A Golden Chain

CHAP. IIII. Mans duty touching conscience.

MAns duty concerning conscience is twofold. The first is, if he want good conscience above all things to labor to obtain it: for it is not given by nature to any man, but comes by grace.

For the obtaining of good conscience, three things must be procured; a preparation to good conscience, the applying of the remedy, the reformation of conscience.

In the preparation, four things are required. The first is, the knowledge of the law, and the particular commandments thereof, whereby we are taught what is good, what is bad; what may be done, and what may not be done.

The men of our days, that they may have the right knowledge of the law, must lay aside many erroneous and foolish opinions, which they hold flat against the true meaning of the law of God: otherwise they can never be able to discern between sin and no sin. Their special and common opinions are these: I. That they can love God with all their hearts, and their neighbors as themselves; that they fear God above all, and trust in him alone; and that they ever did so. II. That to rehearse the Lord's prayer, the belief, and ten Commandments, (without understanding of the words, and without affection) is the true and whole worship of God. III. That a man may seek to wizards and soothsaiers without offense, because God hath provided a salve for every sore. IV. That to swear by good things and in the way of truth, is not a sin. V. That a man going about his ordinary affairs at home or abroad on the Sabbath day, may as well serve God as they which hear all in the sermons in the world. VI. That religion and the practice thereof, is nothing but an affected preciseness: that covetousness the root of evil, is nothing but worldliness: that pride is nothing but a care of honesty and cleanlines: that single fornication is nothing but the trick of youth: that swearing and blaspheming argue the courageous mind of a brave gentleman. VII. That a man may do with his own what he will, and make as much of it as he can. Hence arise all the frauds and bad practices in traffic between man and man.

The second thing required, is the knowledge of the judicial sentence of the law, which resolutely pronounceth that a curse is due to man for every sin, Gal. 3.10. Very few are resolved of the truth of this point, and very few do unfeignedly believe it, because men's minds are possessed with a contrary opinion, that though they sin against God, yet they shall escape death & damnation. David saith, The wicked man (that is, every man naturally) blesseth himself. Psal. 10.3. and he maketh a league with hell and death, Esa. 28.15. This appeareth also by experience. Let the ministers of the Gospel reprove sin, and denounce God's judgments against it, according to the • ule of God's word, yet men will not fear: stones will almost as soon move in the walls, and the pillars of our Churches, as the flinty hearts of men. And the reason hereof is, because their minds are forestalled with this absurd conceit, that they are not in danger of the wrath of God, though they offend. And the opinion of our common people is hereunto answerable, who think, that if they have a good meaning, and do no man hurt, God will have them excused both in this life and in the day of judgment.

The third, is a just and serious examination of the conscience by the law, that we may see what is our estáte before God. And this is a duty upon which the Prophets stand very much. Lam. 3.40. Man suffereth for his sin: let us search and try our hearts, and turn again to the Lord. Zeph. 2. 1. Fan yourselves, fan you, O nation, not worthy to be beloved. In making examination, we must specially take notice of that which doth now lie, or may hereafter lie upon the conscience. And after due examination hath been made, a man comes to a knowledge of his sins in particular, and of his wretched and miserable estate. When one enters into his house at midnight, he finds or sees nothing out of order: but let him come in the day time when the sun shineth, and he shall then espy many faults in the house, and the very motes that fly up and down: so let a man search his heart in the ignorance and blindness of his mind, he will straightway think all is well: but let him once begin to search himself with the light and lantern of the law, and he shall find many foul corners in his heart, and heaps of sins in his life.

The fourth, is a sorrow in respect of the punishment of sin, arising of the three former actions. And though this sorrow be no grace, for it befalls as well the wicked as the godly: yet may it be an occasion of grace, because by the apprehension of God's anger, we come to the apprehensiō of his mercy. And it is better that conscience should grieve & wound us & do his worst against us in this life, while remedy may be had, then after this life, when remedy is past.

Thus much of preparation: now follows the remedy, and the application of it. The remedy is nothing else but the blood or the merits of Christ, who specially in conscience felt the wrath of God, as when he said, My soul is heavy unto death: and his agony was not so much a pain and torment in body, as the apprehension of the fear and anger of God in conscience: and when the holy Ghost saith, That he offered unto God prayers with strong cries and was heard from fear, he directly notes the distress and anguish of his most holy conscience for our sins. And as the blood of Christ is an all-sufficient remedy, so is it also the alone remedy of all the sores and wounds of conscience. For nothing can stanch or stay the terrrours of conscience, but the blood of the immaculate lamb of God: nothing can satisfy the judgment of the conscience, much less the most severe judgment of God, but the only satisfaction of Christ. In the application of the remedy, two things are required: the Gospel preached, and faith: the Gospel is the hand of God, that offereth grace to us: and faith is our hand whereby we receive it.

That we indeed by faith receive Christ with all his benefits, we must put in practice two lessons. The first is, unfeignedly to humble our selves before God for all our wants, breaches, and wounds in conscience: which, being unto us a paradise of God, by our default we have made as it were a little hell within us. This humiliation is the beginning of all grace and religion: pride and good conscience can never go together. And such as have knowledge in religion and many other good gifts without humiliation, are but unbridled, unmortified, and unreformed pe • sons. This humiliation contains in it two duties, the first is confession of our sins, especially of those that he upon our consciences: wherewith must be joined the accusing and condemning of our selves: for then we put conscience out of office, and dispatch that labor before our God in this life, which conscience would perform to our eternal damnation after this life. The second duty is Deprecation, which is a kind of prayer made with groans and desires of heart, in which we entreat for nothing but for pardon of our sins, and that for Christ's sake, til such time as the conscience be pacified.

To this humiliation standing on these two parts, excellent promises of grace and life everlasting are made. Prov. 28. 13. He that hideth his sins, shall not prosper: but he that confesseth and forsaketh them shall find mercy. 1. John. 1.6. If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Luk. 1.35. He hath fi • led the hungry with good things, and sent the rich empty away. Which are also verified by experience in sundry examples, • . Sam. 12.13. David said to Nathan, I have sinned against the Lord. And Nathan said to David, The Lord also hath put away thy sin. 2. Chr. 33.43. When Manasseh was in tribulation, he prayed to the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and God heard his prayer. Luk. 23.43. And the thief said to Jesus. Lord remember me when thou comest to thy kingdom. Then Jesus said unto him, Verily I say unto thee, today shalt thou be with me in Paradise. By these and many other places it appears, that when a man doth truly humble himself before God, he is at that instant reconciled to God, and hath the pardon of his sins in heaven: and shall afterward have the assurance thereof in his own conscience.

The second lesson is, when we are touched in conscience for our sins, not to yield to natural doubtings and distrust; but to resist the same, and to endeavor by God's grace to resolve our selves that the promises of salvation by Christ, belong to us particularly: because to do thus much, is the very commandment of God.

The third thing is, the reformation of conscience; which is, when it doth cease to accuse and terrify, and begins to excuse and testify unto us by the holy Ghost, that we are the children of God and have the pardon of our sins. And this it will do after that men have seriously humbled themselves, and prayed earnestly and constantly with sighs and groans of spirit for reconciliation with God in Christ. For then the Lord will send down his spirit into the conscience by a sweet and heavenly testimony to assure us that we are at peace with God.

Thus we see how good conscience is gotten: and because it is so precious a jewel, I wish all persons, that as yet never labored to get good conscience, now to begin. Reasons to induce men thereto may be these: I. you seek day and night from yere to yere for honors, riches, and pleasures, which ye must leave behind you: much more therefore ought you to seek for renewed and reformed consciences, considering that conscience will be with you in this life, in death, at the last judgment, & forever. II. He that wants a conscience purged in the blood of Christ, can never have any true and lasting comfort in this life. Suppose a man arrayed in clothe of tishue, set in a chair of estate, before him a table furnished with all dainty provision: his servants, Monarchs, and Princes; his riches the chiefest treasures and kingdoms in the world: but withal suppose one standing by, with a naked sword to cut his throat, or a wild beast ready ever and anon to pull him in pieces: now, what can we say of this man's estate, but that all his happiness is nothing but woe and misery? And such is the estate of all men that abounding with riches, honors, and pleasures, carry about them an evil conscience, which is as a sword to slay the soul, or as a ravenous beast ready to suck the blood of the soul, and to rend it in pieces. III. He which wants good conscience can do do nothing but sin: his very eating and drinking, his sleeping and waking, and all he doth, turns to sin: the conscience must first be good, before the action can be good; if the root be corrupt, the fruits are answerable. IV. An evil conscience is the greatest enemy a man can have, because it doeth execute all the parts of judgment against him. It is the Lord's fergeant. God need not send out process by any of his creatures for man: the conscience within man will arest him, and bring him before God. It is the gayler to keep man in prison in bolts and irons, that he may be forth coming at the day of judgment. It is the witness to accuse him, the judge to condemn him, the hangman to execute him, and the flashings of the fire of hell to torment him. Again, it makes a man to be an enemy to God: because it accuseth him to God, and makes him •• ie from God, as Adam did when he had sinned. Also he makes a man to be his own enemy, in that it doth cause to lay violent hands upon himself, and become his own hangman, or his own cut-throat. And on the contrary, a good conscience is a man's best friend: when all men entreat him hardly, it will speak him fair & comfort him: it is a continual feast, and a paradise upon earth. V. The Scripture showeth that they which never seek good conscience, have terrible ends. For either they die blocks, as Nabal did; or they die desperate, as Cain, Saul, Achitophel, Judas. VI. We must consider o • ten the terrible day of judgment, in which every man must receive according to his doings. And that we may then be absolved, the best way is to seek for a good conscience: for if our conscience be evil, and condemn us in this life, God will much more condemn us. And whereas we must pass through three judgments; the judgment of men, the judgment of our conscience, & the last judgment of God: we shall never be strengthened against them, and cleared in them all; but by the seeking of a good conscience.

After that man hath got good conscience, his second duty is to keep it. And as the governing the ship on the sea, the pilote holding the helm i • his hand, hath always an • ie to the compass; so we likewise, in the ordering of our lives and conversations, must always have a special regard to conscience.

That we may keep good conscience, we must do two things; avoid the impediment thereof, and use convenient preseruations.

Impediments of good conscience, are either in us or forth of us. In us, our own sins and corruptions. When men's bodies lie dead in the earth, there breed certain worms in them, whereby they are consumed. For of the flesh come the worms which consume the flesh: but unless we take great heed, out of the sins and corruptions of our hear • s, there will breed a worm a thousand fold more terrible, even the worm of conscience that never dieth, which will in a lingering manner wast the conscience, the soul, and the whole • man; because he shall be always dying and never dead. These sins are specially three; Ignorance, unmortified affections, worldly lusts.

Touching the first, namely ignorance, it is a great and usual impediment of good conscience. For when the mind erreth or misconceiueth, it doth mislead the conscience, and deceive the whole man. The way to avoid this impediment is, to do our endeavor that we may daily increase in the knowledge of the word of God, that it may dwell in us plentifully, to this ende we must pray with David, that he would open our eyes, that we might understand the wonders of his law: and withal we must daily search the Scriptures for understanding as men use to search the mines of the earth for gold ore, Prov. 2.4. Lastly, we must labor for spiritual wisdom, that we might have the right use of gods word in every particular action: that being by it directed, we may discern what we may with good conscience do or leave undone.

The second impediment, is vnstaied and unmortified affections: which, if they have their swing, as wild horses ouertu • ne the chariot with men and all, so they overturn and ouercarrie the judgment and conscience of man: and therefore when they bear rule, good conscience takes no place. Now to prevent the danger th •• comes hereby, this course must be followed. When we would have a sword or a knife not to hurt our selves or others, we turn the edge of it. And so, that we may prevent our affections from hurting and annoying the conscience, we must turn the course of them, by directing them from our neighbors to our selves and our own sins, or by inclining them to God and Christ. For example: choller and anger directs it self upon every occasion against our neighbor, and thereby greatly indamageth the conscience. Now, the course of it is turned, when we begin to be displeased and to be angry with our selves for our own sins. Our love set upon the world is hurtful to the conscience, but when we once begin to set our love on God in Christ, and to love the blood of Christ above all the world, then contrariwise it is a furtherance of good conscience.

The third impediment, is worldly lusts, that is, the love and exceeding desire of riches, honors, pleasures. Every man is as Adam, his good conscience is his paradise; the forbidden fruit, is the strong desire of these earthly things; the serpent is the old enemy the devil: who if he may be suffered to entangle us with the love of the world, will straigh • way put us out of our paradise, and bar us from all good conscience. The remedy is to learn the lesson of Paul, Phil. 4. 12. which is in every estate in which God shall place us to be content; esteeming evermore the present condition the best for us of all. Now that this lesson may be learned, we must further labor to be resolved of God's special providence towards us in every case & condition of life: & when we have so well profited in the school of Christ, that we can see and acknowledge God's providence & goodness, as well in sickness as in health, in poverty as in wealth, in hunger as in fullness, in life as in death, we shall be very well content, whatsoever any way befalls unto us.

The preservatives of good conscience are two, the first is to preserve and cherish that saving faith whereby we are persuaded of our reconciliatiō with God in Christ, for this is the root of good conscience, as hath been shown. Now this faith is cherished and confirmed by the daily exercises of invocation and repentance; which be, to humble our selves, to bewail and confess our sins to God, to condemn our selves for them, to pray for pardon and strength against sin, to praise God and give him thanks for his daily benefits. And by the vn • ained and serious practice of these duties, repentance and faith are daily renewed and confirmed. The second preservative is the maintaining of the righteousness of a good conscience: which righteousness (as I have said) is nothing else but a constant endeavor and desire to obey the will of god in all things. That this righteousness may be kept to the end, we must practice three rules. The first is, that we are to carry in our hearts a purpose never to sin against God in anything: for where a purpose is of committing any sin wittingly and willingly, there is neither good faith nor good conscience. The second is to walk with God as Enoch did, Gen. 5.24. which is, to order the whole course of our lives as in the presence of God, desiring to approve all our doings ever unto him. Now this persuasion that wheresoever we are, we do stand in the presence of God, is a notable means to maintain sincerity, Ge. 17.1. I am god all-sufficient, walk before me & be perfect. And the want of this is the occasion of many offenses: as Abraham said, Because I thought surely the fear of God is not in this place, they will slay me for my wives sake, Gen. 20. 11. The third rule is, carefully to walk in our particular callings, doing the duties thereof to the glory of God, to the good of the common wealth, and the edification of the Church; avoiding therein fraud, covetousness, and ambition, which cause men oftentimes to set their consciences on the tenters, and make them stretch like cheuerill.

Thus we see how good conscience may be preserved. Reasons to induce hereunto are many. I. God's straight commandment, 1. Tim. 1.19. Keep faith and good conscience. And Prov. 4.23. Keep thine heart with all diligence. II. The good conscience is the most tender part of the soul, like to the apple of the eye; which being pierced by the least pin that may be, is not only blemished, but also looseth his sight. Therefore as God doth to the eye, so must we deal with the conscience. God gives to the eye certain lids of flesh, to defend and cover it from outward injuries: and so must we use means to avoid whatsoever may offend or annoy conscience. III Manifolde benefits redounde unto us by keeping good conscience. First so long as we have care to keep it, we keep & enjoy all other gifts of God's spirit. Good conscience & the rest of God's graces are as a pair of turtle doves, when the one seeds, the other feedeth; when the one likes not, the other likes not; when the one dies, the other dies: so, where good conscience is maintained, there are many other excellent gifts of God Hourishing: and where conscience decays, they also decaie. Again, good conscience gives alacrity unto us, and boldness in calling on God's name. 1. John. 3.21. If our heart condemn us not, we have boldness towards God. Thirdly it makes us patient in affliction, & comforts us greatly: & when by reason of the grievousness of our affl • ction, we are constrained to kneel on both knees and take up our cross, regenerate conscience as a sweet companion, or like a good Simon, lays too his shoulder and helps to bear one end of it. Lastly, when none can comfort us, it will be an amiable comforter, & a friend speaking sweetly unto us, in the very agony and pang of death. IV. Not to preserve the conscience without spot, is the way to desperation. It is the policy of the devil to use means to cast the conscience into the sleep of security, that he may the more easily bring mā to his own destruction. For as diseases, if they be long neglected become incurable: so the conscience much and often wounded, admits little or no comfort. Neither will it always boot a man after many years to say at the last cast, Lord be merciful to me, I have sinned. Though some be received to mercy in the time of death, yet far more perish in desperation, that live in their sins wittingly and willingly against their own conscience. Pharaoh, Saul, and Judas cried all peccaui, I have sinned against god: yet Pharaoh is hardened more and more and perisheth: Saul goeth on in his sins and despaireth: Judas made away himself. And no marvel, for the multitude of sins oppress the conscience, and make the heart to ouerflowe with such a measure of grief that it can fasten no affiance in the mercy of God. Lastly they that shall neglect to keep good conscience, procure many hurts, and dangers, and judgments of God to themselves. When a ship is on the sea, if it be not well governed, or if there be a breach made into it; it draws water and sinks: and so both men and wares and all in likelihood are cast away. Now we all are as passengers; the world is an huge sea through which we must pass: our ship is the conscience of every man, 1. Tim. 1.19. & 3.12. the wares are our religion and salvation & all other gifts of God. Therefore it stands us in hand to be always at the helm, and to carry our ship with as even a course as possibly we can, to the intended port of happiness, which is the salvation of our souls. But if so be it we grow careless, and make breaches in the ship of conscience, by suffering it to dash upon the rocks of sin, it is a thousand to one, that we in the end shall cast away our selves and all we have. And in the mean season, as conscience decays, so proportionally all graces and goodness goes from us: God's commandments begin to be vile unto us; the knowledge thereof, as also faith, hope, and the invocation of God's name, decay. Experience showeth that men of excellent gifts by using bad conscience, loose them all.

I. Our consent.

Freewill both by them and us, is taken for a mixed power in the mind and will of man: whereby discerning what is good and what is evil, he doth accordingly choose or refuse the same.

I. Conclus. Man must be considered in a four-fold estate, as he was created, as he was corrupted, as he is renewed, as he shall be glorified. In the first estate, we ascribe to man's will liberty of nature in which he could will or • ill either good or evil: in the third, liberty of grace: in the last liberty of glory. All the doubt is of the second estate: and yet therein also we agree, as the conclusions following will declare.

II. Conclus. The matters where about freewill is occupied are principally the actions of men, which be of three sorts; natural, human, spiritual. Natural actions are such as are common to men with beasts, as to eat, drink, sleep, hear, see, smell, taste, and to move from place to place: in all which we join with the Papists, and hold that man hath freewill, and even since the fall of Adam by natural power of the mind doth freely perform any of these actions or the like.

