Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	catholic_a	church_n	universal_a	4,187	5	9.3971	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto the Church when it was committed to writing but the manifesting of it began together with the creation of mankind and the first beginnings of the Church in Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is

hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and

but they were not of us 1 John 2.19 Esay 42.3 John 10.28 for if they had beene of us they would have continued with us A bruised reed shall he not break and the smoaking flaxe shall he not quench No man shall pluck my sheep out of my hand All the reprobate and hypocrites do at length finally depart from the Church and The reprobate at the length fall finally from it together with those gifts which they had they lose also those gifts which they seeme to have Object The godly also oftentimes fall away as David and Peter Answ They fall but neither wholly nor finally Which also befell unto Peter for he retained still in his mind the love of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Saint Angustine prettily saith Peters faith failed not in his heart when open confession with the mouth failed him David also did not wholly fall away but being rebuked of the Lord by the Prophet he truly repented and shewed that his faith was not quite dead but in a slumber rather for a season therefore he prayeth on this wise Psal 51.13 Take not thine holy Spirit from me Wherefore the saints and the elect of God never fall away but hypocrites and the reprobate doe at length wholly and finally revolt and fall away for they doe so at last fall away that they never return to repentance And because the true love of God was never in them and so neither themselves ever were of the number of Gods elect saints therefore no marvell though at length they wholly and altogether depart and fall away from the Church 9. What is the use of this doctrine THe use of this doctrine is 1. That the glory of our salvation be in whole ascribed and given to God 1 Cor. 4.7 What hast thou that thou hast not received 2. That we may have sure and certain comfort This we shall have when as wee shall not doubt of those things which are here taught and that especially if every of us be certainly perswaded that the decree of God of saving his elect is altogether unchangeable and further that himselfe also is of the number of the elect even a member of the invisible Church and therefore shall never depart from the Church and communion of saints The meaning of the Article I beleeve the holy catholick Church To beleeve therefore the holy Church is to beleeve that in this visible company and society are some true repentants and truly converted and my self to be a lively member of the invisible and visible Church Quest 55. What mean these words The communion of saints Answ First That all and every one who beleeveth are in common partakers of Christ and all his graces as being his members a 1 John 1.3 Rom. 8.32 1 Cor. 1.12 1 Cor. 6.17 And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of all b 1 Cor. 12.21 13.15 Phil. ● 4 5 6. The Explication What communion in generall is Three parts of all communion THe Articles following are concerning the benefits of Christ which either heretofore have been or hereafter shall be bestowed on the Church by the holy Ghost Communion is a respect or reference between two or moe parties which have the same thing in common The foundation and ground of this relation is the thing it selfe which is common The relative is that property of the thing to wit that it is common The terme which the community of this thing respecteth is the possessours themselves which have common fruition of one or many things What the communion of saints 〈◊〉 The communion therefore of saints is an equall participation of all the promises of the Gospel Or it is a common possession of Christ and all his benefits and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof Your parts therof 1 Union with Christ It signifieth therefore 1. A conjoyning of all the saints with Christ as members with the head wrought by the holy Ghost who dwelleth in the head and in the members conforming and making them like unto their head yet reserving still this proportion that in the head he worketh all graces and that most perfectly in the members he worketh those gifts which are convenient for every one and so much as is for every one requisite and necessary Or An union and coherence of the Church with Christ and of the members amongst themselves and that union with Christ is with the whole person of Christ to wit with both his divine and humane nature For the communion of the person is the foundation of the communion of the benefits according to these sayings John 13.4 5. I am the Vine yee are the branches Abide in me and I in you As the branch cannot beare fruit of it selfe except it abide in the vine no more can ye except yee abide in mee By one Spirit are wee all baptised into one body Hee which hath not