bee said lawfully to hold the Chaire of Peter who holdeth not the doctrine of Peter But neither of these the Pope of Rome hath first whence will hee proue that God hath giuen him that power to sit at Rome as the Monarch of the Church surely hee cannot bring so much as one letter out of the Scripture of God to proue this nay Christ inioyned the contrary to his Disciples to wit that one of them should not desire to bee aboue another 2. The true succession which is in doctrine the Pope of Rome hath not for if the Decrees of the Pope and the Epistles of Peter be compared together there will appeare as great difference betwixt them as betwixt light and darkenesse yea we are about to proue by and by that the Pope of Rome is the Ringleader of Idolaters so farre is he off from being Peters successor in Doctrine Which be the members of the Church They bee all the Faithfull which doe beleeue in Christ vnto eternall life for they all are vnited to Christ euen as the members of our body vnto their head They are vnited I say by the holy Spirit who produceth such like motions in them as are in the humane nature of Christ assumed that is hee maketh that the Faithfull become partakers of the Sacerdotall Propheticall and Regall power which is in Christ About which matter Peter Epist 1. c. 2. v. 9. speaketh most sweetly You are a chosen generation a royall Priesthood a holy Nation a people
any of the Articles of faith that also can little auaile them because wee doe dispute and iudge of doctrine and faith by the word of God and it may be so disputed although that point of the Church bee not before handled Syst Theol. pag. 390. for the Word of God is before the Church and aboue the Church neither hath the Church any authority to wrest the Scripture as wee haue formerly proued in the common place of Scripture But here I would haue noted the exceeding fraud of the Popish Writers that when they haue made a great stirre about the Church and stood long vpon it at length they conclude the Church to be a Councell consisting of the Pope the Cardinals and Bishops and so exclude all other which are neither Cardinals nor Bishops from the Church at least remoouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insoleÌ„t pride of their Spiritaltie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto me now it followes that you instruct mee in the matter of the Iustification of man before God wherefore shew me J pray you what is Justification It is the absoluing of sinnefull man from his sinnes Syst Theol. pag 413. De Iustificatione Zanch. CoÌ„fess c. 19. item Loc. Com. 11. Calu instit lib. 3. cap. 11 seqq or it is a forgiuing of sinnes by the meere grace and fauour of God for the merits of Christ imputed and applied vnto vs by Faith What are to bee considered about Iustification Foure things 1. the principall cause 2. the instrumentall cause 3. the effect and fruite and lastly the necessary adiunct What is the principall cause of JustificatioÌ„ before God The principall cause is either primarie or secondary the prime câ—use is the grace and mercy of God the other cause is the merit of Christ or the death and passion of Christ made ours imputed vnto vs or appropriated vnto vs so truly that the PassioÌ„ of Christ should besteede vs as much as if we our selues had hanged on the Crosse and had died for our owne sinnes Hereof we haue manifest testimonies of the Scripture Rom. 5.8.19 As by one man many were made sinners Ipse peccatum nos iusticia nec nostra sed Dei nec in nobis sed in ipso sicut ipse peccatum non suum sed nostrum nec in se sed in nobis Sic ergo sumus iustitia Dei in ipso vt ille est peccatum in nobis nempe imputatione Aug. c. Rom. 4.5.6 Blessed is the man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5.21 Hee made him which knew no sinne to bee sinne for vs that wee might bee made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3.9 That J may bee found not hauing my owne righteousnesse but that which is by the faith of Christ Now there is no opposition in this we say Syst Theol. pag. 420. that a sinner is iustified by the meere grace of God and yet by the merit of Christ because it was brought about by the meere mercie grace of God that Christ performed that meritorious work for vs for Christ was in no wise bound vnto vs to die for vs but hee out of his meere grace and mercy did vndergo death for vs. What is the Instrumentall cause of Iustification Only faith in Christ De Fide Zanch. Loc. Com. 7 8 insomuch as by faith euen as by a hand and instrument wee lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is Faith Faith is not only a bare knowledge of the History of Christ Syst Theol. pag 427. Calu Instit lib. 3. ca. 2. but it is also a sure confidence of the heart whereby wee set downe in our selues for certainety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ Note here two maine errours of Poperie whereof the first is that faith is only a certaine Historicall knowledge and no true and sure confidence of the hart against which the Scripture it selfe directly speaketh Rom. 14.5 and Heb. 10.22 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides some what opened The second errour is that we come by the remission of sinnes Calu. Instit lib. 3. cap. 14 15. 17. 18. not by faith alone but also by the merit of good workes contrary vnto those sayings in the Scripture Ephes 2.8 By the grace of God you are saued through faith and not of your selues Rom. 4.3 Abraham beleeued and that was imputed vnto him for righteousnesse Againe Vnto him not that work ethe but that beleeueth in him which iustifieth the wicked his faith is counted for righteousnes Luk. 8.50 Mark 5.36 Si credis fidei cur alia infers quasi iustificare non sufficiat sola Chrysost saith Christ onely beleeue which is all one as if hee had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone wee are iustified yet the sense is manifestly put downe and other words therevnto equiualent are contained in the Scripture for whereas the Apostle saith Rom. 3.28 Wee conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if hee said Wee conclude that a man is iustified only by faith for a man must needs bee iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galathians Gal. 2.16 Non opus est lege quando impius per solam fidem iustificatur Ambros Ephs 2.5 Tit. 3.5 We know that a man is not iustified by the workes of the Law but by the faith of Jesus Christ Not By those righteous deeds which we haue done but by his owne mercy hee hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therefore it remaineth that wee say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our workes doe not merit for vs forgiuenesse of sinnes I proue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 QuaÌ„taelibet fuisse virtutis antiquos praedices iustos non eos saluos fecit nisi fides Aug. By grace are ye saued through faith and that not of your selues it is the gift of God not of workes least any should boast Secondly Philip. 3.9 Rom. 3.24 II. Wee are iustified before we do any works as S. Paul expresly witnesseth of Abraham that before hee had done any good worke he was iustified