III. Conclus. Human actions are such as are common to all men good & bad, as to speak and use reason, the practice of all mechanical and liberal arts, and the outward performance of Civil and Ecclesiastical duties, as to come to the Church, to speak and preach the word, to reach out the hand to receive the Sacrament, and to lend the ear to listen outwardly to that which is taught. And hither we may refer the outward actions of civil virtues; as namely Justice, temperance, gentleness, liberality. And in these also we join with the Church of Rome, and say (as experience teacheth) that men have a natural freedom of will, to put them or not to put them in execution. Paul saith, Rom. 2.14. The Gentiles that have not the law do the things of the law by nature, that is, by natural strength: and he saith of himself, that before his conversion touching the righteousness of the law, he was unblameable, Phil. 3. 6. And for this external obedience, natural men receive reward in temporal things. Matth. 6.5. Ezech. 29.19. And yet here some caveats must be remembered: I. that in human actions, man's will is weak and feeble, and his understanding dim and dark; and thereupon he often fails in them. And in all such actions with Augustine I understand the will of man to be only wounded or half dead. II. That the will of man is under the will of God, and therefore to be ordered by it: as Jeremiah saith, chap. 10.23. O Lord, I know that the way of man is not in himself, neither is in man to walk or direct his steppes.

IV. Conclus. The third kind of actions are spiritual more nearly concerning the heart or conscience, and these be twofold: they either concern the kingdom of darkness, or else the kingdom of God. Those that concern the kingdom of darkness are sins properly: and in these we likewise join with the Papists and teach, that in sins or evil actions man hath freedom of will. Some peradventure will say, that we sin necessarily, because he that sinneth cannot but sin: and that freewill & necessity cannot stand together. Indeed the necessity of compulsion or coaction, and freewill cannot agree: but there is another kind of necessity which may stand with freedom of will: for some things may be done necessarily and also freely. A man that is in close prison, must needs there abide and cannot possibly get forth and walk where he will; yet can he move himself freely and walk within the prison: so likewise, though man's will be chained naturally by the bonds of sin, and therefore cannot but sin: and thereupon sinneth necessarily, yet doth it also sin freely.

V. Conclus. The second kind of spiritual actions or things, concern the kingdom of God: as repentance, faith, the conversion of a sinner, new obedience, and such like: in which we likewise in part join with the Church of Rome and say, that in the first conversion of a sinner, man's freewill concurs with God's grace, as a fellow or coworker in some sort. For in the conversion of a sinner three things are required: the word, God's spirit, and man's will: for man's will is not passive in all & every respect, but hath an actiō in the first conversion and change of the soul. When any man is converted, this work of God is not done by compulsion, but he is converted willingly: and at the very time when he is converted, by God's grace he wills his conversion. To this ende said Augustine, Serm. 15. de verb. Apost. He which made thee without thee, will not save thee without thee. Again, That is certain, that our will is required in this, that we may do any good thing well: but we have it not from our own power but God works to will in us. For look at what time God gives grace, at the same time he giveth a will to desire and will the same grace: as for example, when God works faith, at the same time he works also upon the will causing it to desire faith and willingly to receive the gift of believing. God makes of the unwilling will a willing will: because no man can receive grace utterly against his will, considering will constrained is no will. But here we must remember, that howsoever in respect of time the working of grace by God's spirit, and the willing of it in man go together: yet in regard of order, grace is first wrought, and man's will must first of all be acted and moved by grace, and then it also acteth, willeth, and moveth it self. And this is the last point of consent between us and the Roman Church touching freewill: neither may we proceed further with them.

II. The dissent or difference.

The point of difference standeth in the cause of the freedom of man's will in spiritual matters, which concern the kingdom of God. The Papists say, man's will concurreth and worketh with God's grace in the first conversion of a sinner by it self, and by it own natural power; and is only helped by the holy Ghost. We say, that man's will worketh with grace in the first conversion, yet not of it self, but by grace. Or thus; They say will hath a natural cooperation: we deny it, and say it hath cooperation only by grace, being in it self not active but passive; willing well only as it is moved by grace, whereby it must first be acted and moved, before it can act or will. And that we may the better conceive the difference, I will use this comparison: The church of Rome sets forth the estate of a sinner by the condition of a prisoner, and so do we: mark then the difference. It supposeth the said prisoner to lie bound hand and foot with chains and fetters, and withal to be sick and weak, yet not wholly dead but living in part: it supposeth also that being in this case, he stirreth not himself for any help, and yet hath ability and power to stir. Hereupon if the keeper come and take away his bolts and fetters, and hold him by the hand, & help him up, he can and will of himself stand & walk and go out of prison: even so (say they) is a sinner bound hand and foot with the chain of his sins: and yet he is not dead but sick, like to the wounded man in the way between Ierico and Jerusalem. And therefore doth he not will and a • fect that which is good: but if the holy Ghost come and do but untie his bands, and reach him his hand of grace, then can he stand of himself and will his own salvation, or anything else that is good. We in like manner grant, that a prisoner fitly resembleth a natural man, but yet such a prisoner must he be, as is not only sick and weak, but even stark dead: which cannot stir though the keeper untie his bolts and chains, not hear though he sound a trumpet in his ear: and if the said keeper would have him to move and stir, he must give him not only his hand to help him, but even soul and life also: and such a one is every man by nature; not only chained & fettered in his sins but stark dead therein: as one that lieth rotting in the grave, not having any ability or power to move or stir: and therefore he cannot so much as desire or do anything that is truly good of himself, but God must first come and put a new soul into him, even the spirit of grace to quicken and revive him: and then being thus revived, the will beginneth to will good things at the very same time, when God by his spirit first infuseth grace. And this is the true difference between us and the Church of Rome in this point of freewill.

III. Our reasons.

Now for the confirmation of the doctrine we hold, namely, that a man willeth not his own conversion of himself by nature either in whole or in part, but by grace wholly and alone: these reasons may be used. The first is taken from the nature and measure of man's corruption, which may be distinguished into two parts. The first is the want of that original righteousness, which was in man by creation: the second, is a proneness and inclination to that which is evil, and to nothing that is truly good. This appeareth, Gen. 8.21. the frame of man's heart (saith the Lord) is evil frō his childhood: that is, the disposition of the understanding, will, affections, with all that the heart of man deviseth, formeth, or imagineth, is wholly evil. And Paul saith, Rom. 8.7. The wisdom of the flesh is enmity against God. Which words are very significant: for the word [ 〈 in non-Latin alphabet 〉 ] translated wisdom, signifieth that the best thoughts the best desires, affections, and endeavor that be in any natural man, even those that come most near to true holiness, are not only contrary to God, but even enmity it self. And hence I gather, that the very heart it self, that is, the will and mind, from whence these desires and thoughts do come, are also enmity unto God. For such as the action is, such is the faculty whence it proceedeth: such as the fruit is, such is the tree: such as the branches are such are the roots. By both these places it is evident, that in man there is not only a want, absence, or deprivation of original righteousness, but a proneness also by nature unto that which is evil: which proneness includes in it an inclination not to some few, but to all and every sin: the very sin against the holy Ghost not excepted. Hence therefore, I reasons thus:

Reason II. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God: for they are foolishness unto him, neither can know them, because they are spiritually discerned. In these words Saint Paul sets down these points: I. that a natural man doth not so much as think of the things revealed in the Gospel. II. that a man hearing, and in mind conceiving them; cannot give consent unto them, and by natural judgment approve of them: but contrariwise thinketh them to be foolishness. III. that no man can give assent to the things of God, unless he be enlightened by the spirit of God. And hence I reason thus:

For first the mind must approve and give assent, before the will can choose or will: and when the mind hath not power to conceive or give assent, there the will hath no power to will.

Reason III. Thirdly the holy Ghost avoucheth, Eph. • .1. Coloss. 2. 13. that all men by nature are dead in sins and trespasses: not as the Papists say, weak, sick, or half dead. Hence I gather, that man wanteth natural power not to will simply, but freely and frankly to will that which is truly good. A dead man in his grave cannot stir the least finger, because he wants the very power of life, sense, & motion: no more can he that is dead in sin, will the least good: nay if he could either will or do any good, he could not be dead in sin. And as a dead man in the grave, cannot rise but by the power of god; no more can he that is dead in sin rise, but by the power of God's grace alone, without any power of his own.

Reason IV. Fourthly, in the conversion and salvation of a sinner, the scripture ascribeth all to God, and nothing to man's freewill. John. 3.3. Except a man be borne again, he cannot see the kingdom of God. Eph. 2. 10. We are his workmanship created in Christ Jesus to good works. And c. 4. v. 24. the new man is created to the image of God. Now to be borne again, is a work of no less importance then our first creation: and therefore wholly to be ascribed to God as our creation is. Indeed Paul, Philip. 2. 12, 13 biddeth the Philippians work out their salvation with fear and trembling: not meaning to ascribe unto them a power of doing good by themselves. And therefore in the next verse he addeth, It is God that worketh both the will and the deed: directly excluding all natural free-will in things spiritual: and yet withal he acknowledgeth, that man's will hath a work in doing that which is good, not by nature but by grace. Because when God gives man power to will good things, then he can will them: and when he giveth him a power to do good, then he can do good, and he doth it. For though there be not in man's conversion a natural cooperation of his will with God's spirit, yet is there a supernatural cooperation by grace, enabling man when he is to be converted, to will his conversion: according to which S. Paul saith, 1. Cor. 15.10. I have labored in the faith: but least any man should imagine, that this was done by any natural power, therefore he addeth, yet not I, that is, not by anything in me, but God's grace in me, enabling my will to do the good I do.

Reason V. The judgment of the ancient Church. August. The will of the regenerate is kindled only by the holy Ghost: that they may therefore be able because they will thus: and they will thus, because God works in them to will. And, We have lost our freewill to love God, by the greatness of our sin. Serm. 2. on the words of the Apostle: Man when he was created, received great strength in his freewill • but by sinning he lost it. Fulgentius, God giveth grace freely to the unworthy whereby the wicked man being justified is enlightened with the gift of good will, and with a faculty of doing good: that by mercy prruenting him, he may begin to will well, and by mercy coming after, he may do the good he will. Bernard saith, It is wholly the grace of God that we are created, healed, saved. Council. Arausic. 2. cap. 6. To believe and to will is given from above by infusion, and inspiration of the holy Ghost. More testimonies and reasons might be alleged to prove this conclusion, but these shall suffice: now let us see what reasons are alleged to the contrary.

III. Objections of Papists.

Object. I. First they allege that man by nature may do that which is good, and therefore will that which is good: for none can do that which he neither willeth nor thinketh to do, but first we must will and then do. Now (say they) men can do good by nature, as give alms, speak the truth, do justice, and practice other duties of civil virtue: and therefore will that which is good. I answer, that a natural man may do good works for the substance of the outward work: but not in regard of the goodness of the manner: these are two diverse things. A man without supernatural grace may give alms, do justice, speak the truth, &c. which be good things considered in themselves; as God hath commanded them; but he cannot do them well. To think good things & to do good things are natural works: but to think good things in a good manner, and to do them well, so as God may accept the action done, are works of grace. And therefore the good thing done by a natural man is a sin, in respect of the doer; because it fails both for his right beginning, which is a pure heart, good conscience, and faith unfeigned; as also for his ende which is the glory of God.

Object. II. God hath commanded all men to believe and repent: therefore they have natural freewill: by virtue whereof (being helped by the spirit of God) they can believe and repent. Ans. The reason is not good: for by such commandments God showeth not what men are able to do; but what they should do, and what they cannot do. Again, the reason is not well framed, it ought rather to be thus: Because God gives men commandment to repent and believe, therefore they have power to repent and believe, either by nature or by grace, and then we hold with them. For when God in the Gospel commandeth men to repent and to believe, at the same time by his grace he enableth them both to will or desire to believe and repent, as also actually to repent and believe.

Object. III. If man have no freewill to sin or not to sin, then no man is to be punished for his sins: because he sinneth by a necessity not to be avoided. Ans. The reason is not good: for though man cannot but sin, yet is the fault in himself, and therefore he is to be punished; as a bankrupt is not therefore freed from his debts, because he is not able to pay them: but the bills against him stand in force, because the debt comes through his own default.

I. Our Consent.

I. Conclus. They say, natural corruption after baptism is abolished, and so say we: but let us see how far it is abolished. In original sin are three things; I. the punishment, which is the first and second death. II. Guiltines, which is the binding up of the creature unto punishment. III. the fault or the offending of God, under which I comprehend our Guiltinesse in Adams first offense, as also the corruption of the heart: which is a natural inclination and proneness to anything that is evil or against the law of God. For the first we say, that after baptism in the regenerate, the punishment of original sin is taken away: There is no condemnation (saith the Apostle) to them that be in Jesus Christ. Rom. 8.1. For the second, that is, guiltiness, we further condescend & say: that is also taken away in them that are borne anew: for considering there is no condemnation to them, there is nothing to bind them to punishment. Yet this caveat must be remembered, namely that the guiltiness is removed from the person regenerate, not from the sin in the person: but of this more afterward. Thirdly, the guilt in Adams first offense is pardoned. And touching the corruption of the heart, I avouch two things: I. That that very power or strength whereby it reigneth in man, is taken away in the regenerate. II. That this corruption is abolished (as also the fault of every actual sin past) so far forth as it is the fault and sin of the man in whom it is. Indeed it remains till death, and it is sin considered in itself, so long as it remains, but it is not imputed unto the person: and in that respect is as though it were not: it being pardoned.

II. The dissent or difference.

Thus far we consent with the Church of Rome: now the difference between us stands not in the abolishment, but in the manner, and the measure of the abolishment of this sin.

Papists teach, that Original sin is so far forth taken away after baptism, me, that it ceaseth to be a sin properly: and is nothing else but a want, defect, and weakness, making the heart fit and ready to conceive sin: much like tinder, which though it be not fire of it self, yet is it very apt and fit to conceive fire And they of the Church of Rome deny it to be sin properly, that they might uphold some gross opinions of theirs, namely, that a man in this life may fulfill the law of God: and do good works void of sin: that he may stand righteous at the bar of God's judgment by them.

But we teach otherwise, that though original sin be taken away in the regenerate, and that in sundry respects: yet doth it remain in them after baptism, not only as a want and weakness but as a sin, and that properly: as may by these reasons be proved.

Reason I. Rom. 7. 17. Paul saith directly: It is no more I that do it, but sin that dwelleth in me: that is, original sin. The Papists answer again, that it is so called improperly: because it cometh of sin and also is an occasion of sin to be done. But by the circumstances of the text, it is sin properly: for in the words following, Saint Paul saith, that this sin dwelling in him, made him to do the evil which he hated. And. v. 24. he crieth out, O wretched man that I am, who shall deliver me from this body of death? whence I reason thus:

Reason II. Infants baptized and regenerate, die the bodily death before they come to the years of discretion: therefore original sin in them is sin properly: or else they should not die, having no cause of death in them: for death is the wages of sin, as the Apostle saith, Rom. 6. 23. and Rom. 5. 12. Death entered into the world by sin. As for actual sin they have none, if they die presently after they are borne before they come to any use either of reason or affection.

Reason III. That which lusteth against the spirit, & by lusting tempteth, and in tempting intiseth and draweth the heart to sin, is for nature sin it self: but concupiscence in the regenerate lusteth against the spirit, Gal. 5.17. and tempteth as I have said, I am. 1.14. God tempteth no man, but every man is tempted when he is drawn away by his own concupiscence, and is in •• sed: then when lust conceiveth, it bringeth forth sin. And therefore it is sin properly: such as the fruit is, such is the tree. August. Concupiscence against which the spirit lusteth is sin, because in it there is disobedience against the rule of the mind: and it is the punishment of sin because it befalls man for the merits of his disobedience: and it is the cause of sin.

Reason V. The judgment of the ancient Church. August. epist. 29. Charity in some is more, in some less, in some none: the highest degree of all which cannot be increased, is in none, as long as man lives upon earth. And as long as it may be increased, that which is less then it should be, is in fault: by which fault it is, that there is no just man upon earth that doth good and sinneth not: by which fault none living shall be justified in the sight of God. For which fault, if we say we have no sin, there is no truth in us: for which also, though we profit never so much, it is necessary for us to say, forgive us our debts, though all our words, deeds, and thoughts be already forgiven in baptism. Indeed Augustine in sundry places seems to deny concupiscence to be sin after baptism: but his meaning is, that concupiscence in the regenerate is not the sin of the person in whom it is. For thus he expounds himself, This is not to have sin, not to be guilty of sin. And, the law of sin in baptism is remitted and not ended. And, Let not sin reign: he saith not, let not sin be, but let it not reign. For as long as thou livest, of necessity sin will be in thy members: at the least, look it reign not in thee, &c.

Objections of Papists.

The arguments which the Church of Rome allegeth to the contrary, are these: Object. I. In baptism men receive perfect and absolute pardon of sin: and sin being pardoned is taken quite away: and therefore original sin after baptism ceaseth to be sin. Ans. Sin is abolished two ways: first in regard of imputation to the person: secondly in regard of existing and being. For this cause, God vouchsafeth to man two blessings in baptism, Remission of sin, and Mortification of the same. Remission or pardon abolisheth sin wholly in respect of any imputation thereof unto man, but not simply in regard of the being thereof. Mortification therefore goeth further, & abolisheth in all the powers of body and soul, the very concupiscence or corruption it self, in respect of the being thereof. And because mortification is not accomplished till death, therefore original corruption remaineth till death, though not imputed.

Object. II. Every sin is voluntary: but original sin in no man after baptism is voluntary: and therefore no sin. Ans. The proposition is a politic rule pertaining to the courts of men, and must be understood of such actions as are done of one man to another: and it doth not belong to the court of conscience, which God holdeth and keepeth in men's hearts, in which every want of conformity to the law is made a sin. Secondly I answer, that original sin was voluntary in our first parent Adam: for he sinned, & brought this misery upon us willingly: though in us it be otherwise upon just cause. Actual sin was first in him, and then original corruption: but in us original corruption is first, and then actual sin.

Object. III. Where the form of anything is taken away, there the thing it self ceaseth also: but after baptism in the regenerate, the form of original sin, that is, the guilt is quite removed: and therefore sin ceaseth to be sin. Answ. The guilt, or obligation to punishment, is not the form of original corruption, but (as we say in schools) an accident or necessary companion thereof. The true form of original sin • is a defect and deprivation of that which the law requireth at our hands in our mind, will, affections, and in all the powers both of soul and body. But they urge this reason further, saying: where the guilt & punishment is taken away, there is no fault remaining: but after baptism the guilt and punishment is removed: and therefore, though original corruption remain, it is not as a fault to make us guilty before God, but only as a weakness. Ans. Guilt is removed, and not removed. It is removed from the person regenerate, which stands not guilty for any sin original or actual: but Guilt is not removed from the sin it self: or as some answer, there be two kinds of guilt, actual, and potential. The actual guilt is, whereby sin maketh man stand guilty before God: and that is removed in the regenerate. But the potential guilt, which is an aptness in sin, to make a man stand guilty if he sin, that is not removed: and therefore still sin remaineth sin. To this or like effect saith Augustine, We say that the guilt of concupiscence, not whereby it is Guiltie ( for that is not a person ) but that whereby it made man guilty from the beginning, is pardoned, and that the thing it self is evil so as the regenerate desire to be healed of this plague.