the Spirit of Christ is none of his He that is joyned unto the Lord is one Spirit Hereby know we 1 Cor. 12.13 Rom. 8.9 1 Cor. 6.17 1 John 4.13 that we dwell in him and he in us because he hath given us of his Spirit Participation of Christs benefits The communion or participation of all Christs benefits For all the saints have the same reconciliation redemption justification sanctification life and salvation by and for Christ All the saints have the same benefits common which are necessary to salvation There is one body and one Spirit even as ye are called in hope of your vocation Ephes 4.4 one Lord one faith one baptisme c. Distribution of speciall gifts The distribution of speciall gifts These particular gifts also are common to the whole Church which are bestowed on some members of the Church for the salvation of the whole body Ephes 4.12 even for the gathering together of the saints for the work of the ministery and for the edification of the whole body of Christ But they are so distributed unto every member as that some excell and goe before othersome in gifts and graces in the Church for the gifts of the holy Ghost are diverse and To every one of us is given grace Ephes 4.7 according to the measure of the gift of Christ. Use of these gifts to Christs glory and the good of the Church An errour concerning this communion refuted An obliging or binding of all the members to imploy or referre all their gifts to the glory of Christ their head and to the salvation of the whole body and of every member mutually Hence it is cleer how absurd their fancy is who contend that the communion is a subsistence or personall being of Christs body among our

that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we

wit as touching their accomplishment and consummation Some reconcile the difference of these two in this manner Faith apprehendeth the promises proposed in the Creed concerning things to come Hope the things themselves promised which are to come But this reconcilement is not so popular and easie to be conceived by the vulgar fort as is the other Object 2. Faith is the evidence of things which are not seen Therefore not of things present Answ It is the evidence of things which are not seen to wit by the outward sense but they are seen by the eyes of the mind even as if they did lie open to the eyes of the body Again they are not seen as is afore-shewed in respect of their accomplishment and consummation 5. What are the causes of faith How the H. Ghost is the principall efficient cause of faith Ephes 2.8 THe first and principall efficient cause of faith both historicall temporary and of working miracles is the holy Ghost howbeit hee is cause of these by his divine generall working only but he is cause of justifying faith by a speciall kinde of working By the grace of God ye are saved through faith and that not of your selves it is the gift of God who enlightneth the minde that it may understand the word and moveth the will that it may assent unto the word once understood Object The divell hath historicall faith It is therefore wrought in him by the holy Ghost Ans Yea even whatsoever faith is in the divell is wrought by the Spirit of God but that by a generall and universall working only as hath been said whereby he worketh in all not by a speciall and proper action because by such a kind of working the holy Ghost fashioneth and frameth a justifying faith in the elect alone For verily whatsoever knowledge and understanding is in divels and hypocrites God effecteth it by his Spirit but not so as to regenerate or justifie them that they might rightly acknowledge him to be the authour of this gift and magnifie him therefore for after this manner hee worketh faith in the elect alone The divels therefore and hypocrites have faith from the Spirit of God but the elect from the Spirit of God sanctifying them The word of God preached the instrumentall cause of faith Rom. 1.16 Rom 10 17. 1 Cor 4.15 The instrumentall cause of faith in generall is the whole word of God comprehended in the books of the old and new Testament in which writings also are contained many works and miracles of God besides the word But the chief and proper instrument of justifying faith is the preaching of the Gospel The Gosel is the power of God unto salvation to every one that beleeveth Faith cometh by hearing and hearing by the word of God This instrument doth the holy Ghost use yet not as necessary in regard of his working but arbitrary and at his own good pleasure both to stir up faith in us and to nourish strengthen and increase the same Wherefore ordinarily justifying faith is never engendered in those who are of yeers to receive it without the preaching of the Gospel Speciall revelation the cause of faith of miracles The formall cause of faith The object of faith The subject of faith The ends of faith The cause of that faith which worketh miracles is not simply the word of God but there must necessarily come thereto an especiall or immediate revelation from God The formall cause of justifying faith