before God Rom. 4.2 where hee saith Non praecedunt iustificandÌ„u sed sequuntur IustificatuÌ„ Aug. If Abraham had beene iustified by workes he had wherin to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but beleeueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnesse III. Arg. is taken from the proprietie of our workes Our works are debts therefore by them can we deserue nothing Nihiles per te Deum inuoca tua peccata sunt merita DeisuÌ„t supplicium tibi debetur cum praemium ad venerit sua dona coronabit non merita tua Aug. Vae etiam laudabili hominum Vita si remota misericordia eam discutias Aug. Ipsa nostra iusticia quaÌ„uis vera sit talis tamen est vt potius peccatorum remissione conslet quaÌ„ virtutum perfectione Idem Nostra si qua est humilis iustitia recta forsan sed non pura nisi forte meliores nos esse credimus quaÌ„ patre nostros qui non minus veraciter quaÌ„ humiliter di cebant Omnes iusticiae nostra sunt tanquam pannuâ— mulieris menstruata Bern. Antec is confirmed by Luk. 17.10 When you haue done all that you can do c. 2. Good workes are not ours but Gods now by that which is anothers and not our owne we can merit nothing Antecedent is proued Phil. 2.13 God it is who worketh good in you perfects it Eph. 2.10 Wee are his workemanship created in Christ Jesus vnto good workes which he hath prepared that wee should walke in them Thirdly our good works are not perfect therefore wee can merit nothing by them for three things there be required of him that will merit first that he hath that by which he will merit of his own secondly that it bee no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esa 6.64 All our righteousnes is like vnto a menstruous cloath And Phil. 3.8 Paul calleth his workes dung I vnderstand what iustifiing faith is now tell me the causes thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinary meanes wherby the holy spirit worketh faith in vs It is twofold namely Syst Theol. p. 436. the Word of God and the Sacraments The Word of God you haue already touched now tell me what is a Sacrament It is a holy signe instituted of God Syst Theol. pag. 439. whereby God maketh the beleeuers sure of his fauour the forgiuenesse of their sinnes De sacramentis Zanch. CoÌ„fess c. 14. and other benefits likewise by Christ his passion and death to bee bestowed vpon them Of what sortes are the Sacraments Of two sorts Sacraments of the Old and New Testament How many Sacraments were there in the Old Testament Syst Theol. pag. 448. Two to wit Circumcision and the Paschall Lambe How many Sacraments bee there in the New Testament Syst The. pag. 451. Two onely Baptisme and the Supper of the Lord What is Baptisme Calu. Instit l. 4. c. 15. It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and Holy Ghost being made wee are initiated and grafted into the Church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the blood of Christ and regeneration vnto life eternall See more in my Syst of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here only would be noted that errour of the Papists who haue made seuen Sacraments of the New Testament to wit Baptisme Calu. Instit l. 4. c. 19. Confirmation Pennance the Eucharist Extreame Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authority of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery SacrameÌ„t shold haue a signe and a thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all beleeuers in the Church and to conclude it is more then manifest that all Sacraments ought to bee instituted by Christ euery of which markes of a SacrameÌ„t cannot be auerred truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme the Lords Supper What is the extraordinary meanes of Faith Miracles Syst Theol. pa. 465. Miraculae necessariae erant vt crederet mundus postquam vero iam mundê° credidit qui miraculum quaeritmagnum est ipse prodigium Aug. which are extraordinary signes whereby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is need of Miracles whereas this is only the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therfore must cease after the doctrine be sufficiently confirmed Second errour is in that they thinke that Miracles is a marke of the true Church Quasi hoc non scriptuÌ„ esset venturos qui maximas virtutes â—edent ad corrumpendam veritatem Tertullian when as euen very hypocrites oftentimes haue done miracles yea and can do them Marke 13. v. 22. Luke 21.8 where it is plainly told vs that toward the end of the World there shall arise false Prophets which shall worke miracles But 2 Thess 2. ver 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the ende of the world to doe many miracles is a marke of Antichrist and the Apostle calls those Miracles lying wonders time and long experience testifieth so much for in the Monasteries how many sleights and iuggling tricks doe the Monkes finde out and practise to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification Syst Theol. pag. 416. It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists De certitudiuine salutis
Zanch. Miscellan 1. par p. 214 seqq Calv. Insti l. 3. c. 13. §. 3. who in their Trent Councell Session 6. boldly affirme that a man cannot hereof bee certaine in this life but ought alwayes to doubt of it and they adde that there can bee no greater sinne before God then that a miserable sinner should assure himselfe of Gods fauour yea and further they adde that whosoeuer shall holde that opinion ought to bee accursed To this their abominable errour we oppose most plaine places of holy Writt Rom. 8 vers 15. Yee haue not receiued the spirit of bondage but that spirit of Adoption by which wee crie Abba Father which spirit beareth witnes to our spirit that wee are the Sonnes of God This is a very horrible impiety that wee will not receiue the testimony of the Spirit but doubt of the truth certainty therof 1 Iohn 5.10 Hee that beleeueth in the Son of God hath the Testimonie in himselfe And surely if God would haue had vs to haue doubted Hoe dixit Deus hoc promisit si parum est hoc iurauit Aug. hee would neuer haue sworne that hee would bee mercifull to vs. But now he hath sworne thus much very euidently EZech. 33.11 As I liue saith the Lord that is as truely as I am and liue I will not the death of a sinner but that hee liue Also Iohn 5.24 Verely verely J say vnto you whosoeuer beleeueth in the Son hath eternall life And Woe bee to thee then saith Saint Austin if thou beleeue not God when he sweares to thee But the Papistes obiect Obiect Tria considero in quibus tota spes mea consistit Charitatem adoptionis veritatem promissionis Potestatem redditionis c. Bern. They that are weak are subiect to falling and they cannot bee sure of the grace of God Answ Who so are weake they may easily fall I limit the proposition thus vnlesse there bee one that is mightier who vpholdeth them Now God it is that holdes vs vp and that helpeth our infirmities And therefore certaine wee may be of the forgiuenesse of sinnes and of the grace of God not by any thing in our owne nature indeed which is weake but by the helpe and assistance of the holy Ghost making vs strong according to those sayings of holy Writ Psal 37.24 Though the righteous fall he shall not bee cast off because the Lord putteth vnder his hand Iohn 10.28 I wil giue