Object. III. Lastly, for our disgrace they allege that we in our doctrine teach, that original sin after baptism is only clipped or pared, like the hair of a man's head, whose roots still remain in the flesh, growing and increasing after they are cut, as before. Answ. Our doctrine is abused: for in the paring of anything; as in cutting of the hair or in lopping a tree, the root remains untouched, and thereupon multiplieth as before. But in the mortification of original sin after baptism, we hold no such paring: but teach, that in the very first instant of the conversion of a sinner, sin receiveth his deadly wound in the root, never afterward to be recovered.

I. Our Consent.

I. Concl. We hold and believe that a man in this life, may be certain of salvation: and the same thing doth the Church of Rome teach and hold.

II. Concl. We hold and believe that a man is to put a certain affiance in God's mercy in Christ for the salvation of his soul: and the same thing by common consent holdeth the foresaid Church: this point maketh not the difference between us.

III. Concl. We hold that with assurance of salvation in our hearts is joined doubting; and there is no man so assured of his salvation, but he at sometime doubteth thereof, especially in the time of temptation; and in this the Papists agree with us, and we with them.

IV. Concl. They go further and say, that a man may be certain of the salvation of men, or of the Church by Catholic faith: and so say we.

V. Concl. Yea they hold that a man by faith may be assured of his own salvation through extraordinary reuelatiō, as Abrahā & others were, & so do we.

VI. They teach that we are to be certain of our salvation by special faith in regard of God that promiseth: though in regard of our selves and our indisposition we cannot; and in the former point they consent with us.

II. The dissent or difference.

The very main point of difference lies in the manner of assurance.

I. Concl. We hold that a man may be certain of his salvation in his own conscience even in this life, and that by an ordinary and special faith. They hold that a man is certain of his salvation only by hope: both of us hold a certainty, we by faith, they by hope.

II. Concl. Further, we hold and avouch that our certainty by true faith is infallible: they say, their cetaintie is only probable.

III. Conclus. And further though both of us say, that we have confidence in God's mercy in Christ for our salvation: yet we do it with some difference. For our confidence cometh from certain and ordinary faith: theirs from hope, ministering (as they say) but a conjectural certainty.

Thus much of the difference: now let us see the reasons too and fro.

III. Objections of Papists.

Object. I. Where there is no word there is no faith: for these two are relatives: but there is no word of God, saying, Cornelius believe thou, Peter believe thou, and thou shalt be saved. And therefore there is no such ordinary faith to believe a man's own particular salvation. Ans. The proposition is false, unless it be supplied with a clause on this manner: Where there is no word of promise, nor anything that doth countervail a particular promise, there is no faith. But (say they) there is no such particular word. It is true, God doth not speak to men particularly, Believe thou, & thou shalt be saved. But yet doth he that which is answerable hereunto, in that he giveth a general promise, with a commandment to apply the same: and hath ordained the holy ministry of the word to apply the same to the persons of the hearers in his own name: and that is as much as if the Lord himself should speak to men particularly. To speak more plainly: in the Scripture the promises of salvation be indefinitely propounded: it saith not anywhere, if John will believe, he shall be saved, or if Peter will believe he shall be saved; but whosoever believeth shall be saved. Now then comes the minister of the word, who standing in the room of God, and in the stead of Christ himself, takes the indefinite promises of the Gospel, and lays them to the hearts of every particular man: and this in effect is as much as if Christ himself should say, Cornelius believe thou, and thou shalt be saved: Peter believe thou, and thou shalt be saved. It is answered, that this applying of the Gospel is upon condition of men's faith and repentance, and that men are deceived touching their own faith and repentance: and therefore fail in applying the word unto themselves. Ans. Indeed this manner of applying is false in all hypocrites, heretics, and unrepentant persons: for they apply upon carnal presumption, and not by faith. Nevertheless it is true in all the Elect having the spirit of grace, and prayer: for when God in the ministry of the word being his own ordinance, saith, Seek ye my face: the heart of God's children truly answereth, O Lord, I will seek thy face, Psal. 17.8. And when God shall say, Thou art my people, they shall say again, The Lord is my God, Zach. 13.6. And it is a truth of God, that he which believeth knoweth that he believeth: and he that truly repenteth knoweth that be reap̄teth: unless it be in the beginning of our conversion, & in the time of distress and temptation. Otherwise what thankfulness can there be for grace received.

Object. II. It is no article of the Creed, that a man must believe his own salvation: and therefore no man is bound thereto. Ans. By this argument it ap ••• res plainly, that the very pillars of the Church of Rome do not understand the Creed: for in that which is commonly called the Apostles Creed, every article implieth in it this particular faith. And in the first article, I believe in God, are three things contained: the first, to believe that there is a God, the second to believe the same God to be my God, the third to put my confidence in him for my salvation: and so much contain the other articles, which are concerning God. When Thomas said, John. 20.28. My God, Christ answered, Thou hast believed Thomas. Where we see that to believe in God, is to believe God to be our God. And Psal. 78. 22. to believe in God and to put trust in him are all one, They believed not in God, and trusted not in his help. And the articles concerning Remission of sins and Life everlasting, do include, and we in them acknowledge our special faith concerning our own salvation. For to believe this or that is to believe there is such a thing and that the same thing belongs to me: as when David said, I should have fainted except I had believed to see the goodness of the Lord in the land of the living. Psal. 27.13. It is answered, that in those articles we only profess our selves to believe remission of sins, and life everlasting, to be vouchsafed to the people & Church of God. Ans. This indeed is the exposition of many, but it stands not with common reason. For if that be all the faith that is there confessed, the devil hath as good a faith as we. He knoweth and believeth that there is a God: & that this God imparteth remission of sins and life everlasting to his church. And to the end that we being God's children, may in faith go beyond all the devils in hell, we must further believe, that remission of sins and life everlasting belongs unto us: and unless we do particularly apply the said articles unto our selves, we shall little or nothing differ from the devil, in making confession of faith.

Object. III. We are taught to pray for the pardon of our sins day by day, Matth. 6.12. and all this were needless, if we could be assured of pardon in this life. Answ. The fourth petition must be understood not so much of our old debts or sins, as of our present and new sins: for as we go on from day today, so we add sin to sin: and for the pardon of them must we humble our selves and pray. I answer again, that we pray for the pardon of our sins; not because we have no assurance thereof, but because our assurance is weak and small: we grow on from grace to grace in Christ, as children do to man's estate by little and little. The heart of every believer is like a vessel with a narrow neck, which being cast into the sea is not filled at the first: but by reason of the straight passage, receiveth water drop by drop. God giveth unto us in Christ even a sea of mercy, but the same on our parts is apprehended and received only by little and litte, as faith groweth from age to age: and this is the cause why men having assurance pray for more.

Our reasons to the contrary.

Reason I. The first reason may be taken from the nature of faith, on this manner. True faith is both an infallible assurance and a particular assurance of the remission of sins and of life everlasting. And therefore by this faith, a man may be certainly and particularly assured of the remission of sins and life everlasting. That this reason may be of source, two things must be proved: first that true faith is a certain assurance of God's mercy to that party in whom it is. Secondly that faith is a particular assurance thereof. For the first, that faith is a certain assurance, Christ saith to Peter, Mat. 14.31. O thou of little faith, wherefore didst thou doubt. Where he maketh an opposition between faith and doubting: whereby giving us directly to understand, that, to be certain, and to give assurance, is of the nature of faith. Rom. 4.20.22. Paul saith of Abraham, that he did not doubt of the promise of God through unbelief: but was strengthened in faith, and gave glory to God, being fully assured, that he which had promised was able to do it: where I observe first, that doubting is made a fruit of unbelief: and therefore infallible certainty and assurance, being contrary to doubting must needs proceed from true faith: considering that contrary effects come of contrary causes: and contrary causes produce contrary effects. Secondly, I note that the strength of Abraham's faith, did stand in fullness of assurance: for the text saith, he was strengthened in the faith, being fully assured: and again, Heb. 11.1. true saving faith is said to be the ground and subsistence of things hoped for: & the evidence or demonstration of things that are not seen: but faith can be no ground or evidence of things, unless it be for nature certainty it self; and thus the first point is manifest. The second, that saving faith is a particular assurance, is proved by this, that the property of faith is to apprehend and apply the promise, and the thing promised, Christ with his benefits. John. 1.12. As many, saith S. John, as received him, to them he gave power to be the sons of god, namely to them that believe in his name. In these words to believe in Christ, and to receive Christ, are put for one and the same thing. Now to receive Christ, is to apprehend and apply him with all his benefits unto our selves, as he is offered in the promises of the gospel. For in the sixth chapter following, first of all he sets forth himself not only as a Redeemer generally, but also as the bread of life and the water of life: secondly, he sets forth his best hearers as eaters of his body and drinkers of his blood; and thirdly he intends to prove this conclusion, that to eat his body and to drink his blood, and to believe in him, are all one. Now then if Christ be as food, and if to eat and drink the body and blood of Christ be to believe in him, then must there be a proportion between eating and believing. Look then as there can be no eating without taking or receiving of meat, so no believing in Christ without a spiritual receiving & apprehending of him. And as the body hath his hand, mouth, and stomach whereby it taketh, receiveth, and digesteth meat for the nourishment of every part: so likewise in the soul there is a faith, which is both hand, mouth, and stomach to apprehend, receive, & apply Christ & all his merits for the nourishment of the soul. And Paul saith yet more plainly, that through faith we receive the promise of the spirit.

Now as the property of apprehending & applying of Christ belongeth to faith, so it agreeth not to hope, love, confidence, or any other gift or grace of God. But first by faith we must apprehend Christ, & apply him to our selves before we can have any hope or confidence in him. And this applying seems not to be done by any affection of the will, but by a supernatural act of the mind, which is to acknowledge, set down, and believe that remission of sins, and life everlasting by the merit of Christ, belong to us particularly. To this which I have said agreeth Augustine. Tract. 25. on John. Why preparest thou teeth and belly: believe and thou hast eaten: and Tract. 50. How shall I reach my hand into heaven, that I may hold him sitting there? Send up thy faith, and thou laiest hold on him. And Bernard saith, homil. in Cant. 76. Where he is thou canst not come now—: yet go to follow him and seek him—; believe and thou hast found him: for to believe is to find. Chrysost. on Mark. Homil. 10. Let us believe and we see Jesus present before us. Ambr. on Luk. lib. 6. c. 8. By faith Christ is touched, by faith Christ is seen. Tertul. de resur. car. He must be chewed by understanding, and be digested by faith.

Reason II. Whatsoever the holy Ghost testifieth unto us, that we may, yea that we must certainly by faith believe: but the holy Ghost doeth particularly testify unto us our adoption, the remission of our sins, and the salvation of our souls: and therefore we may and must particularly and certainly by faith believe the same. The first part of this reason is true, and cannot be denied of any. The second part is proved thus: Saint Paul saith, Rom. 8.15. We have not received the spirit of bondage to fear: but the spirit of adoption, whereby we cry Abba, father: adding further, that the same spirit beareth witness with our spirits, that we are the children of God. Where the Apostle maketh two witnesses of our adoption: the spirit of God, and our spirits, that is, the conscience sanctified by the holy Ghost. The Papists to elude this reason, allege that the spirit of God doth indeed witness of our adoption, by some comfortable feelings of God's love and favor, being such as are weak and oftentimes deceitful. But by their leaves, the testimony of the spirit is more then a bare sense or feeling of God's grace: for it is called the pledge and earnest of God's spirit in our hearts, 2. Cor. 1.22. and therefore it is fit to take away all occasion of doubting of our salvation: as in a bargain the earnest is given between the parties to put all out of question. Bernard saith, that the testimony of the spirit is a most sure testimony. epist. 107.

Reason III. That which we must pray for by God's commandment, that we must believe: but every man is to pray for the pardon of his own sins, and for life everlasting: of this there is no question: therefore he is bound to believe the same. The proposition is most of all doubtful: but it is proved thus. In every petition there must be two things: a desire of the things we ask, and a particular faith whereby we believe, that the thing we ask shall be given unto us. So Christ saith, Whatsoever ye desire when you pray, believe that you shall have it, and it shall be given unto you. And S. John further noteth out of this particular faith, calling it our assurance that God will give unto us, whatsoever we ask according to his will. And hence it is, that in every petition there must be two grounds: a commandment to warrant us in making a petition, and a promise to assure us of the accomplishment thereof. And upon both these follows necessarily an application of the things which we ask to our selves.

Reason IV. Whatsoever God commandeth in the Gospel, that a man must and can perform: but God in the Gospel commandeth us to believe the pardon of our own sins, and life everlasting: and therefore we must believe thus much, and may be assured thereof. This proposition is plain by the distinction of the commandments of the law, and of the Gospel. The commandments of the law show us what we must do, but minister no power to perform the thing to be done: but the doctrine and commandments of the gospel do otherwise: and therefore they are called spirit and life: God with the commandment giving grace that the thing prescribed may be done. Now this is a commandment of the Gospel, to believe remission of sins: for it was the substance of Christ's ministry, repent & believe the Gospel. And that is not generally to believe that Christ is a Savior, and that the promises made in him are true (for so the devils believe with trembling:) but it is particularly to believe that Christ is my Savior, and that the promises of salvation in Christ belong in special to me, as Saint John saith: This is his commandment, that we believe in the name of Jesus Christ: now to believe in Christ is to put confidence in him: which none can do, unless he be first assured of his love and favor. And therefore in as much, as we are enjoined to put our confidence in Christ, we are also joined to believe our reconciliation with him, which standeth in the remission of our sins, and our acceptation to life everlasting.

Reason V. Whereas the Papists teach, that a man may be assured of his salvation by hope: even hence it follows, that he may be infallibly assured thereof. For the property of true and lively hope is never to make a man ashamed, Rom. 5.5. And true hope followeth faith & presupposeth certainty of faith • neither can any man truly hope for his salvation unless by faith he be certainly assured thereof in some measure.

The Popish doctors make exception to these reasons on this manner. First they say, it cannot be proved that a man is as certain of his salvation by faith, as he is of the articles of the creed. I answer. First they prove thus much, that we ought to be as certain of the one as of the other. For look, what commandment we have to believe the articles of our faith: the like we have enjoining us to believe the pardon of our own sins, as I have proved. Secondly, these arguments prove it to be the nature or essential property of faith, as certainly to assure man of his salvation, as it doeth assure him of the articles which he believeth. And howsoever commonly men do not believe their salvation as infallible, as they do their articles of faith: yet some special men do: having God's word applied by the spirit as a sure ground of their faith, whereby they believe their own salvation, as they have it for a ground of the articles of their faith. Thus certainly was Abraham assured of his own salvation: as also the Prophets and Apostles, and the martyrs of God in all ages: whereupon without doubting they have been content to lay down their lives for the name of Christ: in whom they were assured to receive eternal happiness. And there is no question, but there be many now, that by long and often experience of God's mercy, and by the inward certificate of the holy Ghost, have attained to full assurance of their salvation.

II. Exception. Howesoeuer a man may be assured of his present estate, yet no man is certain of his perseverance unto the ende. Ans. It is otherwise: for in the sixth petition, Lead us-not into temptation, we pray that God would not suffer us to be wholly overcome of the devil in any temptation: and to this petition we have a promise answerable, 1. Cor. 10. That God with temptation will give an issue: and therefore howsoever the devil may buffit, molest, and wound the servants of God, yet shall he never be able to overcome them. Again, he that is once a member of Christ, can never be wholly cut off. And if any by sin were wholly severed from Christ for a time, in his recovery he is to be baptized the second time: for baptism is the sacrament of initiation or ingrafting into Christ. By this reason we should as often be baptized as we fall into any sin, which is absurd. Again S. John saith, 1. John. 2.19. They went out from us, but they were not of us: for if they had been of us, they would have continued with us. Where he taketh it for granted, that such as be once in Christ shall never wholly be severed or fall from him. Though our communion with Christ may be lessened, yet the union and the bond of conjunction is never dissolved.

III. Exception. They say, we are indeed to believe our salvation on God's part: but we must needs doubt in regard of our selves; because the promises of remission of sins are given upon condition of man's faith and repentance. Now we cannot (say they) be assured that we have true faith and repentance, because we may lie in secret sins; and so want that indeed, which we suppose our selves to have. Ans. I say again, he that doth truly repent and believe, doth by God's grace know that he doth repent and believe: for else Paul would never have said, Prooue yourselves whither you be in the faith or not: and the same Apostle saith, 2. Cor. 12. We have not received the spirit of the world, but the spirit which is of God, that we might know the things which are given of God: which things are not only life everlasting, but justification, sanctification, and such like. And as for secret sins, they cannot make our repentance void: for he that truly repenteth of his known sins, repenteth also of such as be unknown, and receiveth the pardon of them all. God requireth not an express or special repentance of unknown sins: but accepts it as sufficient, if we repent of them generally: as David saith, Psal. 19. Who knows the errors of this life: forgive me my secret sins. And whereas they add that faith and repentance must be sufficient. I answer, that the sufficiency of our faith and repentance, stands in the truth and not in the measure or perfection thereof; and the truth of both where they are, is certainly discerned.

Reason VI. The judgment of the ancient Church. August. Of an evil servant thou art made a good child: therefore presume not of thine own doing, but of the grace of Christ: it is not arrogancy but faith: to acknowledge what thou hast received, is not pride but devotion. And, Let no man ask another man, but return to his own heart: if he find charity there, he hath security for his passage from life to death. Hilar. on Matth. 5. The kingdom of heaven which our Lord professed to be in himself, his will is that it must be hoped for without any doubtfulness of uncertain will. Otherwise there is no justification by faith, if faith is self be made doubtful. Bernard in his epist. 107. Who is the just man but he that being loved of God, loves him again: which comes not to pass but by the spirit revealing by Faith the eternal purpose of God of his salvation to come. Which revelation is nothing else but the infusion of spiritual grace: by which, when the deeds of the flesh are mortified the man is prepared to the kingdom of heaven —. Togither receiving in one spirit that whereby he may presume that he is loved and also love again —.

To conclude, the Papists have no great cause to dissent from us in this point. For they teach and profess, that they do by a special faith believe their own salvation certainly and infallibly in respect of God, that promiseth. Now the thing which hindereth them is their own in disposition and unworthiness (as they say) which keeps them from being certain otherwise then in a likely hope. But this hindrance is easily removed, if men will judge indifferently. For first of all, in regard of our selves and our disposition we cannot be certain at all, but must despair of salvation even to the very death. We cannot be sufficiently disposed so long as we live in this world, but must always say with Jacob, I am less then all thy mercies, Gen. 32. and with David, Enter not into judgment with thy servant, O Lord, for none living shall be justified in thy sight: and with the Centurion, Lord, I am not worthy that thou shouldest come under my roof, Matth. 8. Secondly God in making promise of salvation respects not men's worthiness. For he chose us to life everlasting when we were not: he redeemed us from death being enemies: and entitles us to the promise of salvation, if we acknowledge our selves to be • inners, Matth. 9. if we labor and travail under the burden of them, Matth. II. if we hunger and thirst after grace, John. 7.37. And these things we may certainly and sensibly perceive in our selves: and when we find them in us, though our unworthiness be exceeding great, it should not hinder our assurance. For God makes manifest his power in our weakness, 2. Cor. 12. and he will not break the bruised reed, nor quench the smoking flax, Isa. 42. Thirdly if a man love God for his mercies sake, and have a true hope of salvation by Christ, he is in Christ and hath fellowship with him: and he that is in Christ, hath all his unworthiness and wants laid on Christ, and they are covered and pardoned in his death: and in respect of our selves thus considered as we are in Christ, we have no cause to waver, but to be certain of our salvation, and that in regard of our selves.