is a certain knowledge and confidence in Christ The object of it is whole Christ and his benefits promised in the word The subject or part of man wherein it remaineth is the understanding will and heart of man The end or finall cause 1. The glory of God to wit the celebration of his truth justice bounty mercy which hee hath shewed in the sending of his Son and in the giving of faith in him 2. Our salvation that wee may receive the blessings which are promised in the word 6. What are the effects of faith The effects of faith THe effects of justifying faith are 1. The justifying of us before God 2. Joy resting on God and peace of conscience Being justified by faith we have peace with God 3. Our whole conversion regeneration and all our obedience which followeth faith and beginneth at the same time with faith For by faith God purifieth our hearts Rom. 5.1 To the effects of faith appertaine also the consequents thereof that is increase of spirituall and corporall gifts and the receiving of the things themselves which faith aimeth at Acts 15.9 The first then and immediate effect of justifying faith is justification from this afterwards flow all other benefits purchased by the bloud of Christ which all we beleeve to be given us by faith faith it selfe being the cause of them for That which is the cause unto any cause of any effect is likewise a cause of that effect If thererefore faith be the next cause of our justification in respect of us it is also a cause of those things which necessarily follow justification Thy faith hath saved thee Luke 8.48 In a word The effects of faith are justification and regeneration which is begun here and is to be perfected in the life to come Rom. 3.28 10.10 Acts 13.39 7. Unto whom faith is given Justifying faith is given to all the elect and to them only Joh. 6.44 10.26 Matth. 13.11 Acts 13.48 Rom. 8.30 Ephes 2.8 Rom. 10.16 2 Thes 3.2 Mat. 7.22 JUstifying faith is only proper to the elect and that to all of them for it is given to the elect alone and to all the elect even to infants as concerning some inclination No man can come to mee except the Father which hath sent mee draw him Ye beleeve not for ye are not of my sheep It is given to you to know the secrets of heaven but unto them it is not given And they beleeved as many as were ordained to everlasting life Whom he predestinated them also he called and whom hee called them also hee justified Faith is the gift of God All have not hearkened to the Gospel For all men have not faith Temporary faith and the faith of miracles is given to those who are members of the visible Church only that is hypocrites Have wee not by thy Name done many great works Cast out divels But now neverthelesse this faith of miracles ceaseth which flourished in the primitive Church for that now the doctrine is sufficiently confirmed Historicall faith all they have who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enemies as divels and tyrants Historicall is a part of justifying faith because there can be no assent or perswasion of a thing which is not first known Object Historicall faith is a good work The divels have historicall faith Therefore they have good works Answ Historicall

Creation of the world and the principall Questions of Creation are these 1. Whether the world was created of God 2. How it was created 3. For what cause it was created 1. Whether the world was created of God Five significations of the word world FIrst the words and terms are to be understood The name of the world is diversly used in the Scripture 1. It signifieth the universall frame of all things namely heaven and earth and all things which are in them visible and invisible besides God himself The world was made by him John 1.10 2. Worldly concupiscence 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect That the world might beleeve John 17.9 21. John 3.16 So God loved the world Here we consider it in the first sense To create signifieth three things To create signifieth 1. To ordain or constitute as the Latines used it Creare Consulem to create a Consull 2. To make something of nothing without any motion with a beck or word only so it is taken in this place 3. The continuating of creation or creation continued which is the providence of God The creation of the world proved That the world hath not been from everlasting but had when it seemed best to the Creatour according to his eternall counsell and will a beginning once and was created of that only true God who hath manifested himself in the Church that he is the eternall Father and Son and holy Ghost wee know By testimonies of Scripture By testimonies of holy Scripture as by the whole history of the creation set down by Moses Likewise Psal 33.6 9. Psal 104. 113. 124. 136. 146. Isa 44. Acts 4.17 out of other testimonies of Scripture very many By the word of the Lord were the heavens made and all the hoste of them by the breath of his mouth Hee spake and it was done hee commanded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull works of God and the principall parts of the world created by God are proposed to be considered of us that through the consideration thereof wee may learn to put our trust and confidence in God For this purpose did the Lord himself propose unto Job his marvellous and incomprehensible works conspicuous in heaven and earth Job 38. 