vnto my sheepe eternall life neither shall they perish for euer neither shall any one take them out of my hand my Father which hath giuen mee them is greater then all that is hee can supply their wants readily and vphold them mightily Rom. 8.38 I am perswaded that neither life nor death neither things present nor things to come shall bee able to separate vs from the loue of God which is in Christ Again they obiect that place Obiect 1 Cor. 10.12 Hee that standeth let him take heed that he fall not I answer Solut. That the Apostle there speaketh of hypocrites which doe perswade themselues falsly that they stand and further he speakes also of the weaknesse of men touching which wee cannot be enough admonished to the end that wee may thinke saluation not to lie in our owne strength but in the grace of God only Obiection They vrge also that place Eccles 9.1 A man knoweth not whether hee is worthy loue or hatred Solut. Whereto I answere First that this is a fallacie not beeing limitted wee ought then thus to limit it A man knoweth not of himselfe but hee may know it The fathers speake against a vaine presumptioÌ„ not a godly assurance God reuealing it vnto him and the holy Spirit witnessing it Secondly a man knoweth not by those humane causes by the euent of Fortune and the chances and changes of these outward things And therein the Text it selfe is a mouth to expound it selfe for there it is said that a man by externall changes such as are riches pouertie health sicknesse honour contempt that a man cannot by these things nor any other externall estate iudge and certainely know whether hee bee in the fauour of God or be hated by him And therefore that their Argument is not sound which argue thus as many doe I am rich Ergo I am the sonne of God or I am poore Ergo God doth hate me This iudgement then whether wee bee in the fauour of God or not wee must take from Gods Word Sithence therefore it is certaine that a faithfull soule may bee assured of the fauour of God and the forgiuenesse of sinnes and may bee made partaker of the peace of Conscience as it is said Ro. 5.1 Being iustified by faith we haue peace thence another thing doth necessarily follow De perseuerantia Zanch. Miscellan 1. part p. 91. seqq iteÌ„ pag. 347. to wit That a man when hee is once receiued into the fauour of God and hath obtained remission of his sinnes that hee I say cannot fall away from the Grace of God nor lose his Faith nor be obnoxious vnto eternall daâ—nation For because we ought not to doubt of the grace of God therefore neither can wee fall away from the grace of God for if we could fall away from it then wee might doubt of it but we being once receiued into the grace and fauour of God that wee cannot altogether loose that grace of God the Scripture witnesserh Rom. 8.1 There is no condemnation to those which are in Christ Iesus if no condemnation then perpetuall fauour if no condemnation then also no time is wherin they may slide from the grace of God fall into condemnation for by no condemnation is excluded both all the kinds thereof and all occasions of falling thereinto Hitherto appertaineth that place Ipse ergo eos facit perseuerare in bono qui facit bonos qui autem cadunt pereunt in Praedestinaâ—orum numero non fuerunt August which before wee haue cited Iohn 10.28 My sheepe none shall take out of my hand which is all one as if hee had said My sheep shal neuer be taken out of my hand Which must be diligeÌ„tly noted against the Papists who affirme that a man after that he is taken into the fauor of God may fall again out of his fauour euen as if he had neuer been in fauor but may haue of a mercifull God an vncompassionate and irreconcileable God euen as when one falls out of the fauour of the King in stead of a gentle and kinde master hee hath now an angry and cruell Lord. Obiect But here they obiect that place in the 51. Psalme where Dauid after that horrible sinne of his was committed prayeth Restore vnto mee the ioy of my saluation vers 12. therefore say they hee had lost the fauour of God Solue I answer that the Papists doe not halfe well enough looke into the text for it is not said Restore vnto me my spirit
which I had lost but he saith restore my ioy my comfort againe to me Therfore that text makes against themselues for if Dauid had lost that grace and spirit of God then had hee lost that his saluation but hee speakes otherwise hee saith only restore comfort vnto me for a true beleeuer when that he falleth into sinnes the holy spirit for all that remaineth in him yet it doth not cherish his conscience but it groweth sad and heauy and so ceaseth to bee glad and merry as before times he vsed to bee hee doth therefore desire of God that he would take away this sadnesse and heauinesse of heart from him and that hee would restore vnto him a ioyfull and gladsome spirit I haue heard as touching the fruite of Iustification what is that you told me was necessarily conioyned and annexed thereunto Because the iust man falls seuen times euen in a day Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to IustificatioÌ„ there must alwayes bee adioyned Repentance True repentance of what parts doth it consist De peniteÌ„tia Zanch. Loc. Com. 9. Calu. Iustit l. 3. ca. 3 Of two parts one of them as it were contrary vnto the other to wit griefe or sorrow for sinnes committed and the offending or displeasing of God and then comfort and confidence of the forgiuenesse of sinnes which is to bee had by for the merits of Christ See the 467. page of my Syst of Diuinitie and in the commeÌ„t vpon Vrsins Catechisme page 640. Calu Instit lib. 3. c. 4. Here note a double errour of the Papists whereof the first is Quid mihi ergo est cuÌ„ hominibus vt audiant confessiones meaes quasi sanaturi sint omnes linguores meos That vnto true repentance there is required Confession to a Priest To which errour wee oppose our iudgements First because such a Confession is no where commanded of God Secondly because there is no one example for it of any Saint through out the whole booke of God Curiosum genus ad cognoscendum vitam alienam desidiosum ad coâ—rigeÌ„dum suam Quid ame quaerunt audire quisum qui nolunt a te audire qui sint Aug. no example I say but which teacheth vs to make confession of our sinnes only to God So doth Dauid Psalm 51.4 Again thee only haue I sinned O Lord. And the Publicane Luke 18.13 Standing in the Temple confessed his sinnes only to God and thence wâ—nt away iustified Whereupon saith Chrysost Confesse thy sinnes to God for to doe this to man it is not safe for thee for that men may either discouer them or vpbraide thee with them The other Popish errour is Non gloriabor quia iustus sum sed gloriabor quia redemptus sum Gloriabor non quia vacuus peccati sum sed quia mihi remissa sunt peccata Non gloriabor quia profui neque quia profuit mihi quisquam sed quia pro me aduocatus apud Patrem Christus est sed quia pro me Christi sanguis effâ—sus est Ambros that Repentance which they call pennance is satisfactory as if wee by our repentance did satisfie for our sinnes vnto which detestable errour those places of the holy Bible are to bee opposed by which wee haue before made cleare that the passion of Christ doth sufficiently