I. Our consent and difference.

Now let us come to the points of difference between us and them touching justification.

The first main difference is in the matter thereof, which shall be seen by the answer both of Protestant and Papist to this one question. What is the very thing, that causeth a man to stand righteous before God, and to be accepted to life everlasting: we answer, Nothing but the righteousness of Christ, which consisteth partly in his sufferings, and partly in his active obedience in fulfilling the rigor of the law. And here let us consider, how near the Papists come to this answer, and wherein they dissent.

Consent I. They grant, that in justification sin is pardoned by the merits of Christ, and that none can be justified without remission of sins: and that is well.

II. They grant, that the righteousness whereby a man is made righteous before God, cometh from Christ, and from Christ alone.

III. The most learned among them say, that Christ his satisfaction, and the merit of his death is imputed to every sinner that doth believe, for his satisfaction before God: and hitherto we agree.

The very point of difference is this; we hold that the satisfaction made by Christ in his death, and obedience to the law, is imputed to us and becomes our righteousness. They say, it is our satisfaction and not our righteousness whereby we stand righteous before God: because it is inherent in the person of Christ as in a subject. Now the answer of the Papist to the former question is on this manner: The thing (saith he) that maketh us righteous before God, and causeth us to be accepted to life everlasting, is remission of sins, and the habit of inward righteousness, or charity with the fruits thereof. We condescend and grant that the habit of righteousness, which we call sanctification, is an excellent gift of God, and hath his reward of God; and is the matter of our justification before man: because it serveth to declare us to be reconciled to God, and to be justified; yet we deny it to be the thing, which maketh us of sinners to become righteous or just before God.

And this is the first point of our disagreement in the matter of justification: which must be marked; because if there were no more points of difference between us, this one alone were sufficient to keep us from uniting of our religions: for hereby the Church of Rome doth rase the very foundation.

Now let us see by what reasons we justify our doctrine: and secondly answer the contrary objections.

Our reasons.

Reason I. That very thing which must • e our righteousness before God, must satisfy the justice of the law, which saith, do these things and thou shalt live. Now there is nothing can satisfy the justice of the law but the righteousness obedience of Christ for us. If any allege civil justice, it is nothing: for Christ saith, Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of heaven. What? shall we say that works do make us just? that cannot be: for all men's works are defective in respect of the justice of the law. Shall we say our sanctification, whereby we are renewed to the image of God in righteousness and true holiness? that also is imperfect and cannot satisfy God's justice required in the law: as Isai hath said of himself and the people, Al our righteousness is as a menstruous cloth. To have a clear conscience before God is a principal part of inward righteousness: and of it Paul in his own person saith thus, I am privy to nothing by myself, yet am I not justified thereby, 2. Cor. 4.4. Therefore nothing can procure unto us an absolution and acceptance to life everlasting, but Christ's imputed righteousness. And this will appear, if we do consider, how we must come one day before God's judgment seat, there to be judged in the rigor of justice: for when we must bring something that may countervail the justice of God; not having only acceptation in mercy, but also approbation in justice: God being not only merciful, but also a just judge.

II. Reason 2. Cor. 5.21. He which knew no sin, was made sin for us, that we might be made the righteousness of God which is in him. Whence I reason thus: As Christ was made sin for us, so are we made the righteousness of God in him: but Christ was made sin, or, a sinner by imputation of our sins, he being in himself most holy: therefore a sinner is made righteous before God, in that Christ's righteousness is imputed and applied unto him. Now if any shall say, that man is justified by righteousness infused: then by like reason, I say Christ was made sin for us by infusion of sin, which to say is blasphemy. And the exposition of this place by Saint Jerome is not to be despised. Christ (saith he) being offered for our sins, took the name of sin that we might be made the righteousness of God in him, Not ours nor in us. If this righteousness of God be neither ours nor in us, then it can be no inherent righteousness, but must needs be righteousness imputed. And Chrysostom on this place saith, It is called God's righteousness, because it is not of works, and because it must be without all stain or want: and this cannot be inherent righteousness. Anselm saith, He is made sin as we are made justice: not ours but God's: not in us but in him: as he is made sin not his own but ours: not in himself, but in us.

Reason III. Rom. 5.19. As by one man's disobedience many were made sinners: so by the obedience of one, shall many be made righteous: mark here is a comparison between the first and second Adam. And hence I reason thus. As by the disobedience of the first Adam men were made sinners: so by the obedience of the second Adam, are we made righteous. Now we are not only made sinners by propagation of natural corruption, but by imputation. For Adams first sin was the eating of the forbidden fruit: which very act is no personal offense, but is imputed to all his posterity, in whō we have all sinned. The Fathers call this very sin Adams hand-writing, making us debtors unto God. And therefore in like manner the obedience of Christ is made the righteousness of every believer, not by infusion but by imputation.

IV. Reason. A satisfaction made for the want of that justice or obedience which the law requires at our hands, is accepted of God as the justice it self. But Christ's obedience is a satisfaction made for the want of that justice or obedience which the law requires, as the Papists themselves avouch. Therefore this satisfaction is our justice. And me thinks, the Papists upon this consideration have little cause to dissent from us. For if they make Christ's obedience their satisfaction, why should they not fully close hands with us, and make it their justice also.

V. Reason. The consent of the ancient Church. Bernard saith, epist. 190. The justice of another is a assigned unto man, who wanted his own: man was indebted and man made payment. The satisfaction of one is imputed to all. And, why may not justice be from another, as well as guiltiness is from another. And in Cant. serm. 25. It sufficeth me, for all righteousness to have him alone merciful to me, against whom I have sinned. And, Not to sin is God's justice, man's justice is the mercifulnes of God. And serm. 61. Shall I sing mine own righteousness, Lord I will remember thy righteousness alone: for it is mine also: in that even thou art made unto me righteousness of God. What, shall I fear least that one be not sufficient for us both? it is not a short cloke that cannot cover two: it will cover both thee and me largely being both a large and eternal justice. August. on Psal. 22. He prayeth for our faults, and hath made our faults his faults, that he might make his justice our justice.

Objections of Papists.

Objections of the Papists proving inherent righteousness to be in the matter of our justice before God, are these. I. Object. It is absurd, that one man should be made righteous by the righteousness of another: for it is as much as if one man were made wise by the wisdom of another. Ans. It is true, that no man can be made righteous by the personal righteousness of another, because it pertains only to one man. And because the wisdom that is in one man, is his altogether wholly, it cannot be the wisdom of another: no more then the health and life of one body, can be the health of another. But it is otherwise with the righteousness of Christ: it is his indeed, because it is inherent in him as in a subject: it is not his alone, but his and ours together by the tenor of the Covenant of grace. Christ as he is a Mediator is given to every believer as really and truly, as land is given from man to man: and with him are given all things that concern salvation; they being made ours by God's free gift: among which, is Christ his righteousness. By it therefore, as being a thing of our own, we may be justified before God, and accepted to life everlasting.

II. Object. If a sinner be justified by Christ his righteousness, then every believer shall be as righteous as Christ: and that cannot be. Ans. The proposition is false: for Christ his righteousness is not applied to us according as it is in Christ; neither according to the same measure, nor the same manner. For his obedience in fulfilling the law, is above Adams righteousness, yea above the righteousness of all Angels. For they were all but creatures, & their obedience the obedience of creatures: but Christ his obedience is the obedience or righteousness of god: so termed Rom. 1.17, 18. 2. Cor. 5.21. not only because god accepted of it, but because it was in that person which is very God. When Christ obeyed, God obeyed: and when he suffered, God suffered: not because the godhead suffered or performed any obedience, but because the person which according to one nature is God, performed obedience and suffered. And by this means his righteousness is of infinite value, price, merit, and efficacy. Hence also it cometh to pass, that this obedience of Christ serveth not only for the justifying of someone person (as Adams did) but of all and everyone of the Elect: yea it is sufficient to justify many thousand worlds. Now to come to the point, this righteousness that is in Christ, in this largeness and measure; is pertaining to us in a more narrow scantling: because it is only received by faith so farreforth, as it serveth to justify any particular believer. But they urge the reason further, saying: If Christ his righteousness be the righteousness of every believer, then every man shauld be a Savior; which is absurb. Answ. I answer as before, and yet more plainly thus: Christ his righteousness is imputed to the person of this or that man, not as it is the price of redemption for all mankind, but as it is the price of redemption for one particular man: as for example, Christ his righteousness is imputed to Peter, not as it is the price of redemption for all, but as it is the price of redemption for Peter. And therefore Christ his righteousness, is not applied to any one sinner in that largeness and measure, in which it is in the person of Christ: but only so farforth as it serveth to satisfy the law for the said sinner, and to make his person accepted of God as righteous, and no further.

III. Object. If we be made righteous by Christ his righteousness truly, then Christ is a sinner truly by our sins: but Christ is not indeed a sinner by our sins. Ans. We may with reverence to his majesty in good manner say, that Christ was a sinner, and that truly: not by any infusion of sin into his most holy person, but because our sins were laid on him: thus saith the holy Ghost, he which knew no sin was made sin for us, and he was counted with sinners, Isa. 53. 12. yet so, as even then in himself he was without blot, yea more holy then all men and angels. On this manner said Chrysostom, 2. Cor. 3. God permitted Christ to be condemned as a sinner. Again, He made the just one to be a sinner, that he might make sinners just.

IV. Object. If a man be made righteous by imputation, then God judgeth sinners to be righteous: but God judgeth no sinner to be righteous, for it is abomination to the Lord. Ans. When God justifieth a sinner by Christ his righteousness, at the same time, he ceaseth in regard of guiltiness to be a sinner: and to whom God imputeth righteousness, them he sanctifieth at the very same instant by his holy Spirit: giving also unto original corruption his deadly wound.

V. Object. That which Adam never lost, was never given by Christ: but he never lost imputed righteousness: therefore it was never given unto him. Ans. The proposition is not true: for saving faith, that was never lost by Adam, is given to us in Christ: and Adam never had this privilege, that after the first grace should follow the second: and therefore being left to himself, he fell from God: and yet this mercy is vouchsafed to all believers, that after their first conversion God will still confirm them with new grace: and by this means, they persevere unto the ende. And whereas they say, that Adam had not imputed righteousness: I answer, that he had the same for substance, though not for the manner of applying by imputation.

VI. Object. Justification is eternal: but the imputation of Christ his righteousness is not eternal, for it ceaseth in the end of this life: therefore it is not that which justifieth a sinner. Ans. The imputation of Christ's righteousness is everlasting: for he that is esteemed righteous in this life by Christ his righteousness, is accepted as righteous forever; and the remission of sins granted in this life, is forever continued. And though sanctification be perfect in the world to come, yet shall it not justify: for we must conceive it no otherwise after this life, but as a fruit springing from the imputed righteousness of Christ, without which it could not be. And a good child will not cast away the first garment, because his father gives him a second. And what if inward righteousness be perfect in the ende of this life, shall we therefore make it the matter of our justification? God forbid. For the righteousness whereby sinners are justified, must be had in the time of this life, before the pangs of death.

II. Difference about the manner of justification.

All, both Papists and Protestants agree, that a sinner is justified by faith. This agreement is only in word, and the difference between us is great indeed. And it may be reduced to these three heads. First, the Papist saying that a man is justified by faith: understandeth a general or a Catholic faith, whereby a man believeth the articles of religion to be true. But we hold that the faith which justifieth, is a particular faith whereby we apply to our selves the promises of righteousness and life everlasting by Christ. And that our opinion is the truth, I have proved before: but I will add a reason or twain.

• I. Reason. The faith whereby we live, is that faith whereby we are justified: but the faith whereby we live spiritually, is a particular faith whereby we apply Christ unto our selves, as Paul saith, Gal. 2.20. I live, that is, spiritually, by the faith of the son of God, which faith he showeth to be a particular faith in Christ, in the very words following, who hath loved me and given himself for me particularly: and in this manner of believing Paul was and is an example to all that are to be saved. 1. Tim. 1.16. and Phil. 3.15.

• II. Reason. That which we are to ask of God in prayer, we must believe it shall be given us, as we ask it: but in prayer we are to ask the pardon of our own sins, and the merit of Christ's righteousness for our selves: therefore we must believe the same particularly. The proposition is a rule of God's word, requiring that in every petition we bring a particular faith, whereby we believe, that the thing lawfully asked, shall be given accordingly. Matth. 11.24. The minor is also evident, neither can it be denied: for we are taught by Christ himself to pray on this manner, Forgive us our debts: and to it we say, Amen, that is, that our petitions shall without doubt be granted unto us. Aug. serm. de Temp. 182.

  And here note, that the Church of Rome in the doctrine of justification by faith cuts off the principal part and property thereof. For in justifying faith two things are required: first Knowledge revealed in the word touching the means of salvation: secondly an Applying of things known unto our selves, which some call affiance. Now the first they acknowledge, but the second, which is the very substance and principal part thereof, they deny.

• III. Reason. The judgment of the ancient Church. August. I demand now, doest thou believe in Christ, O sinner? Thou sayest, I believe. What believest thou? that all thy sins may freely be pardoned in him. Thou hast that which thou believest. Bernard. The Apostle thinketh that a man is justified freely by faith. If thou believest that thy sins cannot be remitted but by him alone against whom they were committed: but go further and believe this too, that by him thy sins are forgiven thee. This is the testimony which the holy Ghost giveth in the heart: saying, thy sins are forgiven thee. Cyprian. God promiseth thee immortality, when thou goest out of this world, and doest thou doubt? This is indeed not to know God, and this is for a member of the Church in the house of faith not to have faith. If we believe in Christ, let us believe his words and promises, and we shall never die, and shall come to Christ with joyful security with him to reign forever.

The II. difference touching faith in the act of justification, is this. The Papist saith, we are justified by faith, because it disposeth a sinner to his justification after this manner: By faith (saith he) the mind of man is enlightened in the knowledge of the law and gospel: knowledge stirs up a fear of hell with a consideration of the promise of happiness, as also the love & fear of God, & hope of life eternal. Now when the heart is thus prepared, God infuseth the habit of charity & other virtues, whereby a sinner is justified before god. We say otherwise, that faith justifieth because it is a supernatural Instrument created by God in the heart of man at his conversion, whereby he apprehendeth and receiveth Christ's righteousness for his justification.

In this their doctrine is a twofold error: I. that they make faith which justifieth, to go before justification it self, both • or order of nature, as also for time: whereas by the word of God, at the very instant, when any man believeth first, he is then justified and sanctified. For he that believeth, eateth and drinketh the body and blood of Christ, and is already passed from death to life. John. 6.54. The second is, that faith being nothing else with them but an illumination of the mind, stirreth up the will: which being moved & helped, causeth in the heart many spiritual motions: and thereby disposeth man to his future justification. But this indeed is as much as if we should say, that dead men only helped, can prepare themselves to their future resurrection. For we are all by nature dead in sin, and therefore must not only be enlightened in mind, but also renewed in will, before we can so much as will or desire that which is good. Now we (as I have said) teach otherwise: that faith justifieth as it is an instrument to apprehend and apply Christ with his obedience; which is the matter of our justification. This is the truth, I prove it thus. In the covenant of grace two things must be considered: the substance thereof, and the condition. The substance of the covenant is, that righteousness and life everlasting, is given to God's Church and people by Christ. The condition is, that we for our parts, are by faith to receive the foresaid benefits: and this condition is by grace as well as the substance. Now then, that we may attain to salvation by Christ, he must be given unto us really, as he is propounded in the tenor of the foresaid covenant. And for the giving of Christ, God hath appointed special ordinances, as the preaching of the word, and the administration o • •• e Sacraments. The word preached is the power of God to salvation to everyone that believes: and the end of the sacraments is to communicate Christ with all his benefits to them that come to be partakers thereof: as is most plainly to be seen in the supper of the Lord, in which the giving of bread and wine to the several communicants, is a pledge and sign of God's particular giving of Christ's body and blood with all his merits, unto them. And this giving on God's part cannot be effectual without receiving on our parts: and therefore faith must needs be an instrument or hand to receive that which God giveth, that we may find comfort by this giving.

The III. difference concerning faith is this: the Papist saith, that a man is justified by faith: yet not by faith alone, but also by other virtues, as hope, love, the fear of God, &c. The reasons which are brought to maintain their opinion are of no moment.

• I. Reason. Luke 7.47. Many sins are forgiven her, because she loved much. Whence they gather that the woman here spoken of, was justified and had the pardon of sins by love. Ans. In this text, love is not made an impulsive cause to move God to pardon her sins, but only a figne to show and manifest that God had already pardoned them. Like to this is the place of John who saith, 1. John. 3. 14. We are translated from death to life, because we love the brethrē: where love is no cause of the change, but a sign & consequent thereof.
• II. Reason. Gal. 5.6. Neither circumcision, nor vncircumeision availeth anything, but faith that worketh by love. Hence they gather that faith doeth justify together with love. Ans. The property of true faith is, to apprehend and receive something unto it self: and love, that goes always with faith, as a fruit and an inseperable companion thereof, is of another nature. For it doeth not receive in, but as it were give out it self in all the duties of the first and second table towards God and man: and this thing faith by it self cannot do: and therefore Paul saith, that faith worketh by love. The hand hath a property to reach out it self, to lay hold of anything, and to rec •• ue a gift: but the hand hath no property to cut a piece of wood of it self, without saw or knife, or some like instrument: & yet by help of thē, it can either devide or cut. Even so it is the nature of faith, to go out of it self & to receive Christ into the heart: as for the duties of the first and second table, faith cannot of it self bring them forth; no more then the hand can devide or cut: yet join love to faith, & then can it practice duties commended concerning God and man. And this I take to be the meaning of this text, which speaketh not of justification by faith, but only of the practice of common duties, which faith putteth in execution by the help of love.
• III. Reason. Faith is never alone, therefore it doth not justify alone. Ans. The reason is naught, and they might as well dispute thus. The eye is never alone from the head, and therefore it seeth not alone: which is absurd. And though in regard of substance the eye be never alone, yet in regard of seeing, it is alone: and so though faith subsist not without love and hope and other graces of god, yet in regard of the act of justification it is alone without thē all.
• IV. Reason. If faith alone do justify, then we are saved by faith alone: but we are not saved by faith alone; and therefore not justified by faith alone. Ans. The proposition is false: for more things are requisite to the main ende then to the subordinate means. And the assumption is false: for we are saved by faith alone, if we speak of faith as it is an instrument apprehending Christ for our salvation.
• V. Reason. We are saved by hope: therefore not by faith alone. Ans. We are saved by hope, not because it is any cause of our salvation. Paul's meaning is only this: that we have not salvation as yet in possession, but wait patiently for it, in time to come to be possessed of us, expecting the time of our full deliverance: that is all, that can justly be gathered hence.