39. and other things also created by him to declare his justice power and providence 2. By reasons Furthermore besides testimonies of Scripture almost innumerable it is confirmed also by firm and true reasons that the world was created of God such as these following 1. The originals and beginnings of nations and people shew it which could not be fained of Moses when as some remembrance and memoriall of them was then extant amongst many which yet in processe of time perished 2. The novelty and latenesse of all other histories compared with the antiquity and ancientnesse of the sacred story 3. The age of man decreasing which sheweth that there mas greater strength in nature at the first and that not without some first cause it hath decreased hitherto 4. The certain course and race of times even from the beginning of the world unto the exhibiting of the Messias 5. The constitution and founding of common-weals 6. The order of things instituted in nature which must needs have been produced and framed by some intelligent mind far superiour to all things 7. The excellency of the minde of men and Angels These intelligent mindes have a beginning Therefore they have it from some intelligent cause 8. The principles or generall rules and naturall notions ingenerated in our minds 9. The trembling of conscience in the wicked 10. The ends of all things profitably and wisely ordained therefore by some cause understanding and ordaining them 11. Lastly Those other arguments and reasons also which prove that there is a God prove in like manner that the world was created of God 3 Naturall reasons Thirdly besides these reasons it may be enforced by philosophicall arguments drawn out of the bosome of nature That the world was created and that it was created of God although by them we are not able to demonstrate the time when it was created For 1. There is no infinite processe in nature of causes and effects for if so nature should never attain unto her end even the producing of effects Therefore this world had a beginning 2. The noblest and excellentest of all effects is the world Therefore it proceedeth from the noblest and excellentest cause which is God How the creation is unknown to Philosophers Other questions as Whether the world was created from everlasting or in time that is Whether it be an effect of equall perpetuity with his cause and so co-eternall or Whether it once so began to be that before it had no being Again Whether if sometimes it were not yet it was necessary that it should be created And Whether it shall endure for ever And if it endure Whether it shall remain the same or it is to be changed These and such like questions cannot be decided by Philosophy The reason is because all these things depend upon the meer will of God the first mover of all things who doth nothing of necessity but with most absolute freedome Now this his will is not known to any creature but to whomsoever God himselfe revealeth it Therefore it is not manifested to heathenish Philosophers but declared to the Church alone for they cannot possibly collect any thing hereof by proceeding from a continuing effect unto his cause It followeth indeed that there is some cause of those effects but it followeth not that those effects were produced of that cause either at this or that time or from all eternity because a free agent may either act or suspend his action at his pleasure The whole demonstration hereof is thus brought in form No effect depending onely of such a cause as worketh freely or contingently can be demonstrated by that cause But the creation of the world is such an effect Therefore the creation of the world cannot be demonstrated by the will of God the first mover of all things that it either was made from everlasting or in some beginning of time Arguments of Philosophers against the creation of the world Now whatsoever arguments are brought of Philosophers against the creation of the world it is easie to perceive that these were not framed out of true Philosophy but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God be discerned from creation Object 1. It is absurd say the Philosophers to imagine that God is idle Ans Nay rather it is absurd to term him idle who administreth and ruleth the world Repl. This I grant but he could not govern the world when as yet the world was not