satisfie for all our sinnes You haue already sufficiently instructed mee about Redemption now take the paines I pray you to instruct mee about sanctification De Regeneratione Zanch in Epist ad Ephes pag. 161 seqq Calu. Instit l. 3. c. 5. Sanctification Regeneration and new Obedience or Conuersion vnto God are all one in signification And it is nothing else saue the changing of our depraued or corrupt nature into better and then a setled resolution to avoid sin hereafter and to frame our liues to som new course which may bee pleasing vnto God and beseeming our profession of Faith and Religion Syst Theol. pag. 475. which regeneration in this life certainely cannot be perfect but only inchoate and alwaies coÌ„ioyned with a combating a reluctance against sin or of the flesh and the spirit As the Apostle very largely sets it downe Rom. 7. Gal. 5. The good saith he that I would J doe not But in that other life we shall perfectly be regenenerated sanctified and reformed vnto the Image of God yet for all this Calu. Instit l. 3. cap. 16. Gods will it is our regeneration should bee begunne in this life and that good workes bee done by vs as our Sauiour commandeth Math. 5.16 Let your light so shine before men c. 2 Pet. 1.10 Labour to make your vocation and election sure by good workes that is Labor to giue vnto your selues a sure and to others an euident testimony that you haue true Faith from whence doe spring and arise good workes for Faith without workes is dead and indeed is no Faith 1 Thess 4.3 V. Zanch. in Epist ad Thessal This is the will of God euen your Sanctification Rom. 6.12.13 Make your members henceforth weapons of righteousnesse And most dreadfull is that speach Heb. 12.14 Without holinesse none shall see God Wherefore if it be demanded whether good workes are necessary vnto Saluation I Answer That if we take Saluation for our first entry thereunto namely Remission of sins and iustification then good workes are not necessary because it is most necessarily required that first our sinnes be forgiuen vs before we can do any good works pleasing vnto God good workes therefore are of no force to procure remission of sinnes which we doe obtaine onely by Faith contrary to the Papists tenent but if the word be not taken for the remission of sinnes but for life eternall which hereafter wee shall bee possessed of there is need then of good workes Sunt via ad regnum non causa regnandi Ber. as a meane and way but not as any meritorious cause of saluation for then indeed shall we be cloathed vpon if we be not found naked that is in that other life wee shall be fully renued and conformed if that we begin that reformation and sanctification in this life And this is that which the Apostle speaketh Heb. 12.14 Follow peace with all men and holinesse without which none shall see the Lord. How many parts are there of our Sanctification Two God workes and Prayer For in these two standeth our whole Regeneration and conuersion namely to doe good workes and dayly to call vpon God by Prayer What are good workes or what things are required vnto Workes which are good or pleasing vnto God Three things bee requisite to good workes First that they spring from a true Faith For Whatsoeuer is not of Faith is sinne Rom. 14.23 Heb. 11.6 Without Faith it is impossible to please God c. Secondly that they be commanded by God for what works soeuer are enioyned by men and not by God those are
Corelate in the Lords Supper It is called the thing signified or that thing where of wee are put in mind and assured in the Lords Supper The ancient Church called the Relatum the earthly matter as is bread and wine for both of them spring from the earth and the thing signified it called the heauenly matter whereupon it rightly and religiously taught that the Supper of the Lord did consist in two things a terrene or earthly and a celestiall or heauenly matter and therefore that it behooued those which came vnto the Lords Supper to thinke that there they should receiue two things to wit an earthly thing after an earthly fashion that is bread wine with the mouth of the body and an heauenly thing after an heauenly manner that is the Body and Blood of Christ by a true faith What be the things signified in the Lords Supper The thing signified is of two sorts substantiall or accidentall What is the substantiall Euen whole Christ our Mediatour according to both natures diuine and humane but especially according to his body and blood in asmuch as in his body as the subiect of his passion hee suffered for our sinnes and by his blood shed hee purged our sinnes And this it is which Christ saith This is my body which is giuen for you that is in the Supper of the Lord you are put in remembrance and assured of my body as it hung vpon the Crosse and also of my blood which was shedde likewise for you vpon the Crosse What is the Accidentall Euen all those benefits which doe acc ew vnto vs by the passion and death of Christ as the forgiuenesse of sinnes regeneration sanctification and in fine life euerlasting as Christ saith My blood which is shed for you for the remission of sinnes I haue heard of both thy termes in the Lords Supper to wit the Relate and the Corelate now J would be instructed about the foundation and ground of holy admonition and certification as you calld it The fundamentall or efficient cause of the Lords Supper is Syst Theol pag. 446. partly in respect of the thing it selfe or the Sacrament partly in respect of vs which doe vse the Sacrament What is the foundation in respect of the Sacrament it selfe It is two fold the institution of Christ and the agreement or correspondencie betwixt the signe and the thing signified What are to bee considered in the institution of Christ Two things First the History of the institution of the LORDS Supper set downe by the Euangelists secondly De verbis Caenae Zanch. Epist lib. 1. pag. 179. Calu. Instit l 4. cap. 17. §. 12. seqq the especiall words of the institution which are This bread is my Body which is giuen for you 1 Cor. 11.24 This Cup is the New Testament in my Blood vers 25. How are those words to bee vnderstood Syst Theol. pag. 457. Dominus non dubitauit dicere hoc est corpus meum cum signum daret corporis sui Aug. Hoc est corpus meum id est hoc est figura corporis mei Tert. Panis dicitur corpus suo modo cum sit sacramētum non autem dicitur rei veritate sed mysterio significante Aug. They are to bee construed according to the nature of signes or sacraments which are not transubstantiations of things but as we haue a little before noted significations and seales of things These words therefore are not substantially to be vnderstood as if the Bread were the substance of the Body of Christ for by that reason bread should haue beene crucified for vs bread should haue beene giuen to die for vs and so the Cup likewise should haue beene shed for vs vpon the Crosse the Cup should haue issued out of Christs side Neither are they to bee vnderstood consubstantially as if the body of Christ were included in the bread and the bloud of Christ included in the wine for Christ saith not in this bread is my body or in this wine is contained my blood Vt quid paras dentes ventrē crede māducasti Idem Antequam