Now the doctrine which we teach on the contrary is, That a sinner is justified before God by faith: yea, by faith alone. The meaning is, that nothing within man, and nothing that man can do either by nature or by grace concurreth to the act of justification before God, as any cause thereof, either efficient, material, formal, or final, but faith alone: all other gifts & graces, as hope, love, the fear of God, are necessary to salvation, as signs thereof, & cōsequents of faith. Nothing in mā cōcurs as any cause to this work but by faith alone. And faith it self is no principal but only an instrumental cause whereby we receive, apprehend, and apply Christ and his righteousness for our iustificatiō.

Reason I. John. 3.14,15. As Moses lift up the serpent in the wilderness, so must the son of man be lift up: that whosoever believeth in him shall not perish but have everlasting life. In these words Christ makes a comparison on this manner: when any one of the Israelites were stung to death by fiery serpents: his cure was not by any physic surgerie, but only by the casting of his eyes up to the brazen serpent, which Moses had erected by God's commandment: even so in the cure of our souls, when we are stung to death by sin, there is nothing required within us for our recovery, but only that we cast up and fixe the eye of our faith on Christ and his righteousness.

Reason II. The exclusive forms of speech used in scripture prove thus much. We are justified freely, not of the law, not by the law, without the law, without works, not of works, not according to works, not of us, not by the works of the law but by faith. Gal. 2.16. All boasting excluded, only believe. Luk. 8.50. These distinctions, whereby works and the law are excluded in the work • of justification, do include thus much: that faith alone doth justify.

Reason III. Very reason may teach thus much: for no gift in man is apt & fit as a spiritual hand to receive & apply Christ and his righteousness unto a sinner, but faith. Indeed love, hope, the fear of God, and repentance, have their several uses in men, but none serve for this ende to apprehend Christ and his merits; none of them all have this receiving property: and therefore there is nothing in man, that justifieth as a cause but faith alone.

Reason IV. The judgment of the ancient Church. Ambr. on Rom. 4. They are blessed to whom without any labor or work done, iniquities are remitted and sin covered: no works or repentance required of them, but only that they believe. And cap. 3. Neither working anything, nor requiting the like, are they justified by faith alone through the gift of God. And 1. Cor. 1. this is appointed of God that whosoever believeth in Christ shall be saved without any work by faith alone, freely receiving remission of sins. Augustine, There is one propitiation for all sins, to believe in Christ. Hesyc. on Levite. lib. 1. c. 2. Grace which is of mercy is apprehended by faith alone and not of works. Bernard. Whosoever is pricked for his sins and thirsteth after righteousness, let him believe in thee, who justifieth the sinner, and being justified by Faith alone, he shall have peace with God. Chrysost. on Gal. 3. They said, he which resteth on faith alone • is accursed: but Paul showeth, that he is blessed which resteth on faith alone. Basil. de Humil. Let man acknowledge himself to want true justice, and that he is justified only by faith in Christ. Origen. on c. 3. Rom. We think that a man is justified by faith without the works of the law: and he saith justification by faith alone sufficeth, so as a man only believing may be justified. And, therefore it lieth upon us —, to search who was justified by faith without works. And for an example, I think upon the thief who being crucified with Christ, cried unto him, Lord remember me when thou cōmest into thy kingdom: and there is no other good work of his mentioned in the Gospel: but for this alone faith, Jesus saith unto him, This night thou shalt be with me in paradise.

III. Difference.

The third difference about justification is concerning this point, namely, how farreforth good works are required thereto.

The doctrine of the Church of Rome is, that there be two kinds of justification: the first and the second, as I have said. The first is, when one of an evil man is made a good man: and in this, works are wholly excluded, it being wholly of grace. The second is, when a man of a just man is made more just. And this they will have to proceed from works of grace: for (say they) as a man when he is once borne can by eating and drinking make himself a bigger man, though he could not at the first make himself a man: even so, a sinner having his first justification, may afterward by grace make himself more just. Therefore they hold these two things: I. that good works are meritorious causes of the second justification, which they term Actual: II. that good works are means to increase the first iustificatiō, which they cal habitual.

Now let us see how farforth we must join with them in this point. Our consent therefore stands in three conclusions.

• I. That good works done by them that are justified do please God, and are approved of him, and therefore have a reward.
• II. Good works are necessary to salvation two ways: first, not as causes thereof, either conversant, adiuvant, or procreant: but only as consequents of faith: in that they are inseparable companions and fruits of that faith, which is indeed necessary to salvation. Secondly they are as necessary as marks in a way, and as the way it self directing us unto eternal life.
• III. We hold and believe, that the righteous man, is in some sort justified by works: for so the holy Ghost speaketh plainly and truly, I am. 2.21. That Abraham was justified by works.

Thus far we join with them: and the very difference is this. They say, we are justified by works, as by causes thereof: we say, that we are justified by works as by signs and fruits of our justification before God, and no otherwise: and in this sense must the place of S. James be understood, that Abraham was justified, that is, declared and made manifest to be just indeed by his obedience, and that even before God. Now that our doctrine is the truth, it will appear by reasons on both parts.

Our reasons.

I. Rom. 3.28. We conclude that a man is justified by faith without the works of the law. Some answer, that ceremonial works be excluded here: some, that moral works: some, works going before faith. But let them devise what they can for themselves, the truth is, that Paul excludeth all works whatsoever, as by the very text will appear. For v. 24. he saith, We are justified freely by his grace: that is, by the mere gift of God: giving us to understand, that a sinner in his justification is merely passive, that is, doing nothing on his part whereby God should accept him to life everlasting. And v. 27. he saith, justification by faith excludeth all boasting: and therefore all kind of works are thereby excluded; and specially such as are most of all the matter of boasting, that is, good works. For if a sinner, after that he is justified by the merit of Christ, were justified more by his own works, then might he have some matter of boasting in himself. And that we may not doubt of Paul's meaning, consider and read Eph. 2.8,9. By grace (saith he) you are saved t • rough faith: and that not of yourselves, it is the gift of God: not of works least any man should boast himself. Here Paul excludes all and every work, and directly works of grace themselves as appears by the reason following: For we are his workemanshippe created in Christ Jesus unto good works: which God hath ordained that we • should walk in them. Now let the Papists tell me, what be the works which God hath prepared for men to walk in, and to which they are regenerate, unless they be the most excellent works of grace, and let them mark howe Paul excludes them wholly from the work of justification and salvation.

II. Gal. 5.3. If ye be circumcised, ye are bound to the whole law, and ye are abolished from Christ. Here Paul disputeth against such men as would be saved partly by Christ, and partly by the works of the law: hence I reason thus. If a man will be justified by works, he is bound to fulfill the whole law, according to the rigor thereof: that is Paul's ground. I now assume: no man can fulfill the law according to the rigor thereof: for the lives and works of most righteous men are imperfect, and stained with sin: and therefore they are taught every day, to say on this manner: forgive us our debts. Again our knowledge is imperfect, and therefore our faith, repentance, and sanctifi • atiō is answerable. And lastly, the regenerate man is partly flesh and partly spirit: and therefore his best works are partly from the flesh, and in part only spiritual. Thus then for any man to be bound to the rigor of the whole law, is as much as if he were bound to his own damnation.

III. Election to salvation is of grace without works; therefore the justification of a sinner is of grace alone without works. For it is a certain rule, that the cause of a cause is the cause of a thing caused. Now grace without works is the cause of election, which election is the cause of our justification: & therefore grace without works is the cause of our justification.

IV. A man must first be fully justified before he can do a good work: for the person must first please God before his works can please him. But the person of a sinner cannot please God till he be perfectly justified: and therefore till he be justified, he cannot do so much as one good work. And thus good works cannot be any meritorious causes of justification, after which they are both for time, and order of nature. In a word, whereas they make two distinct justifications: we acknowledge that there be degrees of sanctification, yet so as justification is only one, standing in remission of sins and God's acceptation of us to life everlasting by Christ: and this justification hath no degrees but is perfect at the very first.

Objections of Papists.

Psal. 7.8. Judge me according to my righteousness. Hence they reason thus, if David be judged according to his righteousness then may he be justified thereby: but David desires to be judged according to his righteousness: and therefore he was justified thereby. Ans. There be two kinds of righteousness, one of the person, the other of the cause or action. The righteousness of a man's person, is whereby it is accepted into the favor of God into life eternal. The • ighteousnes of the action or cause is, when the action or cause is judged of God to be good and just. Now David in this psalm, speaketh only of the righteousness of the action, or innocence of his cause, in that he was falsely charged to have sought the kingdom. In like manner it is said of Phineas, Psal. 166.31. that his fact in killing Zimri and Cosbie, was imputed to him for righteousness : not because it was a satisfaction to the law, the rigor whereof could not be fulfilled in that one work; but because God accepted of it as a just work, and as a token of his righteousness and zeal for God's glory.

II. Object. The Scripture saith in sundry places, that men are blessed which do good works. Psal. 119.1. Blessed is the man that is upright in heart, & walketh in the law of the Lord. Ans. The man is blessed that indeauoureth to keep God's commandments. Yet is he not blessed simply, because he doth so; but because he is in Christ, by whom he doeth so: and his obedience to the law of God is a sign thereof.

III. Object. When man confesseth his sins and humbleth himself by prayer and fasting, God's wrath is pacified and stayed: therefore prayer and fasting are causes of justification before God. Answ. Indeed men that truly humble themselves by prayer and fasting, do appease the wrath of God: yet not properly by these actions, but by their faith expressed and testified in thē, whereby they apprehend that which appeaseth God's wrath, even the merits of Christ, in whom the Father is well pleased: and for whose sake alone he is well pleased with us.

IV. Object. Sundrie persons in Scripture are commended for perfection • as Noah, and Abraham, Zechariah, and Elizabeth: and Christ biddeth us all be perfect: and where there is any perfection of works, there also works may justify. Ans. There be two kinds of perfection: perfection in parts, and perfection in degrees. Perfection in part is, when being regenerate, and having the seeds of all necessary virtues, we endeavor accordingly to obey God, not in some few, but in all and every part of the law: as Josiah turned unto God according to all the law of Moses. Perfection in degrees is, when a man keepeth every commandment of God, and that according to the rigor thereof, in the very highest degree. Now then whereas we are commanded to be perfected, and have examples of the same perfection in scripture: both commandments and examples must be understood of perfection in parts, and not of perfection in degrees, which cā • ot be attained unto in this life; though we for our parts, must daily strive to come as near unto it, as possibly we can.

V. Object. 2. Cor. 4. 17. Our momentary afflictions work unto us a greater meas • re of glory: now if afflictions work our salvation, then works also do the same. Ans. Afflictions work salvation, not as causes procuring it, but as means directing us thereto. And thus always must we esteem of works, in the matter of our salvation, as of a certain way, or a mark therein, directing us to glory, not causing and procuring it: as Bernard saith they are, via Regni non causa regnandi. The way to the kingdom, not the cause of reigning there.

VI. Object. We are justified by the same thing whereby we are judged: but we are judged by our good works: therefore justified also. Ans. The proposition is false: for judgment is an act of God, declaring a man to be just that is already just: and justification is another distinct act of God, whereby he maketh him to be just, that is by nature unjust. And therefore in equity the last judgment is to proceed by works: because they are the fittest means to make trial of every man's cause, and serve fitly to declare whom God hath justified in this life.

VII. Object. Wicked men are condemned for evil works: and therefore righteous men are justified by good works. Ans. The reason holdeth not: for there is great difference between evil and good works. An evil work is perfectly evil, and so deserveth damnation: but there is no good work of any man that is perfectly good: and therefore cannot justify.

VIII. Object. To believe in Christ is a work, and by it we are justified: & if one work do justify, why may we not be justified by all the works of the law. Ans. Faith must be considered two ways: first, as a work, quality, or virtue: secondly as an Instrument, or an hand reaching out it self to receive Christ's merit. And we are justified by faith, not as it is a work, virtue, or quality: but as it is an instrument to receive and apply that thing whereby we are justified. And therefore it is a figurative speech to say, We are justified by faith. Faith considered by it self maketh no man righteous: neither doth the actiō of faith which is to apprehend, justify: but the object of faith, which is Christ's obedience apprehended.

These are the principal reasons commonly used: which as we see, are of no moment. To conclude therefore we hold: that works concur to justification, and that we are justified thereby as by signs and effects, not as causes: for both the beginning, middle, and accomplishment of our justification is only in Christ: and hereupon John saith, If any man (being already justified) sin, we have an advocate with the father, Jesus Christ, and he is the propitiation for our sins. And to make our good works means or causes of our justification, is to make every man a Savior to himself.

Our Consent.

Touching merits, we consent in two conclusions with them. The first conclusion, that merits are so far forth necessary, that without them there can be no salvation.

The second, that Christ our Mediator and Redeemer, is the root and fountain of all merit.

The dissent or difference.

The popish Church placeth merits within man, making two sorts thereof: the merit of the person, and the merit of the work. The merit of the person, is a dignity in the person, whereby it is worthy of life everlasting. And this (as they say) is to be found in Infants dying after baptism, who though they want good works, yet are they not void of this kind of merit, for which they • eceiue the kingdom of heaven. The merit of the work, is a dignity or excellency in the work, whereby it is made fit and enabled to deserve life everlasting for the doer. And works (as they teach) are meritorious two ways: first, by covenant, because God hath made a promise of reward unto them: secondly, by their own dignity; for Christ hath merited that our works might merit. And this is the substance of their doctrine. From it we dissent in these points.

I. We renounce all personal merits, that is, all merits within the person of any mere man. II. And we renounce all merit of works, that is, all merit of any work done by any mere man whatsoever. And the true merit whereby we look to attain the favor of God, and life everlasting, is to be found in the person of Christ alone: who is the storehouse of all our merits: whose prerogative it is, to be the person alone in whom God is well pleased. God's favor is of infinite dignity, and no creature is able to do a work that may countervail the favor of God, save Christ alone: who by reason of the dignity of his person, being not a mere man but God-man, or Man-god, he can do such works as are of endless dignity every way answerable to the favor of God: and therefore sufficient to merit the same for us. And though a merit or meritorious work agree only to the person of Christ, yet is it made ours by imputation. For as his righteousness is made ours, so are his merits depending thereon: but his righteousness is made ours by imputation, as I have shown. Hence ariseth another point, namely that as Christ's righteousness is made ours really by imputation to make us righteous: so we by the merit of his righteousness imputed to us do merit and deserve life everlasting. And this is our doctrine. In a word, the Papist maintaineth the merits of his own works: but we renouuce them all, and rest only on the merit of Christ. And that our doctrine is truth, and theirs falsehood, I will make manifest by sundry reasons; and then answer their arguments to the contrary.

Our reasons.

The first shall be taken from the properties and conditions that must be in a work meritorious, and they are four. I. A man must do it of himself, and by himself: for if it be done by another, the merit doeth not properly belong to the doer. II. A man must do it of his own freewill and pleasure, not of due debt: for when we do that which we are bound to do, we do no more but our duty. III. The work must be done to the profit of another, who thereupon must be bound to repay the like. IV. The reward and the work must be in proportion equal, for if the reward be more then the work, it is not a reward of desert, but a gift of good will. Hence follows a notable conclusion: That Christ's manhood considered a part from his Godhead, cannot merit at God's hand • though it be more excellent every way then all both men and angels. For being thus considered, it doth nothing of it self, but by grace received from the godhead: though it also be without measure. Secondly Christ's manhood is a creature, and in that regard bound to do whatsoever it doth. Thirdly, Christ as man cannot give anything to God, but that which he received from God: therefore cannot the manhood properly by it self merit, but only as it is personally united unto the godhead of the Son. And if this be so, then much less can any mere man, or any angel merit: yea it is a madness to think, that either our actions or persons should be capable of any merit whereby we might attain to life eternal.

Reason II. Exod. 20. • . And show mercy upon thousands in them that love me, and keep my commandments. Hence I reason thus: where reward is given upon mercy, there is no merit: but reward is given of mercy to them that fulfill the law: therefore no merit. What can we any way deserve, when our full recompense must be of mercy? And this appears further by Adam: if he had stood to this day, he could not by his continual and perfect obedience, have procured a further increase of favor at God's hand, but should only have continued that happy estate in which he was first created.

Reason III. Scripture directly condemneth merit of works. Rom. 6.23: The wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord. The proportion of the argument required that S. Paul should have said: The reward of good works is eternal life, if life everlasting could be deserved, which cannot; because it is a free gift. Again, Tit. 3.5. We are saved not by works of righteousness which we have done, but according to his mercy he saved us. And Eph. 2.8, 10. By grace you are faued through faith, and that not of yourselves, it is the gift of God: not of works which God hath prepared that we should walk in them. If any works be crowned, it is certain that the sufferings of Martyrs shall be rewarded: now of them Paul saith, Rom. 8.18. The sufferings of this life are not worthy of the glory to come. Where then is the value and dignity of other works? To this purpose Ambr. saith, The just man though he be tormented in the brazen bull is still just, because he justifieth God, and saith he suffereth less then his sins deserve.

Reason IV. Whosoever will merit, must fulfill the whole law: but none can keep the whole law: For if we say we have no sin, we deceive our selves, 1. John. 1. And he that sins against one commandment is guilty of the whole law. And what can he merit, that is guilty of the breach of the whole law?

Reason V. We are taught to pray on this manner, Give us this day our daily bread: wherein we acknowledge every morsel of bread to be the mere gift of God without desert: and therefore must we much more acknowledge life eternal to be every way the gift of God. It must needs therefore be a satanical insolency for any man to imagine, that he can by his works merit eternal life, who cannot merit bread.

Reason VI. Consent of the ancient Church. Bernard, Those which we call our merits, are the way to the kingdom, and not the cause of reigning. August. Manuali chap. 22. All my hope is in the death of my Lord. His death is my merit —: my merit is the passion of the Lord. I shall not be void of merits, so long as God's mercies are not wanting. Basil on Psal. 114. Eternal rest is reserved for them, which have striven lawfully in this life: not for the merits of their doings, but upon the grace of the most bountiful God, in which they trusted. August. on Psal. 120. He crowneth thee, because he crowneth his own gifts, not thy merits. And Psal. 142. Lord thou wilt quicken me in thy justice, not in mine: not because I deserved it, but because thou hast compassion.

Objections of Papists.