apostasie fascinated by idolatrie it had never submitted it selfe to the slavery and yoke of Antichristian tyrannie 159. It is tyranny to oppresse undo a Common-wealth got by right or wrong against all right and equitie 160. The Pope hath invaded and oppressed the Church State of Christendom with a double tyrannie to wit spirituall and corporall 161. He invaded the Church in a spirituall tyrannie when by his pride he overthrow the Apostolicall discipline of the Church 162. The Apostolicall discipline was Oeconomicall that under one head or master of the family our Saviour having gone to heaven as it were into a far countrie divers houshold servants as Apostles and after them Bishops equall in power should every one of them disperse their owne talents according to every mans place for the benefit of the house of the living God 163. For Let a man so esteeme of us saith the Apostle as of the ministers of Christ 1 Cor. 4.1 and stewards of the mysteries of God 164. And we reade that Christ ascending into heaven gave to the Church besides Apostles Prophets and Evangelists Doctors also and Pastors or Bishops 165. But wee reade not that hee gave to the Church a Prince of Priests or high Pontifie 166. For there is but one Bishoprick saith Cyprian which is communicated by parcells to every one 167. Neither any of us saith the same Father hath made himselfe a Bishop of bishops or by tyrannicall tyrannie doth compell his colleagues to a necessitie of obedience 168. But when the Church began to increase and withall the ambition of Bishops for orders sake because Rome was the head of the Empire to the Bishop of old Rome the first seat was given 169. Yet observing the Canon under written by Austines hand the Bishop of the first seat is not called the Prince of Priests or high Priest or any such like thing but only the Bishop of the first seat 170. This order and this Oeconomicall discipline continued in the Christian Church for six hundred years after Christ 171. Boniface the Third was the first that was stirred up by Satan out of desire of government and pride to break downe the bars of Apostolicall discipline and with much contention played the Tyrant in the Church being pronounced universall Bishop by Phocas the Tyrant But by the sentence of Gregory his predecessor Antichrist was declared to the world 172. From him began these words of tyrannie to be used in the Roman See lest their tyrannie might not be knowne So we will So we command 173. In the Chaire of universall pestilence scarce did he sit one full yeare according to the Proverb Too rigid Lords never raigne long 174. From thence the fume of Catholick pride by Satan was blowne upon the Romane Chaire which hath propagated the Ecclesiasticall tyrannie and encreased it unmeasurably 175. Hence the Pope hath an heavenly power 176. The Pope hath the same Consistorie with God the same Tribunall with Christ 177. The Pope is a certaine Deitie representing some visible God 178. The Pope hath all lawes within the cabinet of his breast 179. The Pope is Bishop of the whole world to whom all Bishops and Patriarchs ought to be subject necessarily upon salvation 180. The Pope is an universall Prince King of kings and head of all within the militant Church 181. The Pope hath all men for his subjects 182. To the Pope every humane creature is subject 183. To the Pope all power is given in heaven and earth 184. The Pope is made Judge over the angels 185. From the Pope there is no appeale no not to God 186. The Pope is above all Councels he alone hath power to call direct confirme disanull them 187. The Pope conferres jurisdiction upon all Bishops 188. The Pope cannot submit himselfe to Councels 189. The Pope makes lawes to compell the conscience 190. The Pope alone judgeth all men but is judged of none 191. If the Pope should send head-long to Hell many thousands of soules no man must say Why doest thou so 192. The Pope can doe all that God doth 193. The Pope is neither God nor angell nor man according to that Verse O Pope the amazement of the world who alone art the greatest of things thou art neither God nor man but a neuter between both 194. Yea the Pope is God 195. The Pope is the cause of causes and Lord of lords 196. The Pope is Gods supreme Vicar and whosoever speaks the contrarie is a lyar 197. We must stand to the Popes judgement though the whole world should think to the contrarie 198. None is equall to the Pope but God 199. The Pope is the head and bridegroom of the Catholick Church 200. Hence we must beare and with pious devotion endure the yoke which is imposed by the holy See though it may seem intolerable 201. But hee that makes himselfe a God the Churches husband is not hee the enemy of God and of Christ even the Antichrist 202. Now except the Serpent devoure the Serpent it cannot become a Dragon as it is in the Proverb 203. So if the Pope had not devoured the Roman Empire he had not been Antichrist 204. With the spirituall tyrannie hee snatched also the secular 205. By vertue of that feigned patrimony of Peter or of the Church let the Pope be one of the Princes of Italy by humane prescription 206. The Pope being clothed with the Emperiall robe and crowned with the Emperors crowne holding the sword in his hand and saying I am Cesar is not he the Tyrant of the Empire and Cesars enemy 207. Neither did any one Pope this by chance the Papall ambition for these eight hundred years hath devoured the Roman Empire and trod upon the Emperors 208. The