sāctificetur panis panē nominamus diuina autem illa sanctificāte gratia liberatus est ab appellatione panis dignus autem habitus est dominici corports appellatione et si natura panis in eo remansit Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Seruator noster nomina cōmutauit corpori quidem id quod erat symboli ac signi nomen imposuit symbolo autem quod erat corporis causa mutationis manifesta estiis qui c. Theodoret. neither would our Sauiour teach his Disciples where his body or his blood was for they saw that well enough in that Christ was sitting with them at the Table But those words are to be vnderstood in a commemoratiue or certificatiue signification as if Christ had said the bread doth for a certaintie signifie vnto you and giues you notice of my body which is deliuered vnto death for you and the wine doth most certainely notifie assure you of my blood which is shed for you for the remission of sinnes Christs speech then is altogether the like as if when a Prince hath granted to any one a faire Mannor and hee giue withall vnto the Graunt his letters with his Broad seale and deliuering the man these his letters with the seale hee should say Loe there 's your Manner Now hee giues not the Land substantially into his hands and by consequent it will follow that that speech of the Prince must not bee vnderstood substantially as if those letters and the seale were the very substance of the demain or because the demaine were inclosed in the seale but it is a significatiue and certificatiue kind of speaking which must bee thus vnderstood and interpreted these letters of mine and this seale doth import and assure thee of the certaine hauing and possessing of that Mannor Farme or demaine Wherefore wee conclude that the Body and Blood of Christ according to the substance thereof is neither in the bread nor in the place where the Supper of the Lord is administred but in heauen as is vsually said he ascended into the heauens from whence only hee shall come at the last Judgement but that the Bread Wine do giue vs notice and assurance that that very body which now is in heauē was giuen for vs on the Crosse and that the Blood of Christ was shed for vs. Which must bee obserued against the Papists and Vbiquitaries who seeke after the body and blood of Christ in that very place where is the bread and wine What is the other foundation in respect of the Sacrament Si sacramēta aliquam similitudinem earum rerum quarum sunt sacramenta non haberēt ne sacramenta quidem essent Aug It is the agreement or meet analogie betwixt the signe and the thing signified or it is that fitnesse whereby the Bread may signifie and ascertaine vs of Christs body
Christ in the institution of the holy Supper before that euer hee gaue his body and blood vnto his Disciples did vnder the bread and wine offer vp himselfe truly though after an vnbloody manner for the honour of his Father and that hee did appoint then his Disciples and all Ministers afterward to doe the like Si Deus dimisit peccata per vnaÌ„ bostiam nec dum iam opus est secunda Chrysost Saluatoris hostia semel oblata absoluit omnia fidaque in omne teÌ„pus perdurat Aarom successores dati fuerunt Dominus autem sine transitione successore sacerdotiam obâ—â—net in aeternum Athanas As the Masse-priests indeed after a few words vttered like Magicall Spels and Charmes and after a few histrionicall gestures and ceremonies doe beare vs in hand that they do And further they blush not to affirme that this SacrameÌ„t is a sacrifice a most true propitiatory sacrifice for the sinnes punishments and all wants not only of the liuing but of the dead too And so blasphemously tread as it were vnder foot the Passion of Christ which as formerly wee haue proued is the alone and only propitiation for our sinnes which was only to bee made and performed by Christ and not often to be reiterated as are the expresse words of the Apostle against that Idoll of the Masse worthy to bee obserued De sacrificio Christi Zanch. in Epist ad Ephes 180. Heb. 10.12 Christ hauing made that one only offering for sinnes for euer sitteth at the right hand of God And v. 14. By that one oblation hath he consecrated for euer those which are iustified You may reade more abuses and abominations of the Popish Masse very plainely propounded in the explication of Vrsins Catechisme at the eightieth question You haue fitted mee for the Lords Supper by knowledge both generall and particular now it remaineth that you prepare mee also by true deuotion What things then I pray you doe appertaine vnto that true Deuotion Two things first that you bethinke with your selfe how oft you are to vse the Lords Supper secondly that you consider well how you may vse it worthily How oft must I vse the Lords Supper Very often where truely there can be no certaine number of times prescribed vnto any man Non est audaciae saepius accedere ad Dominicam moÌ„sam sed indigné accedere etiam si semel taÌ„tùm id fiat in tota vita Chrys because euery one out of his godly vnderstanding is to set downe that with himselfe But in the Primitiue Church the Christians surely did vse the Lords Supper as often as euer they came together to heare the Word of God as may appeare out of the 3 of the Acts where the Christians are said to haue met to heare the Word of God Scio Romae hanc esse consuetudinem vt fideles semper Christi corpus accipiant Hierom. Accipe quotidie quod quotidie tibi prosit sic viue vt merearis quotidie accipere Qui non meretur quotidie accipero non meretur post aÌ„num accipere Amb. and to the breaking of bread that is the Supper of the Lord. But it would bee conuenient foure times in the yeare or twise at the least euery yeare to approach the Lords Table and that for these reasons First because frequent and solemne thankesgiuing is by vs to bee performed for that so excellent benefite which was afforded vnto vs by Christs Passion Secondly because Christ in expresse termes commands How often soeuer you shall doe it in remembrance of me where the word how often soeuer enforceth an often vsage that is so often as often as you shall come so that it presupposeth that wee are often to come 3. And thus farre are wee indebted to our faith that wee often strengthen it so much we owe vnto our consciences that wee may often hereby cherish quicken and cheare Qui vulnus habet medicinam quaerit vulnus habemus dum sub peccato sumus medicina est Sacramentum Bern. them vp for by this good helpe and meanes wee stirre our selues vp to leade a new life whilest that wee consecrate and offer vp our selues to God by the vse of the Lords Supper Thus much wee owe likewise to the Church that wee may hereby make open profession and giue a publike testimony that wee bee fellowes and members of it Lastly thus much wee are bound to performe for the auoyding of corporall punishments for 1 Cor. 11.30 it is said For this cause many are weake and sicke among you and many sleep c. where the Apostle teacheth that God punisht many in the Church of Corinth with diseases and death because they did not rightly vse the Lords Supper Now if God did lay his punishing hand on them by diseases and death for the wrong vse we may bee sure that he wil punish for the rare vse of