Object. I. In sundry places of Scripture, promise of reward is made to them that believe and do good works: therefore our works do merit: for a reward and merit be relatives. Answ. Reward is twofold: of debt, and of mercy. Life everlasting is not a reward of debt but of mercy, given of the good will of God, without anything done of man. Secondly, the kingdom of heaven is properly an inheritance given of a father to a child, and therefore it is called a reward not properly, but by a figure or by resemblance. For as a workman having ended his labor, receiveth his wages; so after men have lead their lives and finished their course in keeping faith & good conscience, as dutiful children, God giveth them eternal life. And hereupon it is termed a reward. Thirdly, if I should grant that life everlasting is a deserved reward, it is not for our works, but for Christ's merit imputed to us, causing us thereby to merit: and thus the relation stands directly between the Reward and Christ's Merit applied unto us.

Ob. II. Christ by his death merited that our works should merit life everlasting. Ans. That is false: all we find in Scripture is, that Christ by his merit procured pardon of sin, imputation of righteousness, & life everlasting: & it is nowhere said in the word of God, that Christ did merit, that our works should merit: it is a dotage of their own deuifing. He died not for our good works to make them able to satisfy God's anger; but for our sins that they might be pardoned. Thus much saith the Scripture, and no more. And in that Christ did sufficiently merit life eternal for us, by his own death: it is a sufficient proof that he never intended to give us power of meriting the same: unless we suppose that at some time he gives more then is needful. Again, Christ in the office of mediation as he is a king, Priest, and prophet, admitteth no deputy or fellow. For he is a most perfect Mediator, doing all things by himself, without the help of any. And the ministers that dispence the word are not his deputies, but reasonable and voluntary instruments, which he useth. But if men by works can merit increase of grace & happiness for themselves, then hath Christ partners in the work of redemption: men doing that by him, which he doth of himself, in procuring their saluatiō. Nay, if this might stand, that Christ did merit, that our works should merit, then Christ should merit that our stained righteousness being for this cause not capable of merit, should nevertheless merit. I cal it stained; because we are partly flesh & partly spirit: & therefore in our selves deserving the curse of the law, though we be regenerate. Again, for one good work we do, we have many evil, the offense whereof defaceth the merit of our best deeds, & makes thē too light in the balāce of the law.

Object. III. Our works merit by bargain or covenant, because God hath promised to reward them. Ans. The word of God sets down two covenants: one legal, the other euangelical. In the legal covenant life everlasting is promised to works, for that is the condition of the law; do these things & thou shalt live. But on this manner can no man merit life everlasting, because none is able to do all that the law requires; whether we respect the manner, or the measure of obedience. In the evangelical covenant, the promises that are made are not made to any work or virtue in man, but to the worker: not for any merit of his own person or work, but for the person and merit of Christ. For example, it is a promise of the Gospel, Be faithful unto death, and I will give thee the crown of life. Revelation. 2.10. Here the promise is not made to the virtue of fidelity, but to the faithful person; whose fidelity is but a token that he is in Christ: for the merit of whose obedience God promiseth the crown of life: and therefore Christ saith further, I come quickly and will give to every man according to his works: mark, he saith not to the work, or for the work; but to the worker according to his works. And thus the bond of all other promises of the Gospel, in which God willingly binds himself to reward our works, do not directly concern us, but have respect to the person, and obedience of Christ, for whose sake alone God binds himself as debtor unto us, and gives the recompense or reward, according to the measure of our faith testified by our works. And therefore it cannot be truly gathered, that works do merit by any promise or covenant, passed on God's part to man. Some may say, if works merit not why are they mentioned in the promises? I answer, not because they merit, but because they are tokens that the doer of the work is in Christ, for whose merit the promise shall be accomplished.

Object. IV. Good works are perfect and without fault, for they are the works of the holy Ghost, who cannot sin: therefore they merit. Ans. If works did proceed only and immediately from the holy Ghost, there could not be any fault in them: but our works come from the holy Ghost, in and by the will and understanding of man: and by this means they are tainted with sin; as water in the fountain is both clear and sweet, yet the streams thereof passing through the filthy channel, are defiled thereby. Again they reason thus: That which we are bound to do hath no fault in it: but we are bound to do good works: therefore they are perfect. Ans. The proposition must be expounded: that which we are bound to do, in it self, according to the intention of the commander, hath no fault: or, that which we are bound to do according as we are bound to do it, hath no fault, yet in regard of the intention of the doer, or in regard of our manner of doing, it may be faulty.

Object. V. Christ saith, Revel. 3.4. that the faithful in the Church of Sardis shall walk with him in white, for they are worthy: therefore believers merit. Ans. Every believer is worthy to walk with Christ; yet not worthy in himself, but in Christ, to whom he is united, and made bone of his bone, & flesh of his flesh. And by reason of this conjunction it is, that men are said to be worthy, because they are enriched with Christ's merits and righteousness.

Object. VI. 2. Tim. 4.8. Euerlasting life is termed a crown, and a crown of righteousness to be given of a just judge: therefore man for his part by his works deserves the same. Ans. Euerlasting life is called a crown only in resemblāce. For as he which runneth a race, must continue and run to the end, and then be crowned; even so must we continue to walk in good works unto the ende, and then receive eternal life. And it is called a crown of righteousness, not because it belongs to any man by due and desert; but because God hath bound himself by a promise to give it, in performing whereof he is termed just: and by virtue of this promise it is obtained and no otherwise. These are the principal objections, by which we may judge what the rest are. And thus we see what is the truth, namely that merit is necessary to salvation: yet neither merit of man's work, or person, but the merit of Christ imputed to us, whereby we being in him do procure and deserve the favor of God and life eternal.

Our consent.

Conclus. I. First we acknowledge and hold Civil or Politike satisfaction: that is, a recompense for injuries, and damages offered any way to our neighbors. This Zacchaeus practiced, when at his conversion he restored four-fold things gotten by forged cavillation. Again by civil satisfaction I understand, the imposition of fines, mulcts, and penalties upon offenders, & the inflicting of death upon malefactors. For all these are satisfactions to the law, and societies of men when they are wronged. All these we maintain as necessary, for neither Church, nor common-wealth can well be without them: considering they are notable means to uphold civil peace; and otherwhiles they are fruits of true faith, as the satisfaction of Zacchaeus was.

Conclus. II. We acknowledge canonical or Ecclesiastical satisfaction: and that is, when any having given offense to the Church of God or any pa • t thereof, do make an open public testimony of their repentance. Mirian for murmuring against Moses, was stricken with leprosy, and afterward by his prayer she was cleansed, and yet for all that she must go seven days out of the tent and congregation, that she might make a kind of satisfaction to the people for her trespass. And in the old testament, sackcloth and ashes were signs of their satisfaction.

Conclus. III. We hold that no man can be saved, unless he make a perfect satisfaction to the justice of God for all his sins; because God is infinite in justice, and therefore will either exact an everlasting punishment, or satisfaction for the same.

The dissent or difference.

The point of our difference and dissent are these. The Church of Rome teacheth and believeth, that Christ by his death hath made a satisfaction for all the sins of men, and for the eternal punishment of them all: yet so, as they themselves must satisfy the justice of God for the temporal punishment of their offenses, either on earth, or in purgatory. We teach and believe, that Christ by his death and passion hath made a perfect and all sufficient satisfaction to the justice of God for all the sins of men, & for the whole punishment thereof both eternal and temporal. Thus we differ, and herein we for our parts must forever stand at difference wi • h them: so as if there were no more points of variance but this one, it should be sufficient to keep us always from uniting our religions, and cause us to obey the voice of Christ, Come out of her my people. For as in the former points, so in this also, the Papists err, not in circumstance, but in the very foundation and life of religion.

Our reasons.

I. A satisfaction that is made imperfect either directly or by consequent, is indeed no satisfaction at all. But the Papists make Christ's satisfaction imperfect, in that they do add a supply by human satisfactions: & thus much a learned schooleman, Biel in plain words confessed. Although (saith he) the passion of Christ be the principal merit, for which grace is conferred, the opening of the kingdom and glory: yet is it never the alone and total meritorious cause: it is manifest, because always with the merit of Christ, there concurreth some work, as the merit of congruity or condignity of him that receiveth grace or glory, if he be of years and have the use of reason: or of some other for him, if he want reason. For that which admits a supply by another, is imperfect in it self. Therefore human satisfactions cannot stand. Learned Papists make answer, that Christ's satisfaction and man's may stand well together. For (say they) Christ's satisfaction is sufficient in it self to answer the justice of God for all sin and punishment; but it is not sufficient to this or that man till it be applied: and it must be applied by our satisfaction made to God for the temporal punishment of our sins. But I say again, that man's satisfaction can be no means to apply the satisfaction of Christ, and I prove it thus. The means of applying God's blessings and graces unto man are twofold: some respect God himself, and some respect man. Those which respect God, are such whereby God on his part doth offer and convey his mercies in Christ unto man: of this sort are the preaching of the word, Baptism, and the Lord's supper; and these are as it were the hand of God whereby he reacheth down and giveth unto us Christ with all his benefits. The other means of applying on man's part, are those whereby the said benefits are received. Of this sort there is only one, namely faith, whereby we believe that Christ with all his benefits belong unto us. And this is the hand of man whereby he receiveth Christ as he is offered, or exhibited by God in the word and sacraments. As for other means beside these, in Scripture we find none. Foolish therefore is the answer of the Papist, that make men's satisfactions means to apply the satisfaction of Christ unto us: for by human satisfactions, Christ is neither offered on God's part, nor yet received on man's pa • t: let them prove it if they can. Others, not content with this their former answer say, that our satisfactions do nothing derogate from the satisfaction of Christ; because our works have their dignity and merit from Christ's satisfaction: he meriting that our works should satisfy God's justice for temporal punishments. But this is also absurd and false, as the former was. For if Christ did satisfy that man might satisfy, then Christ doth make every believer to be a Christ, a Jesus, a Redeemer, and a Priest in the same order with his own self. But to make sinful man his own redeemer, though it be but from temporal punishments, is a doctrine of devils. For the holy Ghost teacheth that the priesthood of Christ is incommunicable, and cannot pass from him to any other. Now to make satisfaction for sin or any part of the punishment thereof, is a duty, or a part of Christ his priesthood, and therefore to make satisfaction is a work that cannot pass from his person to the person of any man. Again, if Christ by his satisfaction give power to man to satisfy, then man doth satisfy by Christ, and Christ beside his own satisfaction upon the cross, must daily satisfy in man to the ende of the world: but this cannot be: for Christ upon the cross, when death was upon him, said, It is finished, that is, I have fully satisfied for all the sins of mankind, both in respect of the fault and punishment. As for Christ's burial and resurrection which followed his death, they served not to satisfy but to confirm the same. Again Paul saith, 2. Cor. 5.12. He that knew no sin, was made sin for us, that is, the punishment of sin for us: but if the Church of Rome say true, that Christ doth daily satisfy, then Paul spake too short, and should have said further, that Christ was made sin for us, and in us too: and that God was not only in Christ but also in us, reconciling the world to himself. But Paul never knew this learning: and therefore let them turn themselves which way they will, by putting a supplement to Christ's satisfaction, they do indeed annihilate the same.

Reason II. In sundry places of Scripture, especially in the Epistles of Paul, we are said to be redeemed, justified, and saved freely: which word freely, doth import that we are justified and saved without anything done on our part or by our selves in the matter of our salvation: and if this be so, then can we do nothing at all that may satisfy the justice of God for the least punishmen • of our sins. If we satisfy in our own persons, we are not saved freely: and if we be saved freely, we make no satisfaction at all.

Reason III. We pray daily, forgive us our sins: now to plead pardon, and to satisfy for our sins be contrary: and for all things, for which we can make satisfaction, we need not crave a pardon: but we are taught in the foresaid petition wholly and only to use the plea o • pardon for our sins, and therefore we acknowledge that we cannot make any satisfaction at all.

Reason IV. The judgment of the ancient Church. Tertul. de Baptism. Guiltinesse being taken away, the punishment is also taken away. Augustine, Christ, by taking upon him the punishment and not the fault, hath done away both fault and the punishment. Tom. 10. hom. 5. he saith, When we are gone out of this world, there will remain no compunction or satisfaction. Some new Editions have foisted in the word [ aliqua ] and so have turned the sense on this manner: There will remain no compunction or some satisfaction. But this is flat against Augustine's meaning, who saith a little before, that when the way is ended, there is no compounding of our cause with any. Chrysost. proem. in Esa. Say not to me, I have sinned: how shall I be freed from so many sins? Thou canst not: but thy God can. Yea, and he will so blot out thy sins that there shall remain no print of thē: which thing befalls not the body, for when it is healed there remain • s a skarre: but God as soon as he exempts thee from punishment, he giveth thee justice. Ambrose saith, I read of Peters tears, but I read not of his satisfaction. Again, Let us adore Christ that he may say unto us, Fear not thy sins of this world, nor the waves of bodily sufferings: I have remission of sins. Jerome saith in Psal. 31. The sin that is covered is not seen, the sin that is not seen is not imputed, that which is not imputed, is not punished. Chrysostom in Matthew, hom. 44. Among all men, some endure punishment in this life and the life to come: others in this life all • ne: others alone in the life to come: others n • ither in this life nor in the life to come. There alone, as Dives, who was not lord so much as of one drop of water. Here alone, the incestuous man among the Corinthians. Neither here nor there, as the Apostles and Prophets, as also Job and the rest of this kind: for they endured no sufferings for punishment, but that they might be known to be conquerors in the fight.

Objections of Papists.

I. Object. Levite. 4. Moses according to God's commandment prescribed several sacrifices for several persons; and they were means of satisfaction for the temporal punishments of their daily sins. Ans. Those sacrifices were only signs and types of Christ's satisfaction to be offered to his father in his alone sacrifice upon the cross: and whosoever offered any sacrifice in the old testament, did thus and no otherwise esteem of it, but as a type and figure of better things. Secondly, the said sacrifices were satisfactions to the Church, whereby men did testify their repentance for their offenses, and likewise their desire to be reconciled to God and men. And such kind of satisfactions, we acknowledge.

II. Object. Men, whose sins are all pardoned, have afterward sundry crosses and afflictions laid upon them, unto the ende of their days: therefore in all likelihood they make satisfaction to God for temporal punishments. As for example, the Israelites for murmuring against the Lord in the wilderness were barred all from the land of promise: and the like befell Moses and Aaron for not glorifying God as they should have done at the waters of strife. Ans. Man must be considered in a twofold estate, as he is under the law, and as he is under grace. In the first estate, all afflictions are curses or legal punishments, be they little or great: but to them that are in the second estate and believe in Christ, though the same afflictions remain, yet do they change their habit or condition, and are the actions of a Father serving to be trials, corrections, preuentings, admonitions, 1. Cor. 11.32. When we are judged, we are nurtered of the Lord. and Heb. 12.7. If ye endure chastisement, God offereth himself unto you as children. and Chrysostom saith, 1. Cor. hom. 28. When we are corrected of the Lord, it is more for our admonition then damnation: more for a medicine then for a punishment: more for a correction then for a penalty. And whereas God denied the believing Israelites, with Moses and Aaron to enter into the land of Canaan, it cannot be proved that it was a punishment or penalty of the law upon them. The scripture saith no more but that it was an admonition to all men in all ages following, to take heed of like offenses, as Paul writeth, All these things came unto them for ensamples, and were written for our admonition, 1. Cor. 10.11.

III. Object. David was punished after his repentance for his adultery, for the child died, and he was plagued in his own kind, in the incest of Absalom: and when he had numbered the people he was yet punished in the death of his people after his own repentance. Ans. I answer as before that the hand of God was upon David after his repentance; but yet the judgments which befell him were not curses unto him properly, but corrections for his sins, and trials of his faith, and means to prevent further sin, and to renew both his faith and repentance: as also they served to admonish others in like case; for David was a public person and his sins were offensive, both within the Church of God and without.

IV. Object. The prophets of God, when the people are threatened with the plague, famine, sword, captivity, &c. exhort them to repent and to humble themselves in sackcloth and ashes: and thereby they turned away the wrath of God that was then coming forth against them. Therefore by temporal humiliation, men may escape the temporal punishments of the Lord. Answ.. Famine, sword, banishment, the plague, and other judgments sent on God's people, were not properly punishments of sin but only the corrections of a father whereby he humbleth them that they might repent: or thus, they were punishments tending to correction, not serving for satisfaction. And the punishments of God are turned from them, not because they satisfy the justice of God in their own s • fferings, but because by faith they lay hold on the satisfaction of the Messias, & testify the same by their humiliation & repentance.

Object. V. Dan. 4.24. Daniel giveth this counsel to Nebuchadnezzar, redeem thy • inns by justice, and thine iniquities by alms deeds. Behold (say they) alms deeds are made a means to satisfy for man's iniquities. Ans. The word which they translate to redeem, (as the most learned in the Chaldee tongue with one consent avouch) doth properly signify to break off; as if the Prophet should say: O King, thou art a mighty Monarch, and to enlarge thy kingdom thou hast used much injustice and cruelty, therefore now rep ••• of thine iniquity, and break off these thy sins, testify thy repentance by doing justice, and give alms to the poor whom thou hast oppressed. Therefore here is nothing spoken of satisfaction for sin, but only of testification of repentance by the fruits thereof.

Object. VI. Matth. 3.2. Do penance: and bring forth fruits worthy of penance, which (say they) are works of satisfaction enjoined by the priest. Ans. This text is absurd: for the word 〈 in non-Latin alphabet 〉 , signifieth thus much, change your minds from sin to God, and testify it by good works, that is, by doing the duties of the moral law: which must be done, not because they are means to satisfy God's justice for man's sin, but because they are fruits of that faith and repentance which lies in the heart.

Object VII. 2. Cor. 7.10. Paul setteth down sundry fruits of repentance: whereof the last is revenge, whereby repentant persons punish themselves, thereby to satisfy God's justice for the temporal punishment of their sins. Ans. A repentant sinner must take revenge of himself, and that is only to use all means which serve to subdue the corruption of his nature, to bridle carnal affections, and to mortify sin: and these kind of actions are restrainments properly, and not punishments: and are directed against the sin and not against the person.

Lastly, they make three works of satisfaction, prayer, fasting, and alms deeds. For the first, it is mere foolishness to think, that man by prayer can satisfy for his sins. It is all one, as if they had said, that a beggar by asking of alms should deserve his alms: or, that a debtor by requesting his creditor to pardon his debt, should thereby pay his debt. Secondly, fasting is a thing indifferent, of the same nature with eating & drinking, and of it self conferreth nothing to the obtainment of the kingdom of heaven, no more then eating and drinking doth. Thirdly and lastly alms deeds cannot be works of satisfaction for sins. For when we give them as we ought, we do but our duty, whereunto we are bound. And we may as well say, that a man by paying one debt, may discharge another: as to say that by doing his duty he may satisfy God's justice for the punishment of his sins. These we confess be fruits of faith, but yet are they no works of satisfaction: but the only and all-sufficient satisfaction made to God's justice for our sins, is to be found in the person of Christ, being procured by the merit of his death, and his obedience. And thus our doctrine touching satisfaction is cleared: and it is to be learned carefully of our common people, because the opinion of human satisfaction is natural and sticks fast in the heart of natural men. Hereupon when any have sinned, and feel touch of conscience any way, their manner is, then to perform some outward humiliation and repentance, thinking thereby to stop the mouth of conscience, and by doing some ceremonial duties to appease the wrath of God for their sins. Yea, many think to satisfy gods justice by repeating the Creed, the Lord's prayer, and then ten commandments, so foolish are they in this kind.