Emperor should take the oath of allegiance and obedience to the Pope 209. The Emperor should depend on the Popes judgement and not the Pope on the Emperors as is said 210. The Emperor should bow himselfe to the Pope whilst hee takes horse hee must stand by as a Lackie and must hold his bridle and stirrop 211. At a feast the Emperor should hold water to the Pope whilst he washeth his hands 212. The Emperor ought to carry the first dish to the Popes table 213. The Pope can excommunicate depose and kill the Emperor 214. The Pope hath power over all Kings and Princes over all the Kingdomes of the world directly or indirectly and can give them to whom hee will 215. Hence the Pope hath two bodies and two chiefe Pontificalities like another Numa Pompilius One way hee is like the Gentile Archflamine another way like the Roman Emperor after the Emperor left off the profane title of Pontifex maximus which Gratian did first abandon as some think 216. Hence he is armed with two swords the spirituall and secular because Boniface the Eighth said Behold Luke 22.38 here are two swords 217. Neither did he obtaine this great tyrannie by force onely at which you may wonder but

body and bloud of Christ which are the things signified are not received with in or under the bread and wine with the mouth of the body Reas 1. Because they are not corporally present with in or under the symboles as was shewed Quest 1. Prepos 2. Reas 2. Because they goe not into the belly which is appointed for corporall food 1 Cor. 6.13 but whatsoever entreth into the mouth goeth down into the belly Matth. 15. Reas 3. Because the promise by which the things are offered is not received by the mouth but by faith Propos 3. The things signified to wit the body and bloud of Christ are received by faith spiritually Reas 1. From the genus because in all Sacraments the things signified are received by faith by which alone as we are justified so we receive all the benefits of the New Testament by which faith Christ dwells in our hearts Ephes 3.17 Reas 2. Because the promise of grace is not received but by faith but the communion of the bodie and bloud of Christ is that of the promise of grace See the first volume of Vrsine pag. 103. The Arguments of a certaine famous Disputer for the orall manducation To whatsoever organ the eating of one thing in the Lords Supper doth agree to that same it is needfull that the eating of another thing should agree but to the mouth of the body the eating of one thing that is of the bread in the Supper doth agree and therefore of another thing that is of Christs body Answ The Major is true of foods that are naturally conjoyned or contain each other as meat or flesh-pies but the bread and Christs bodie are not thus conjoyned and therefore of these the Major is false But he proves the Major Whosoever includes under the same word of eating bread and wine the body and bloud of Christ he also affirmes that both are received by the same instrument but Christ includes bread and wine his body and bloud within the same word of eating Therefore Christ affirmes also that both are received by the same instrument of eating Answ 1. The Disputer doth not conclude the Major that is denied which he should conclude by an universall Syllogisme in Barbara therefore his proofe is idle Answ 2. The Major is a petition of the thing in question and is denied The falshood also is plaine out of John 3. where Christ under the same word of birth includes the spirit and flesh and yet it followes not that both are borne after the same manner or by the same instrument Answ 3. The Minor is also false For the word Eat is referred to the consecrated bread and not to the bodie but onely by consequence or analogie for properly it belongs to that which Christ took with his hands and broke which was bread and not his bodie This reason is worth the noting because according to the Papists and the simple Consubstantiators the bodie of Christ is not present till the words of consecration be uttered but in the last instant of uttering these syllables For this is my body it begins to be present But according to the Ubiquitaries who are as it were chymicall Consubstantiators it is present as in any other bread but is not eatable till after the consecration Christ then did not command us to eat that in the bread which as yet was not there or not as yet eatable We say briefly that by the word of eating is onely commanded the orall manducation of the outward Sacrament or the bread but by the word of promise This is my body which is given for you which promise agreeth with that John 6.52 The bread which I will give is my flesh which I will give for the life of the world is required faith spiritually eating Christs bodie given for us and drinking Christs bloud powred out for us for the remission of sins Yet againe the Grammarian goeth about to prove the Major of the Prosyllogisme The word that hath but one signification is to be understood in that one But Manducation as well of the bread as of Christs body hath but one signification