the Lords Supper Teach me now further how I may worthily vse the Lords Supper and so how my deuotion must bee qualified Qui sibi nullius mali est conscius hunc oportet singulis diebus accedere qui vero peccatis occupatus est neque poenitet ei nec in festis accedere tutum est Nec enim se mel in annoÌ„ accedere liberat nos à peccatis si indignè accesserimus quin hoc ipsum auget damnationem quod cum semel tantum accedamus ne tum quideÌ„ purè accedimus Chrysostom That indeed is it which aboue all other is most necessary because of that most sharpe sentence pronounced by the Apostle 1 Cor. 11.27 Whosoeuer therefore eateth this bread or drinketh this Cup vnworthily he is guilty of the body and blood of Christ that is he is held guilty of the violating of this sacred signe and seale whereby the body and blood of the Lord is represented and withall assured vnto vs. Whereupon hee further addeth Let euery man therefore examine himselfe and so let him eate of this Bread and drink of this Cup for who so eateth and drinketh vnworthily eateth and drinketh his owne damnation not discerning the Lords body that is not vsing with reuerence those most holy signes and pledges whereby wee are assured of the Lords body and so consequently not discerning or putting any difference betweene common bread which we eate euery day at our Tables and this bread which by reason of the vse and office of certifying and assuring is made holy and so likewise of the Wine Of what sorts is that deuotion I pray you tell me It must be of two sorts either Antecedent going before the receiuing or Concomitant and ioyned to the receiuing of those holy mysteries How is the Antecedent deuotion called It is called The examining of a mans selfe according to that wee erstwhile vrged out of the Apostle Let euery man therefore examine himselfe c 1 Cor. 11.28 What is the true trying of a mans selfe and of what parts does it consist The examination or proouing of
twenty one yeers in preaching vpon the first Chapter of Esay neither did he come to the end of it in all that space but left in an vnperfect work twenty foure large volumes behinde him of that he had expounded Take heed of such prolixity and remember the old saying Varietas delectat VI. Solution of doubts if any occurre auoyd tedious disputes That a Minister may moue doubts in his Sermon if he be able to solue them Saint Austin doth warrant Lib. 4. de doct Christ c. 20. But for one to draw in by the necke shoulders a disputable question and vpon the smallest occasion that may bee to fall into a large field of controuersies by handling the points pro and con as there is mention made of Will in the Lords Prayer therefore for a man to fall vpon the doctrine of Free-will and dispute the question thereupon this is not warrantable Long disputes are fitter for the Schooles then for the Pulpit VII Application 1. By way of Confutation if it be a matter of controuersie 2. By way of Reprehension if you preach against any sinne or if you commend a vertue you may reprehend the contrary vice 3. By way of Exhortation to the good Dehortation from euill 4. By way of Direction vrging and shewing he motiues and meanes how to attaine the good how to eschew the euill 5. By way of Consolation if it will conueniently arise Auoid all indecorums An indecorū is when circumstances are not rightly obserued in the application Verbi causa If any man should preach of the life or death of S Iohn Baptist on S. Iohn the Euangelists day in Christmas apply it to that Festiuall though it be bonum good at all times to be remembred of the sobriety and austerity of that holy man of God yet it is not benè id est appositò dictum well done and therefore an indecorum because it is verbum non in tempore suo a word not in his fit season Keckerman in his Ecclesiasticall Rhetorique I will not cite the Chapter and Page because I would haue you read the whole Treatise tells a tale of a Fryer that following his Postill and sticking too close to the very wordes that hee found written had almost brought the whole town where hee liued about his eares And it was thus The Postiller had very bitterly inueighed as it seemes against the sinnes that raigned in the Towne where he preached during the time of a common plague and had told them that because they cōtinued in those sins God had sent the plague among them The Homiliary Frier finding this in his Postill and taking little thought saue only to get it by heart pronounce it boldly enough deliuered the very same words in his owne congregation inueighing against the sinnes that raigned in the Towne and told them that for those sinnes God had sent this grieuous plague among them At these words all the Auditors were greatly astonied and came vpon him presently after Sermon to inquire in what house or what part of the town the pestilence was that he spake of in his Sermon for they knew of none The silly Ignoramus could not resolue them but answered thus Howsoeuer it be whether the plague be in the towne or not I am sure I found it so as I said in my Postill For the opening of these short rules and more full vnderstanding of the whole matter let not a young Diuine trouble himselfe with multitude of bookes Among many Worthies who haue written of this subiect I haue found these three very vsefull and profitable Keckerm de Rhetoric Ecclesiast Augustin de doct Christian and M. Bernards Faithfull Shepheard And Mr. Weemse his Booke of Lathoquar in Scotland written of late as it seems of purpose to helpe young Diuines in this way and Method of teaching intituled The Christian Synagogue In setting downe these few notes and rules I would not be thought to take vpon mee to prescribe vnto Academicall Preachers nolo sus Mineruam but to Rurall neither to instruct the graue and learned well experienced among them Veteranos Iesu Christi Milites but new beginners Neither do I tye them to this onely Method It may bee euery Text will not admit of it and it may bee euery mans gift doth not lye for it But my desire was to help my selfe by these Collections and those that are weake and I pray my brethren to giue a candid interpretation of my good affection being most ready to entertaine any other more profitable way of teaching that they shall suggest Si quid nouisti rectius istis Candidus imperti si non his vtere mecum FINIS THE GOSPELL OF St. THOMAS MY LORD and MY GOD. An Ode thereupon gathered out of the Psalmes of Dauid Jt will goe to the tune of the C. Psalme MY LORD MY GOD strength of my head Sraffe of my ioy Spring of mercy Guide with thy grace blesse with thy loue Thy Seruant in necessity Thou art my Lord this is my Song And I will render thankes to thee Thou art my God and I will praise Thy mercies euer towars mee Thy Seruant loe thy Seruant I My selfe confesse and euer will Take thee to be MY LORD AND GOD And rest vpon thy goodnes still Thou art my Lord this is my Song And I will render c. In calling thee MY LORD I know Thy hand of power doth gouerne mee In calling thee MY GOD I know Thine eye doth all my doings see Thou art my Lord this is my Song And I will c. MY LORD because my fortitude To saue me from the fiends of Hell MY GOD because my righteousnesse To make mee with thy Saints to dwell Thou art my Lord this c. MY LORD MY GOD my Sunne my Shield My hope my health my life my stay Loose me from out these mortall bands To liue O Christ with thee for aye Thou art my Lord this is c. FINIS The Contents of this Booke I. A Monitory Preface to Catholikes II. A Manuduction to Theologie III. Briefe directions for Communicants IV. The Sum of Diuinity V. The Controuersie touching Free-will VI. A plaine and profitable Method of Preaching VII The Gospel of Saint Thomas THE PARTICVLARS of the foregoing Treatises IN the I. generall namely The Monitory Preface is showen that both the Doctrine of Popery is a doctrine of darknesse and that the Doings of the Papists are workes of darknesse And therefore that it concerneth much the seduced Catholikes to looke vnto their dangerous estate to come out of the snares of darknesse wherein they haue bin held now a long time In the II. namely The Manuduction to Theologie you haue these particular places of Diuinitie 1. Of Religion page 1. 