Our Consent.

Conclus. I. We hold that the very word of God, hath been delivered by tradition. For first God revealed his will to Adam by word of mouth: and renewed the fame unto the Patriarchs, not by writing, but by speech, by dreams, & other inspirations: and thus the word of God went from man to man for the space of two thousand and four hundred years, unto the time of Moses who was the first pen-man of ho • y Scripture. For as touching the prophesy of Enoch, we commonly hold it was not penned by Enoch, but by some Jew under his name. And for the space of this time, men worshipped God, and held the articles of their faith by tradition, not from men but immediately from God himself. And the history of the new testament (as some say) • or eighty years, as some others think, for the space of twenty years and more, went from hand to hand by tradition, til penned by the Apostles, or being penned by others was approved by them.

Conclus. II. We hold that the Prophets, our Savior Christ, and his Apostles, spake and did many things good and true which were not written in the scriptures; but came either to us, or to our ancetours only by tradition. As 2. Tim. 3.8. it is said. Jannes and Jambres were the Magicians that withstood Moses: now in the books of the old testament we shall not find them once named, and therefore it is like, that the Apostle had their names by tradition, or by some writings then extant among the Jews. So Heb. 12.21. the author of the Epistle recordeth of Moses, that when he saw a terrible sight in Mount Sinai, he said, I tremble, and am afraid: which words are not to be found in all the books of the old testament. In the epistle of Jude mention is made, that the devil strove with Michael the Archangel about the body of Moses: which point (as also the former) considering it is not to be found in holy wine it seems the Apostle had it by tradition from the Jews. That the prophet • say was killed with a fullers club is received for truth, but yet not recorded in scripture: and so likewise that the virgins Marie lived and died a virgins. And in Ecclesiastical writers many worthy sayings of the Apostles and other holy men are recorded, and received of us for truth, which nevertheless are not set down in the books of the old or new testament. And many things we hold for truth, not written in the word, if they be not against the word.

Conclus. III. We hold that the Church of God hath power to prescribe ordinances, rules, or traditions, touching time and place of God's worship, & touching order and comeliness to be used in the same: and in this regard, Paul, 1. Cor. 11.2. commendeth the Church of Corinth for keeping his traditions, and Act. 15. the Council at Jerusalem decreed that the Churches of the Gentiles should abstain from blood, and from things strangled. This decree is termed a tradition, and it was in force among them so long as the offense of the Jews remained. And this kind of traditions whether made by general Councils or particular Synods, we have care to maintain and observe: these caveats being remembered: first that they prescribe nothing childish or absurd to be done: secondly that they be not imposed as any parts of God's worship: thirdly, that they be severed from superstition or opinion of merit: lastly that the Church of God be not burdened with the multitude of them. And thus much we hold touching Traditions.

The difference.

Papists teach, that beside the written word, there be certain unwritten traditions, which must be believed as profitable and necessary to salvation. And these they say are twofold; Apostolical, namely such as were delivered by the Apostles and not written; and Ecclesiastical, which the Church decreeth as occasion is offered. We hold that the Scriptures are most perfect, containing in them all doctrines needful to salvation, whether they concern faith or manners: and therefore we acknowledge no such traditions beside the written word, which shall be necessary to salvation: so as he which believeth them not cannot be saved.

Our Reasons.

Testimony I. Deut. 4.2. Thou shalt not add to the words that I command thee, nor take anything thing therefrom: therefore the written word is sufficient for all doctrines pertaining to salvation. If it be said that this commandment is spoken as well of the unwritten as of the written word, I answer: that Moses speaketh of the written word only: for these very words are a certain preface which he set before a long commentary made of the written law, for this end to make the people more attentive, and obedient.

Testimony II. Isai 8.20. To the law and to the testimony. If they speak not according to this word, it is because there is no light in them. Here the Prophet teacheth what must be done in cases of difficulty. Men must not run to the wizard or southsayer, but to the law and testimony, and here he commends the written word, as sufficient to resolve all doubts and scruples in conscience whatsoever.

Testimony III. John. 20.31. Those things were written that ye might believe that Jesus is the Christ, and in believing might have everlasting life. Here is set down the full ende of the gospel, and of the whole written word: which is to bring men to faith & consequently to saluatiō: & therefore the whole scripture alone is sufficient to this end without traditions. If it be said, that this place must be understood of Christ's miracles only: I answer, that miracles without the doctrine of Christ, & knowledge of his sufferings, can bring no man to life everlasting, and therefore the place must be understood of the doctrine of Christ and not of his miracles alone, as Paul teacheth. Gal. 1.8. If we or an angel from heaven preach unto you anything beside that which we have preached, let him be accursed. And to this effect he blames them that taught but a diverse doctrine to that which he had taught, 1. Tim. 1.3.

Testimony IV. 2. Tim. 3.16,17. The whole Scripture is given by inspiration of God and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto every good work. In these words be contained two arguments, to prove the sufficiency of Scripture without unwritten verities. The first: that which is profitable to these four uses: namely, to teach all necessary truth, to confute all errors to correct faults in manners, and to instruct in righteousness, that is to inform all men in all good duties, that is sufficient to salvation. But Scripture serveth for all these uses: and therefore it is sufficient: and unwritten traditions are superfluous. The second: that which can make the man of God, that is, Prophets, and Apostles, and the ministers of the word, perfect in all the duties of their callings, that same word is sufficient to make all other men perfect in all good works. But God's word is able to make the man of God perfect. Therefore it is sufficient to prescribe the true and perfect way to eternal life, without the help of unwritten traditions.

V. The judgment of the Church, Tertul. saith, Take from heretics the opinions which they maintain with the heathen, that they may defend their questions by Scripture alone, and they cannot stand. Again, We need no curiosity after Christ Jesus, nor inquisition after the gospel. When we believe it, we desire to believe nothing beside: for this we first believe that there is nothing more which we may believe. Jerome on Math. 23. writing of an opinion that John the Baptist was killed, because he foretold the coming of Christ, saith thus: This, because it hath not authority from Scriptures, may as easily be contemned as approved. In which words there is a conclusion with a minor, and the major is to be supplied by the rules of logic thus: That which hath not authority from Scriptures, may as easily be contemned as approved: but this opinion is for therefore. Behold a notable argument against all unwritten traditions. Augustine, book 2. cap. 9. de doct. Christ. In those things which are plainly set down in Scripture, are found all those points which contain faith and manners of living well. Vincentius Lirinen saith, the Canon of the Scripture is perfect, and fully sufficient to it self for all things.

Beside these testimonies, other reasons there be that serve to prove this point. I. The practice of Christ and his Apostles, who for the confirmamatiō of the doctrine which they taught, used always the testimony of Scripture, neither can it be proved, that they ever confirmed any doctrine by tradition. Act. 26.22. I continue unto this day, witnessing both to small and great, saying none other things then those which the Prophets and Moses did say should come. And by this we are given to understand, that we must always have recourse to the written word, as being sufficient to instruct us in matters of salvation. II. If the believing of unwritten traditions were necessary to salvation, then we must as well believe the writings of the ancient Fathers as well as the writings of the Apostles, because Apostolical traditions are not else where to be found but in their books. And we may not believe their sayings as the word of God, because they often err being subject to error: and for this cause their authority, when they speak of traditions, may be suspected: and we may not always believe them upon their word.

Objections for Traditions.

First they allege 2. Thess. 2.15. where the Apostle bids that Church keep the ordinances which he taught them either by word or letter. Hence they gather, that beside the written word, there be unwritten traditions, that are indeed necessary to be kept and obeyed. Ans. It is very likely, that this Epistle to the Thessalonians was the first that ever Paul writ to any Church, though in order it have not the first place; and therefore at that time when this Epistle was penned, it might well fall out, that some things needful to salvation were delivered by word of mouth, not being as yet written by any Apostle. Yet the same things were afterward set down in writing, either in the second epistle or in the epistles of Paul.

Object. II. That Scripture is Scripture, is a point to be believed: but that is a tradition unwritten: and therefore one tradition there is not written, that we are to believe. Ans. That the books of the old and New Testament are Scripture, it is to be gathered and believed not upon bare tradition, but from the very books themselves, on this manner. Let a man that is endued with the spirit of discerning, read the several books, withal let him consider the professed author thereof which is God himself, and the matter therein contained, which is a most divine and absolute truth full of piety; the manner and form of speech, which is full of majesty in the simplicity of words: the ende whereat they wholly aim, which is the honor and glory of God alone, &c. & he shall be resolved that Scripture is Scripture, even by the Scripture it self. Yea, and by this means he may discern any part of Scripture, from the writings of mē whatsoever. Thus thē scripture proves it self to be scripture: & yet we despise not the universal consent or traditiō of the Church in this case; which though it do not persuade the conscience, yet is it a notable inducement to move us to reverence, & regard the writings of the Prophets and Apostles. It will be said, where is it written that scripture is scripture? I answer, not in any one particular place or book of scripture, but in every line and page of the whole Bible to him that can read with the spirit of discerning, and can discern the voice of the true pastour, as the sheep of Christ can do.

Object. III. Some books of the canon of the Scripture are lost, as the book of the wars of God, Num. 21.14. the book of the just. Joshua 10.13. the books of Chronicles of the Kings of Israel and Judah. 1.King. 14.19. the books of certain prophets, Nathan, God, Iddo, Ahiah, and Semiah: and therefore the matter of these books must come to us by tradition. Answ. Though it be granted that some books of Canonical scripture be lost: yet the scripture still remains sufficient because the matter of those books (so farreforth as it was necessary to salvation) is contained in these books of Scripture that are now extant. Again, I take it to be a truth (though some think otherwise) that no part of the Canon is lost: for Paul saith, Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures, &c. Rom. 15.4. Where he takes it for granted, that the whole Canon of holy scripture was then extant. For if he had thought, that some books of scripture had been lost, he would have said: whatsoever was written and is now extant, was written for our learning and comfort. For books that are lost serve neither for learning nor comfort. Again to hold that any books of scripture should be lost, calls into question God's providence, and the fidelity of the Church, who hath the books of God in keeping, and is therefore called the pillar and ground of truth. And touching the books before mentioned, I answer thus: The book of the wars of God, Num. 21. 14. might be some short bill or narration of things done among the Israelites, which in the days of Moses went from hand to hand. For sometime a book in Scripture signifieth a roll or catalogue, as the first chapter of Matthew, which containeth the genealogy of our Savior Christ is called the book of the generation of Jesus Christ. Again, the book of the just, and the books of Chronicles, which are said to be lost, were but as the Chronicles of England are with us: even political records of the acts and events of things, in the kingdom of Judah and Israel: out of which the Prophets gathered things necessary to be known, and placed them in holy scripture. As for the books of Iddo, Ahiah, Semiah, Gad, and Nathan, they were contained in the books of the Kings and Chronicles and in the books of Samuel, which were not written by him alone, but by sundry prophets, 1. Chr. 29.29. as also was the book of Judges. As for the books of Solomon which are lost, they did not concern religion and matters of salvation, but were concerning matters of philosophy and such like things.

Object. IV. Moses in Mount Sina, beside the written law, received from God a more secret doctrine, which he never writ, but delivered by tradition or word of mouth to the Prophets after him; and this the Jews have now set down in their Cabala. Ans. This indeed is the opinion of some of the Jews, whom in effect and substance sundry Papists follow: but we take it for no better then a Jewish dotage. For if Moses had known any secret doctrine beside the written law, he would never have given this commandment of the said law, thou shalt not add anything thereto.

Object. V. Heb. 5. 12. God's word is of two sorts, milk and strong meat. By milk we must understand the word of God written wherein God speaks plainly to the capacity of the rudest: but strong meat is unwritten traditions, a doctrine not to be delivered unto all, but to those that grow to perfection. Ans. We must know, that one and the same word of God is milk and strong meat, in regard of the manner of handling and propounding of it. For being delivered generally and plainly to capacity of the simplest, it is milk; but being handled particularly and largely, and so fitted for men of more understanding, it is strong meat. As for example, the doctrine of the creation, of man's fall, and redemption by Christ, when it is taught overly and plainly, it is milk: but when the depth of the same is thoroughly opened, it is strong meat. And therefore it is a conceit of man's brain, to imagine that some unwritten word is meant by strong meat.

Object. VI. Sundrie places of scripture be doubtful: and every religion hath his several exposition of them, as the Papists have theirs, and the Protestants theirs. Now then seeing there can be but one truth, when question is of the interpretation of Scripture, recourse must be had to the tradition of the Church, that the true sense may be determined and the question ended. Ans. It is not so: but in doubtful places scripture it self is sufficient to declare his own meaning: first by the analogy of faith, which is the sum of religion gathered out of the clearest places of scripture: secondly, by the circumstances of the place and the nature and signification of the words: thirdly by conference of place with place. By these and like helps contained in scripture, we may judge which is the truest meaning of any place. Scripture it self is the text and the best gloss. And the scripture is falsely termed the matter of strife, it being not so of it self, but by the abuse of man.

And thus much for our dissent concerning traditions, wherein we must not be wavering but steadfast, because notwithstanding our renouncing of popery; yet popish inclinations and dispositions be rife among us. Our common people marvelously affect human traditions: yea man's nature is inclined more to be pleased with them, then with the word of God. The feast of the nativity of our Savior Christ is only a custom and tradition of the Church, and yet men are commonly more careful to keep it then the Lord's day, the keeping whereof stands by the moral law. Positiue laws are not sufficient to restrain us from buying and selling on the Sabbath: yet within the twelve days no man keeps market. Again see the truth of this in our affection to the ministry of the word: let the preacher allege Peter and Paul, the people count it but common sluffe, such as any man can bring; but let men come and allege Ambrose, Augustine, and the rest of the fathers: oh, he is the man, he is alone for them. Again, let any man be in danger any way, and straight he sendeth to the wise man or wizard: God's word is not sufficient to comfort and direct him. All this argues that popery denied with the mouth, abides still in the heart: and therefore we must learn to reverence the written word by ascribing unto it all manner of perfection.

Our Consent.

Touching Vowes this must be known, that we do not condemn them altogether, but only labor to restore the purity of doctrine touching this point, which by the Church of Rome from time to time hath been corrupted and defaced. We hold therefore that a vow is a promise made to God touching some duties to be performed unto him: and it is twofold, general, or special. The general vow is that which concerns all believers: and it is made in the covenant both of the law, and of the Gospel. I will here only speak of the vow which is made in the covenant of the Gospel, in which there be two actions: one of God, the other of man. God in mercy on his part promiseth to men the remission of sins and life everlasting: and man again for his part promiseth to believe in Christ, and to obey God in all his commandments. Al men ever made this vow unto God, as the Jews in circumcision: which also they renewed so often as they received the Passover: & in the new testament all that are baptized do the like. And in Baptism this vow is called the stipulation of a good conscience, whereby we purpose to renounce our selves, to believe in Christ, and to bring forth the fruits of true repentance: and it ought to be renewed so oft as we are partakers of the supper of the Lord. This vow is necessary and must be kept as a part of the true worship of God; because it is a promise, wherein we vow to perform all duties commanded of God either in the law or in the Gospel. It may be demanded, considering we are bound to obedience, how we bind our selves in baptism thereto. Ans. Though we be already bound partly by nature and partly by the written word, yet may we renew the same bond in a vow, and he that is bound may further bind himself, so it be for this ende, to help his dullness for want of zeal, and to make himself more forward in duties of love to men and the worship of God: to this ende David sware to keep the law of God. Psal. 119.116. though he were bound unto it by nature and by the written law it self.

The special vow is that, which doeth not reach to the person of all believers, but only concerns some special men upon some special occasions. And this kind of vow is twofold. The first, is the vow of a ceremonial duty in the way of service to God: and it was in practice in the Church of the Jews under the old testament: examples hereof are two especially, the first was the vow of the Nazarites, whereto no kind of men were bound by God's commandment, but they bound themselves: God only prescribing the manner and order of keeping the same with rites pertaining thereto, as abstinence frō wine, the not cutting of their hair, and such like. The second example is of the Jews, when of their own accords, they vowed to give god house or land, sheep or oxen, or any like things, for the maintenance of the legal worship: and of this also God prescribeth certain rules, Levite 27. Now these vows were part of the Jewish pedagogue or ceremonial law, wherein God trained up the Jews in the old testament: and being observed of them, they were parts of God's worship: but now under the Gospel they are not: being all abolished with the ceremonial law, to which Christ put an ende at his death upon the cross. It is true Paul made a vow, and since kept the same, in the time of the new testament, Act. 18. yet not as a part of God's worship: but as a thing indifferent for the time, wherein he only condescended to the weakness of the Jews, that by this means he might bring them the better unto Christ. And whereas Christ is called a Nazarite, Matth. 2.23. we may not think he was of that very order, because he did not abstain from wine: but he was so termed because he was the verity & accomplishment of this order. For by it was signified that God's Church was a peculiar people severed or chosen out of the world, and that Christ in respect of holiness was also separated from all sinners. And the words in S. Matthew, he shall be called a Nazarite, are borrowed from the book of Judges, cap. 13. where they are properly spoken of Sampson, and in type or figure of Christ. For as Sampson saved Israel by his death, so did Christ save his Church. And as Sampson killed his enemies more by death then by life, so did Christ. It is plain therefore that this kind of vow bindeth not us: for there are no more ceremonies to be kept under the gospel for parts of God's worship, but the outward rites of baptism and the Lord's supper. Vowes concerning meats, drinks, attire, touching, tasting, times, places, days, were proper to the Jews.

The second kind of special vow is that whereby a man promiseth freely to perform some outward and bodily exercise, for some good ende: and this vow also (if it be made accordingly) is lawful, and belongs both to the Church of the old and new testament. In the old we have the example of the Rekabites, Ier. 35. who by the appointment of Jonadab their father abstained from strong drink, and wine, from planting vineyards and orchards: whereby Jonadab intended only to break them before hand, and to acquaint them with their future condition and state, that they should be strangers in a foreign land: that so they might prepare themselves to endure hardness in the time to come. And now in the new testament we have warrant in like manner to vow: as if a man by drinking of wine or strong drink, find himself prone to drunkenness, he may vow with himself to drink no more wine nor strong drink for so long time, as he feels the drinking thereof will stir up his infirmity, and minister occasion of sinning. Of this kind also are the vows in which we purpose and promise to God, to keep set times of fasting, to task our selves in prayer and reading of holy scriptures, and to give set alms for special causes known to our selves, and to do sundry like duties. And that we be not deceived in making such vows, certain rules must be remembered: I. that the vow be agreeable to God's will and word: for if it be otherwise, the making as also the keeping thereof is sin. Vowes must not be the bonds of iniquity. II. It must so be made, that it may ftand with Christian liberty. For we may not make such things necessary in conscience, which God hath made free. Now Christian liberty allows unto us the free use of all things indifferent, so it be out of the case of offense. Hence it follows that vows must be made and kept or not kept, so farreforth as in conscience they may stand or not stand with our liberty purchased by Christ. III. The vow must be made with consent of superiors, if we be under government. Thus among the Jews the vow of a daughter might not stand, unless the consent of Parents came thereunto. IV. It must be in the power & ability of the maker thereof, to do or not to do. A vow made of a thing impossible, is no vow. V. It must be agreeable to the calling of him that maketh it: that is, both to his general calling as he is a Christian, and to that particular calling whereein he liveth. If it be against either one or both, it is unlawful. VI. It must be made with deliberation. Rash vows be not lawful, though the things vowed may be done lawfully. VII. The ende must be good which is to preserve and exercise the gifts of faith, prayer, repentance, obedience, and other virtues of the mind; as also to testify our thankfulness unto God for blessings received. These are the principal rules that must be observed in making of vows: and herewithal must be remembered, that vows made on this manner, are by themselves no part of God's worship, but only helps and furtherances thereunto: and thus are we to esteem of all the vows of the new Testament. And 〈◊〉 much of special vows, and of our consent herein.