Ergo that one is to be understood of both Answ 1. He failes againe in the proofe of his Major because he concludes the Major neither of the Sy●logisme nor Prosyllogisme by any universall Syllogisme in Barbara as he should have done 2. The Minor is a demand of the thing in question for he takes it for granted that eate ye is meant as well of the body as of the bread which is the thing he should prove and that this is false the story of the Institution tels us for Christ bodily did not lurke within the bread but sate at table when of the bread which he received broke and gave to his Disciples he said Eate yee Question 3. To whom the things signified are offered and by whom received To this we answer in two Propositions both being affirmative Propos 1. The things signified in the Sacrament to wit the body and bloud of Christ though they be offered to all yet are received by the faithfull onely Reas 1. Because the faithful only by faith receive the promise by which the things signified are offered Reas 2. Because the beleevers alone have the Spirit of Christ from which his living flesh cannot be separated Reas 3. Because Christ dwels onely in the faithfull and they in him by faith Ephes 3.17 Reas 4. Because the beleevers alone receive and have life eternall John 3. and 6. Propos 2. Impious or incredulous men coming without faith receive the signes without the thing signified but the things themselves being proferred they reject because of their infidelity For the Reasons see Explicat Catechet q. 81. Titulo What the wicked receive in the Lords Supper As for the Objections concerning wicked mens eating in the Supper see ibid. D. DAVID PARIE'S Epitome of Arminianisme OR The Examination of the five Articles of the Remonstrants in the Netherlands ARTICLE I. GOD by an eternall and immutable Decree in his Son Christ Jesus before the foundation of the world did decree out of the lapsed race of man-kinde subject to sin to save such in for and by Christ as by the grace of the holy Spirit do beleeve in the same Son and persevere in that obedience of Faith to the end by the same grace On the other side he decreed to relinquish and condemne as strangers from Christ such as are not converted but continue in infidelity subject to sin and wrath according to that of the Gospell John 3.36 He that beleeveth in the Son hath life eternall but he that beleeveth not shall not see life eternall but the wrath of God abideth on him The Examination AT first sight this Article seemes to have no question or inconvenience in it but to deliver the summe of the Gospell what sort of men by what meanes God decreed from eternity to save to wit beleevers in the Son of God and perseveres to the end in faith

bulwarke Now the cavill about the condition annexed to the promises doth nothing hinder our Arguments as was shewed Neither is the perseverance of the Saints prejudiced by that calumny of scandalous preaching and licentious beliefe of perseverance For otherwise the Apostles preaching of this doctrine had beene scandalous and the Churches beleeving thereof at that time had beene licentious De bono persev c. 18. I saith Austine will not exaggerate this matter with my words but will rather leave it to them to consider that they may see what this is which they have perswaded themselves to wit that the preaching of perseverance doth rather wrong the hearers by desperation then helpe them by exhortation for this were as much as if you would say that then man despaires of his owne salvation when he hath learned to put his trust not in himselfe but in God Neither doth the Paralogisme non causae concerning the neglect or nullifying of the meanes and fore-warnings c. hinder us for by these same meanes the holy Ghost doth worke and support the certainty of perseverance in the hearts of the Saints nor are we moved with the examples of hypocrites and Apostates in their fourth Engine of whom also the five marginals of the Article speake For these men had nothing common with the true faithfull but the bare name onely of faith of all which it is therefore said 1 Joh. 2.1 They went out from us because they were not of us for if they had beene of us they had remained with us but that is might be knowne they were not of us therefore they went out See Austine De bono perseverantiae c. 8. The great and grievous falls of Moses Aaron David Salomon Peter Judas and of others trouble not us for if they did any thing prejudice perseverance it was in the totality not in the finality thereof for it may be easily proved that all those whom the enemies of perseverance do object either were not true beleevers but hypocrites or repented in the end But neither can their totall perseverance be overthrowne from hence except withall Gods promises be overthrowne too which is impossible should be overthrowne by the exception of a pretended condition But the failings of the Saints that I may speake this by the way must not too peevishly be canvased by those who will be accounted among the number of Saints but prudently according to the rule of