2. Of God p. 5. 3. Of the Scripture p. 14. 4. Of Saluation p. 38. 5. Of the Image of God p. 42. 6. Of the fall of man p. 44. 7. Of Sinne. p. 48. 8. Of the Punishment of sin p. 50. 9. Of
too So did their children their childrens children as did their fathers so doe they vnto this day It was but a Pagans argument to Theodosius the Emperour Seruanda est tot seculis fides nostra Ex Ambros Epist lib. 5. Epist 30. sequendi sunt maiores nostri qui secuti sunt foeliciter suos And the Emperours Letter to the States of Germany assembled at Wormes against Luther sounds and runnes in the same tenour Fox Martyrol pag. 851 col 2. Our predecessors were obedient to the Romish Church and therefore we cannot without great infamy and stainâ— of honour degenerate from the examples of our elders but will maintaine the ancient Faith and giue ayd to the See of Rome But heere first of all wee desire no better aduocate for our selues then Gratian I wil set down his owne words Si consuetudinem fortassis opponas Distiâ—ct 8. cap. â— duertendum quod Dominus dicit egosum via veritus Non dixit egosum consuetudo sed veritas Etcerâ—â— vt beati Câ—priani vtamur fanteÌ„tia qualibâ—t consuetuâ—do quantâ—â—is vetusta quantumuis vulgata veritati omnino est postponenda vsus qui veritati contrarius est abolendus Secondly M. Caluins note on the fourth of Iohns Euangell and the 20. vers Ioh. Caluin in Euangel Ioh. is here worth the noting Verae pietatis desertoribus solenne est vt patrociniu sibi ex PatruÌ„ exemplis quarant It is a very ordinary thing with Sectaries and Apostates from Religion to vrge for their doings their fathers examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.51 Oh yee Apostaticall generation which doe as much as in you â—es to resist the Holy Ghost as your Fathers haue done so will you doe too But your time blinde obedience well befits Mast Scots hylomythie pa. 40 Such earth bread doltish dull and sluggish wits But ayery Spirits acquainted with the light Will not bee led by custome from the right No loue no friends no predecessor shal Peruert their iudgements they examine all This is the practise of some in France obserued out of Caluin by Reg. on the artic of Religion Art 21. Your Fathers haue stepped awry in some points of doctrine and you hauing once entred their by pathes will needs runne into the desert of errour Your Fathers liuing in the stinking ayre of Popery could not choose but bee tainted with some infection of Heresie What then Dare you say they died in their pollution Did God reueale vnto you the time the houre of their conuersion Do you not know that God might haue his secret working performed vpon them euen at the very last gaspe Doe you not acknowledge that God can saue such as are not pertinatious in their Heresies euen Jnter pontem fontem When there is no sensible hope When their foule is at the pits brink hee can call it backe againe that the pit shall not shut its mouth vpon it I haue often greatly wondred saith M. D. Luther how that in all the time of that tyrannizing Sect of the sonne of perdition Luther in epist ad Galat. ca. 2. tom 5. operum fol. 311 for so many hundreths of yeares together the Church should subsist in the midst of such gret darkenes and in the throng of so many errours Afterward I conceiued that there were certaine called of God by the Word of his Gospell and Baptisme who walked in the simplicitie and humilitie of their heart thinking the Monkes onely and such as were anointed of Bishops to be holy men and Religious but themselues to be profane and irreligious and in no wise to bee compared with the other Whereupon finding themselues emptie of all good workes and meritâ— which they might oppose to the displeasure and rigour of Gods Iustice they clung close to the passion and death of Christ and in that simplicitie were saued Neither was this the case of simple ones onely but euen of their deepe Doctors 1 Ioh â— 19 their holy Hermits their sanctified Monkes of whome I may truly say That howsoeuer they liu'd among them yet were they not oâ— them Which assertion though it might haue beene doubteâ— of all their life time their habits and cooles manner of liuing colouring it out to the world that they were Papists yet the point of death approaching put the matter out of question when for all their regularities and obseruances as Monkish as euer for all their comport and carriage as superstitious as euer for all their meanes and manner of liuing We do iustly coÌ„clude that many Papists especially our Forefathers laying their whole trust vpoÌ„ Christ and his merits at their last breath may be and oftentimes are saued as Popish as euer could be deuised they will be found to haue dyed true Protestants casting from them all trust and relyance on their owne works and putting their whole trust and affiance in the mercies of God through Christ Iesus Such was that good Hermit Agatho good in name and in truth good Such was that blessed Saint Bernard the best Monke that euer was Both which on their death-beds to haue renounced themselues vtterly His Maieties speach in the Parliam 1605. De Agatho ne vide Luther vbi supra fol. 313. De Bernar in 4 cap. ad Galat. fol. 400. tom 5. and to haue had recourse onely vnto Christ you may reade in that worthy Authour afore cited And I think verily saith Luther that Ierome and Gregory and many other Fathers and Hermites were after the same manner saued And the ground of this his thus reasoning is for that we are not to doubt but that euen in the Old Testament many of the Kings of Israel and other Idolaters likewise were saued for because it pleased God euen in the houre of death to turne their hearts causing them to cast away all their vaine confidence they put in their Idols and to apprehend that promise of God as concerning that seede of Gen. 22.18 AbrahaÌ„ which was to come to wit Christ in whom all the Nations of the world should be blessed Vide in hanc senteÌ„tiam D D. Hakeâ— in his answ to DD. Carier an English Italionated Doctor c. 2. sect 19 p. 127. Potens est dominus miserecordia sua indulgentiam dare Non tamen quia aliquando erratum est ideâ— semper errandum est Cyprian epist 73. v. etiam Directions to know the true Church pag. 83. Non intelligendi viuacitas sed credendi simplicitas tutissimos facit Aug. Apostolus de iudais dicit zelum Dei habent sed non secundum scientiam pares estis omnino exceptis duntaxat illis quicunque in vobis sunt scientes quid verum sit pro animositate sua peruersitatis contra veritatem etiam sibi notissimam dimicantes August Vincent epist 48. Hence proceede our charitable censures of such of your Fathers who liuing in the darkenesse of superstition could not so well see the way to heauen and to reformation in their life time as their meeke hearts could haue wished