The dissent or difference.

The points of difference between us touching vows are especially three.

• I. The Church of Rome teacheth that in the New Testament we are as much bound to make vows, as was the Church of the Jews, and that even in external exercises. We say no: considering the ceremonial law is now abolished: and we have only two ceremonies by commandment to be observed, Baptism, and the Supper of the Lord. Again we are not so much bound to make or keep vows as the Jews were; because they had a commandment so to do, and we have none at all. But they allege to the contrary the Prophet Isaiah, chap. 19.20. who speaking of the time of the Gospel, saith, The Egyptians shall know the Lord, and shall vow unto him and keep it. I answer two ways: first, that the Prophet in this place expresseth and signifieth the spiritual worship of the New Testament by ceremonial worship then used: as he doth also in the last chapter where he calleth the ministers of the new testament Priests and Levites. Secondly, we grant, the Church of the New Testament makes vows unto God, but they are of moral and evangelical duties; which must not be left undone: and if vowing will indeed further them, it is not to be neglected. And therefore so oft as we come to the Lord's Table, we in heart renew the vow and promise of obedience. And though vows be made of things and actions indifferent, yet are they not any parts of God's worship, which is the point to be proved.

  Again they allege, Psal. 75.11. Vowe unto God and perform it. And they say that this commandment binds all men. Answ. That commandment first binds the Jews to the making of ceremonial vows. Again David here speaks of the vowing of praise and thanksgiving unto God: and so he expounds himself, Psal. 56. 12. My vows are upon me, I will offer praises unto God: and this vow indeed concerneth all men, because it respects a moral duty, which is to set forth the praise of God.

• II. Point of difference. They also hold, that vows made even of things not commanded, as meats, drinks, attire, &c. are parts of God's worship, yea that they tend to a state of perfection, in that the keeping of them brings man to an higher estate then the keeping of the law can do. We flatly say, no: holding that lawful vows be certain stays and props of God's worship, and not the worship it self. For Paul saith plainly, 1. Tim. 4.8. Bodily exercise profiteth little, but godliness is profitable for much. Again, as God's kingdom is, so must his worship be: and God's kingdom standeth not in outward things, as in eating, drinking, and such like actions: and therefore his worship standeth not in outward things.
• III. Point of difference. They maintain such vows to be made, as are not agreeable to the rules before named: and herein also we are to dissent from them. The first and principal is, the vow of continency, whereby a man promiseth to God to keep chastity always in single life, that is, out of the estate of wedlock. This kind of vow is flat against the word of God: and therefore unlawful. For Paul saith, 1. Corinth. 7.9. If they cannot contain, let them marry. 1. Tim. 4.1. It is a doctrine of devils to forbid to marry. Hebr. 13.4. Marriage is honorable among all, and the bed undefiled. Again, this vow is not in the power of himself that voweth: for continency is the gift of God, who giveth not it unto all, but to whom he will and when he will, and as long as he will. They allege, that in the want of continency, fasting and prayer obtain it. Answ. It is not so: God's gifts be of two sorts: some are common to all believers, as the gift of faith, repentance and the fear of God, &c. others are peculiar to some only, as the gift of continency, 1. Corinth. 7.7. I would that all men were as I myself am, but every man hath his proper gift of God, one this way, another that way. Now, if we fast and pray for the increase of the common gifts of God, as faith, repentance, and all such as are needful to salvation, we may obtain them in some measure, but the like cannot be said of particular gifts. The child of God may pray for health or wealth, and not obtain either of them in this world; because it is not the will of God to vouchsafe these blessings to all men: and Paul prayed three times to be delivered from a temptation, and yet obtained not his suite. And so may we likewise pray for chastity in single estate, and yet never obtain it: because, it may be, it is the will of God to save us without it. This vow therefore we abhor as a thing that hath heretofore and doth still bring forth innumerable abominations in the world. Yet here mark in what manner we do it. First of all, though we mislike the vow: yet we like and commend single life. Marriage indeed is better in two respects: first because God hath ordained it to be a remedy of continency to all such persons as cannot contain: secondly because it is the seminarie both of Church and common-wealth; and it bringeth forth a seed of God for the enlarging of his kingdom. Yet single life in them that have the gift of continency, is in some respects to be preferred. First, because it brings liberty in persecution. Thus Paul saith, 1. Corin. 7.26. I suppose it to be good for the present necessity for a man so to be. Secondly, because it frees men from the common cares, molestations, and distractions that be in the family, verse. 28. Such shall have trouble in the flesh, but I spare you. Thirdly, because single parties do commonly with more bodily ease and liberty worship God: it being still presupposed, that they have the gift of continency. v. 34. The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit.

Again, though we mislike the vow, yet we hold and teach, that men or women being assured that they have the gift of continency, may constantly resolve and purpose with themselves to live and lead a single life. 1. Cor. 7. 37. He that standeth firm in his own heart that he hath no need, but hath power of his own will, and hath so decreed in his heart that he will keep his virgins, he doth well. And we embrace the saying of Theodoret on 1. Tim. chap. 4. For he doth not (saith he) blame single life or continency, but he accuseth them that by law enacted compel men to follow these. And men made themselves chaste for the kingdom of heaven, Matth. 19.12. not by vow, but by a purpose of heart, which is far less then a vow, and may be changed upon occasion, whereas a vow cannot, unless it do evidently appear to be unlawful.

Thirdly, for such persons as are able to contain, to live single for the ends before named, indeed we hold it to be no counsel of perfection, yet do we not deny it to be a counsel of expedience, or outward ease: according to that which Paul saith, v. 25. I give mine advise —, and 35. I speak this for your commodity not to entangle you in a snare.

Lastly, we think that if any having the gift of continency, do make a vow to live single, and yet afterward marry (the said gift remaining) they have sinned. Yet not because they are married but because their vow is broken. And thus said Augustine of widows that married after their vow. lib. de bono viduit. cap. 9.

The second is the vow of poverty and monastical life, in which men bestow all they have on the poor: and give themselves wholly and only to prayer and fasting. This vow is against the will of God. Act. 20.35. It is a more blessed thing to give then to receive. Prov. 28.7. Give me neither riches nor poverty. Deut. 28.22. Poverty is numbered among the curses of the law: none whereof are to be vowed. And it is the rule of the holy Ghost, 2. Thess. 3. 10. He that will not labor, namely in some special and warrantable calling, must not eat. And v. 12. I exhort that they work with quietness and eat their own bread. Now when as men live apart from others, giving themselves only to prayer and fasting, they live in no calling. And it is against the general vow made in baptism, because it freeth men from sundry duties of the moral law, and changeth the proper ende of man's life. For every man must have two callings. The first is a general calling of a Christian, by virtue of which he performeth worship unto God, and duties of love to men. The second is a particular calling, wherein according to his gift he must do service to men in some function, pertaining either to the Church or commonwealth whereof he is a member. And the first of these twain must be performed in the second: and the second in and with the first. The ende of man's life is, not only to serve God by the duties of the first table, but by serving of man in the duties of the second table to serve God. And therefore the love of our neihhbour is called the fulfilling of the whole law, Rom. 13.10. because the law of God is practiced not apart, but in and with the love of our neighbor. This being so, it is manifest that vowed poverty in monkish life makes many unprofitable members both of Church and common-wealth.

And though we mislike this vow also, yet we do it, holding these conclusions. I. That a man may forsake all his goods upon special calling, as the Apostles did, when they were sent to preach the Gospel through the whole world. Secondly goods may be forsaken, yea wife, children, parents, brethren, and all, in the case of confession, that is, when a man for the religion of Christ is persecuted and constrained to forsake all he hath. For then the second table gives place to the duties of the first. Mark. 10.29. II. That, for the time of persecution, men may withdraw themselves (just occasion offered) and go apart to wildernesses or like places, Heb. 11.37. yet for the time of peace I see no cause of solitary life. If it be alleged that men go apart for contemplation and spiritual exercises, I say again that God's grace may as well be exercised in the family as in the cloister. The family is indeed as it were a school of God, in which they that have but a spark of grace, may learn & exercise many virtues; the acknowledgement of God, invocation, the fear of God, love, bountifulness, patience, meekness, faithfulness, &c. Nay here be more occasions of doing or taking good, then be or can be in a cloister. III. That, we condemn not the old and ancient Monks, though we like not everything in thē. For they lived not like idle-bellies, but in the sweat of their own brows, as they ought to do: and many of them were married: and in their meat, drink, apparel, rule, vow, and whole course of life, differed from the Monks of this time; even as heaven from earth.

The third vow is of regular obedience, whereby men give themselves to keep some devised rule or order, standing most commonly in the observation of exercises in outward things, as meats and drinks, and apparel, &c. This vow is against Christian liberty, whereby is granted a free use of all things indifferent, so it be without the case of offense. Gal. 5.1. Stand fast in the liberty wherein Christ hath made you free. Coloss. 2. 16. Let no man judge you in meat and drink. To conclude, whereas the Papists magnify these their vows, & yet make no such account of the vow in baptism: we for our parts must be contrary to them, not only in judgment, but also in practice: and we ought to have special care to make good the vows we have plight to God according to his commandment. In our creation we made vow of obedience: and being received into the covenant of grace, we vowed to believe in Christ, and to bring forth fruits of new obedience, and this vow is renewed as oft as we come to the Lord's table: our duty therefore is, to perform them also to God, as David saith, Vow unto God and keep it: and if we keep them not, all turns to our shame and confusion. Men stand much on the keeping of that word which they have passed to men, and it is taken for a point of much honesty, as it is indeed. Now then, if there be such care to keep touch with men, much more should we have care to keep covenant with God.

Our consent.

Conclus. I. We acknowledge the civil use of images as freely and truly as the Church of Rome doth. By civil use I understand, that use which is made of them in the common societies of men, out of the appointed places of the solemn worship of God And this to be lawful, it appeareth; because the arts of painting and grauing are the ordinance of God: and to be skillful in them is the gift of God, as the example of Bezaleel, and Aholiab declare, Exod. 35. • 0. This use of Images may be in sundry things. I. In the adorning & setting forth of buildings: thus Solomon beautified his throne with the image of lions. And the Lord commanded his temple to be adorned with the images of palm trees, of pomegranates, of bulls, cherubes, and such like. II. It serves for the distinction of coins; according to the practice of Emperors and Princes of all nations. When Christ was asked, Math. 22. whether it was lawful to give tribute to Caesar or no? he called for a penny and said, Whose image or superscription is this, they said, Caesars: he then said, Give to Caesar the things that are Caesars: not condemning but approving the stamp or image upon his coin. And though the Jews were forbidden to make images in way of representation, or worship of the true God: yet the Sycle of the sanctuary, which they used, specially after the time of Moses, was stamped with the image of the Almond tree, and the potte of Manna. III. Images serve to keep in memory friends deceased, whom we reverence. And it is like, that hence came one occasion of the images that are now in use in the Roman Church. For in the days after the Apostles men used privately to keep the pictures of their friends departed: and this practice after crept into the open congregation; and at last, superstition getting head, images began to be worshipped.

Conclus. II. We hold the historical use of images to be good and lawful: and that is, to represent to the eye the acts of histories, whether they be human, or divine: and thus we think the histories of the Bible may be painted in private places.

Conclus. III. In one case it is lawful to make an image to testify the presence or the effects of the majesty of God, namely when God himself gives any special commandment so to do. In this case Moses made and erected a brazen serpent, to be a type, sign, or image to represent Christ crucified. John. 3.14 And the Cherubes over the mercieseat served to represent the majesty of God, to whom the Angels are subject. And in the second commandment it is not simply said, Thou shalt not make a graven image: but with limitation, Thou shalt not make to thyself, that is, on thine own head upon thine own will and pleasure.

Conclus. IIII. The right images of the New Testament which we hold and acknowledge, are the doctrine and preaching of the Gospel, and all things that by the word of God pertains thereto. Gal. 3. Who hath bewitched you that ye should not obey the truth, to whom Jesus Christ was before described in your sight and among you crucified. Hence it follows that the preaching of the word, is as a most excellent picture in which Christ with his benefits are lively represented unto us. And we dissent not from Origen, contra Cels. lib. 8. who saith, We have no images framed by any base workman, but by such as are brought forth and framed by the word of God; namely patterns of virtue, and frames resembling Christians. He means that Christians themselves are the images of Christians.

The difference.

Our dissent from them touching images stands in three points. I. The Church of Rome holds it lawful for them to make images to resemble God, though not in respect of his divine nature; yet in respect of some properties and actions. We on the contrary hold it unlawful for us to make any image, any way to represent the true God: or, to make an image of anything in way of religion, to worship God, much less the creature thereby. For the second commandment saith plainly, Exod. 20.4. Thou shalt not make to thyself any graven image, or the likeness of anything in heaven, &c. The Papists say, the commandment is meant of the images of false gods. But, will they, nill they, it must be understood of the images of the true Jehovah; and it forbids us to resemble God, either in his nature, properties, or works, or to use any resemblance of him for any sacred use: as to help the memory, when we are about to worship God. Thus much the holy Ghost who is the best expounder of himself, teacheth most plainly, Deut. 4.15,16. Thou sawest no image at all (either of false or true God) and therefore thou shalt not make any likeness of anything. And again the Prophet Isaiah, chap. 40.18. reproving idolaters, asketh to whom they will liken God, or, what •• militude will they set upon him. and v. 21. Know ye nothing? have you not heard? hath it not been told you from the beginning? As if he should say, have ye forgotten the second commandment, that God gave unto your fathers? And thus he flatly reproves all them that resemble the true God in images. But they say further, that by images in the second commandment are meant idols, that is (say they) such things as men worship for gods. Answ • If it were so, we should confound the first and second commandments. For the first, Thou shalt have no other gods before my face, forbids all false gods, which man wickedly frames unto himself, by giving his heart and principal affections thereof, to them: and therefore idols also are here forbidden, when they are esteemed as God's. And the distinction they make that an Image is the representation of true things, an Idol of things supposed, is false. Tertullian saith, that every form of representation is to be termed an Idol. And Isidore saith, that the heathen used the names of image and idol indifferently in one and the same signification. And Saint Stephen in his apology, Act. 7.4. • . calls the golden calf an Idol. Jerome saith, that idols are images of dead men. Auncient Divines accord with all this which I have said. Lactantius saith, • nst lib. 2. cap. 19. Where images are for religions sake, there is no religion. The Council of Elibera • can. 36. decreed, that nothing should be painted on the walls of Churches, which is adored of the people. Origen, We suffer not any to worship Jesus at altars, images and temples: because it is written, Thou shalt have none other God's. And Epiphanius faith, It is against the authority of the Scriptures to see the image of Christ, or of any Saints hanging in the Church. In the seventh Council of Constantinople, these words of Epiphanius are cited against the Encratitae. Be mindful be loved children not to bring images into the Church, nor set them in the places where the Saints are buried, but always carry God in your hearts: neither let them be suffered in any common house: for it is not meet that a Christian should be occupied by the eyes but by the meditation of the mind.

Arguments of the Papists.

The reasons which they use to defend their opinions are these, I. In Solomon's temple were erected Cherubims, which were images of Angels, on the Mercieseat where God was worshipped: and thereby was resembled the majesty of God: therefore it is lawful to make images to resemble God. Answ. They were erected by • special commandment from God, who prescribed the very form of them and the place where they must be set: and thereby Moses had a warrant to make them; otherwise he had sinned: let them show the like warrant for their images if they can. Secondly the Che • ubins were placed in the holy of holies in the most inward place of the Temple, and consequently were removed from the sight of the people, who only heard of them: and none but the high priest saw them, and that but once a year. And the Cherubims without the veil though they were to be seen, yet were they not to be worshipped. Exod. 20.4. Therefore they serve nothing at all to justify the images of the church of Rome.

Object. II. God appeared in the form of a man to Abraham, Gen. 18. 1, 13. and to Daniel, who saw the ancient of days sitting on a throne, Dan. 9. Now as God appeared, so may he be resembled: therefore (say they) it is lawful to resemble God in the form of a man or any like image in which he shown himself to men. Ans. In this reason the proposition is false: for God may appear in whatsoever form it pleaseth his majesty; yet doth it not follow, that man should therefore resemble God in those forms: man having no liberty to resemble him in any form at all; unless he be commanded so to do. Again, when God appeared in the form of a man, that form was a sign of God's presence only for the time when God appeared and no longer; as the bread and wine in the Sacrament are signs of Christ's body and blood, not forever but for the time of administration: for afterward they become again as common bread and wine. And when the holy Ghost appeared in the likeness of a dove, that likeness was a sign of his presence no longer then the holy Ghost so appeared. And therefore he that would in these forms represent the Trinity, doth greatly dishonor God, and do that for which he hath no warrant.

Object. III. Man is the image of God, but it is lawful to paint a man, and therefore to make the image of God. Ans. A very cavil: for first a man cannot be painted, as he is the image of God, which stands in the spiritual gifts of righteousness and true holiness. Again, the image of a man may be painted for civil or historical use, but to paint any man for this end to represent God, or in the way of religion, that we may the better remember and worship God, it is unlawful. Other reasons which they use, are of small moment, and therefore I omit them.

II. Differ. They teach and maintain, that images of God and of Saints may be worshipped with religious worship, specially the crucifix. For Thomas of Watering saith, Seeing the cross doth represent Christ, who died upon a cross, and is to be worshipped with divine honor: it followeth that the cross is to be worshipped so too. We on the contrary, hold they may not. Our principal ground is the second commandment, which containeth two parts: the first forbiddeth the making of images to resemble the true God: the second forbids the worshipping of them, or God in them: in these words, Thou shalt not bow down to them. Now, there can be no worship done to anything less then the bending of the knee. Again the brazen serpent was a type or image of Christ crucified, John. 3.14. appointed by God himself: yet when the people burned incense to it, 2. King. 18.4. Hezekiah brake it in pieces, and is therefore commended. And when the devil bad our Savior Christ, but to bow down the knee unto him, and he would give him the whole world: Christ rejects his offer, saying,