Charity are to be deplored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then censured considering God is a Father who is to judge his owne sons when they offend and the Saints are his children who are to give an account of their actions to their Father Oftentimes in a family the son and the servant commit the same offence and the son offends more hainously then the servant yet an earthly father thrusts the servant out of doores whereas he will not dis-inherit the son but chastise him onely for his good therefore the offence of a Son committed in the folly of his youth as it doth not induce him to hate his father so it doth not extinguish the fathers affection to his son David trecherously killed Vriah Joab Amasa Peter three times perfidiously denied his Master Judas once betrayed him put aside the event and Peters sin will seeme greater then that of Judas yet Christ looked with pity upon him not upon this Now let our Censors come and prove that Peter utterly lost that faith for which Christ prayed that it might not faile Now for their faults As in sharpe diseases mans life is endangered till the Physicians helpe come yet it is not presently extinguished even so in great sinnes the Saints faith is shaken and weakened but it is not therefore presently lost or dead because the heavenly Physician by his unspeakeable grace sustaines in their hearts that immortall seed of God from which their faith proceeds and supports them with his hand that when they fall they may not be bruised 1 John 3.9 Psal 37.24 This doctrine humane equity not to speake of Christian charity cannot upon any pretence subvert Lastly the two last foolish Paralogismes do not hurt the Saints perseverance if they be even scholastically examined for though both of them should directly conclude as they ought to do the contradictory to perseverance to wit That some truly and actually beleeving and regenerate do lose their faith and spirit of regeneration they must necessarily conclude lest either of the Premisses be false out of pure particulars and the first of them thus Some baptised children of faithfull parents do utterly lose faith and the Spirit of regeneration the reason is because otherwise all without exception should be saved which to them seemes an absurdity but by us is to be wished in charity But some baptised children of faithfull parents do truly and actually beleeve and are regenerated Therefore some truly and actually beleeving and regenerate do utterly lose faith and the Spirit of regeneration but the latter concludes thus Some excommunicate for their wickednesse doe utterly lose their faith Some excommunicate for their wickednesse are truly faithfull and regenerate Ergo Some truly faithfull and regenerate do utterly lose their faith or else of necessity seeing these are childish foolish that the consequences may be mended the former Paralogisme most assume the Minor universally false and the latter must suppose the Major universally false also so that the former must be thus made in Disamis otherwise they cannot conclude except they had rather have a Major universally false Some baptised children of faithfull parents utterly lose their faith and regeneration All the baptised children of faithfull parents truly and actually beleeve and are regenerate Therefore same truly and actually beleeving and regenerate utterly lose their faith and regeneration Here the Remonstrants themselves cannot deny but that the universall Assumption is false except they understand it sacramentally and so againe the consequence should be faulty For Austines doctrine which the orthodox Churches follow is this As in Isaac who was circumcised the eighth day the signe of the righteousnesse of faith went before and because he imitated his fathers faith there followed in him as he grew in yeares the righteousnesse it selfe the seale whereof went before in the Infant even so in baptised Infants the Sacrament of regeneration goeth before and if they have Christian piety conversion followes after the mystery whereof goeth before in the body Neither doe the words of the Catechisme page 74. any thing availe to the proofe of the Assumption universally false The latter from an universall Major in Datisi or a Minor converted in Darii otherwise they cannot conclude will be thus All excommunicated for wickednesse do utterly lose true faith and the holy Ghost Some excommunicate for their wickednesse are truly faithfull and regenerate Ergo Some truly faithfull and regenerate do utterly lose faith and the holy Ghost That here the Major is universally false was rightly answered by the Orthodox in the Conference and not refuted by the others For they may be excluded out of the Church and kingdome of Christ who never were truly in the state of grace but were alwayes hypocrites being destitute of true faith and Gods Spirit And so we have demonstrated that the orthodox truth concerning the perseverance of the Saints in faith doth subsist altogether unhurt by their Engines and let these suffice concerning the fifth Article FINIS