But as for those obstinate wretches furious spirits branded with the marke of the Beast and therefore firebrands of hell too too headstrong in their erroneous opinations as the Lord gaue them vp to a reprobate sense that they should not receiue the loue of the truth and so be saued and they now fry for it So assure your selues if yee insist in their steps and resist all good admonitions you can neuer flye their Mat. 23.33 punishment For it is iust with God that those which haue beene Quos similis culpa coinquinat par quoque paenâ— constringer Gregor pares culpa shall be also pares pana Bee partakers of their sinnes you shall certainely be sharers in their punishment O then yee Mat. 3.7 generation of Vipers bee forewarned of the heauy vengeance to come Doe not with the deafe Adder alwaies stop your eares to all godly and Christian admonitions but take them at length to heart and say not with your selues Wee haue had ranke Papists to our Fathers we haue had such as haue derided and mocked your Orthodoxe Religion for our patternes and presidents for I dare boldly affirme in the words of our Sauiour that vnlesse yee repent and be conuerted you shall likewise perish Be not like them in Saint Austine Verum est quod dicitis to professe all true that wee say Non est quod respondeatur and that you haue nothing to say against it Aug. Vincent epist 48. Sed durum est nobis traditionem Paretum relinquere but it seemeth a hard thing vnto vs to forsake the faith and tradition of our Fathers For consider it well in your hearts why should your Fathers examples mislead you into errour O what a senselesse part is this in you Mast Scots Phylomythologie p. 41. Your Fathers faults and errours to allow And not much rather to reforme your owne By shunning the defect which they haue showne Shall the vaine conceit of your Fathers worth Ezech 20.18.19.20 Quos Christus vocat secum in aternum mansuros pater forsaÌ„ reuocat secum in aeternuÌ„ arsuros vid Bern Epist 2. weigh downe Gods holy Word Will you conferre nay preferre man to God If the Fathers of your bodies leade you one way and Father of Spirits bid you goe another haue you not learn'd to obey God rather then men will you not grant that which reason hath alwaies held for certaine and grounded truth Demosth contra Aristocrat Viuendum est legibus non exemplis Goe to then thinke not to shrowd your doings with your Fathers exemplarie dealings For as it is well vttered by the Heathen Oratour Jmpudens est Oratio dicere sic factum est But let the bright and cleere Law of God shine in your hearts let it dwell in you plentifully in all wisedome here the Word of God from others Si non dedignentur legere malè mihi sit ita enim in tanta causa iurare ausim nisi tandem capiantur Petr. Mart. Loc. com c. 6. clasi 1. sect 14. reade it by your selues Ab eo speranda est intelligentia qui pulsantibus aperiet querentibus demonstrabit petentib non denegabit Hilar. in Ps 125. Multum domini de tua bonitate praesumo quoniam tu ipse docet petere quarere pulsare tu domine qui iubes petere fac accipere consulis quarere da inuenire doces pulsare aperi pulsanti confirma nie infirmum restaura nie perditum suscita mè mortuum c. August Meditat. cap. 39. sect 9. pray to God for a right vnderstanding of it marke it well ponder it in your heart and examine all your tenents and courses by it and then the Lord opening your eyes to see your owne mis-doings and your Fathers mis-leadings you will confesse your Fathers follies wherein you haue liued and professe to leaue them with all speedie reformation in new obedience vnto Gods holy will and Commandements And this I pray God that of his infinite goodnesse he will grant vnto you that so by the conuersion of your soules his holy Name may be glorified his Angels gladded his faithfull confirmed â— our hearts comforted and the borders of Christs Church enlarged and that for the merits of Chrst Iesus his onely true naturall Sonne our alone all-sufficient Sauiour and Redeemer Amen An Apologetique to tâ— Christian Reader for the worke in and about the Translation Gregor Nazian Monostich Horat. Carm. l. 3. od 6. Reu. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc omne principium liue reâ— exitum Of all thy studies and intentions seâ— That God the Alpha Omega be DA veniam Scriptis remembring that of the â—postle 1 Cor. 12.7 The maâ—festation of the Spirit is giâ— to euery man to profit withâ— The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—â— is the gâ— and graces of the â—pirit of 〈◊〉 are bestowed vpon vs noâ— bee wrapt vp in a Napkin 〈◊〉 hid in the earth but for maâ—festation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon the aâ—ent Greekes well expressed 〈◊〉 and light by one common na◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch shews in the â—â—futation of that common M◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what our Sauiour spake with a primary direction to his Apostles Vos estis lux mundi Yee are the lights of the world may in a secondary application be affirmed of euery Christian or else Saint Paul would not say Among whom yee shine as lights in the world Now least any one should exempt himselfe therefore euery one is put in the â—ext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as there are none furnished with all gifts so there are none but they haue some gift and the doner will looke for his owne with aduantage As euery man therefore hath receiued the gift so let him minister thereof to others for the good of others Looke not euery one on your owne things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but euery one on the things of other A good lesson for this incroaching and Monopolizing world wherein euery man is for himsefe as the prouerbe saith and as the Apostle The Attestation of a friend touching this Booke inserted in a Letter to the Translatour In your Translation you haue laboured that they that will read may haue delight and that they that are desirous to commit to memory might haue ease and that all into whose hands it commeth might haue profit 2 Maâ— 2.25 Adam Airay S.S. Theol. Bat. M.D. Esquire To his good Friend T.V. WHat Thou do'st teach by others heretofore Hath likewise bin But yet by no man 〈◊〉 To the true life That by thy godly care Thou and thine Authour equally doe share Thou praisest him Translating but if he Vnderstood English he would more praise thâ—â—e Thou to our Nation ha'st his Doctrine showne Which to our vulgar else had not â—eene knowne As much by this thou get'st as ere he wanâ—â— England praise Vicars Dâ—ntâ—k her Keâ—keâ—man Mich. Drayton 〈◊〉 â—postle complaineth Euery man seeketh his owne things none â—he things of