The Levites Scourge, Section 7
SECT. VII. Divers remarkable passages in the Assemblie of Divines, related in the Letter to the Primate of Armagh.
BEcause this Letter, or rather unsealed advertisement, sent to an eminent Member of the Assemblie, hath beene made as a Match anoynted with the Brimstone of the Adversaries malice, to kindle a fire of envie against the Doctor, which hath consumed his whole estate, and dazled the eyes of many of his Friends in the Assemblie, that they could not look upon him any more as a faithfull Fellow-builder, but rather as a deceitfull Work-man· I will here truly acquaint thee, Reader, with all those passages in that Letter, that any way reflect on the Assemblie.
After an Encomium of the Prolocutor for his speciall gift of praying, not so much ex tempore, as de tempore, rather to fish out the learned Archbishops judgement in those controverted poynts, then to satisfie his curiositie, the Doctor related three great disputes which held the Assemblie many days. The first, concerning the eighth Article of Religion; the second, concerning the eleventh; the third, concerning the second clause in the New Covenant. The first, whether those words in the Article, (The three Creeds ought throughly to be received and beleeved) might stand. The second, whether in the definition of justification, the imputation of Christs active obedience as well as his passive ought to be mentioned. The third, whether those words in the New Covenant, I will endeavour the extirpation of Poperie and Prelacie, that is, government by Archbishops, Bishops, &c, shall passe without any qualification or addition of the words papall or tyrannicall or independent. The Assemblie voted affirmatively in all three, the Doctor in the two former concurred with them, but dissented in the latter: upon what grounds he concurred in the former and dissented in the latter, the ensuing Speeches made in the Assemblie will declare.
The first Speech concerning the eighth Article, before the Assemblie of DIVINES.
M. Prolocutor,
THat we may not Penelopes tela… texere & retexere, doe and undoe; and that it may not be said of our votes, as Charles the fifth spake sometimes of the decrees at their Diets, that they were like Vipers, the latter always destroying the former; What I shall humblie offer to this Assemblie, shall be in confirmation of our last vote concerning the three Creeds, read in our Church. The exception of some of our learned Brethren, are taken either at the titles ▪ or the Creeds themselves: Against the titles, that the Nic…ne Creed▪ is in truth the Constantinopolitane; that the Creed which goeth under the name of Athanasius, was either made by Anastasius, as some affirm, or Eusebius Vercellensis, as our incomparable Iewell relates.Apol. Eccl. Ang. p. 2. c. 1. divis. 1. Certainly Meletius the Patriarch of Constantinople, in his Epistle to Iohn Do…sa resolves negatively, Athanasio falso ascriptum symbolum cum appendice illo Romanorum Pontificum adulteratum luce lucidius contestamur: we contest that it is cle…rer than day light, that this Creed is falsely father'd upon Athanasius, and is adulterated by the adding of a clause inserted by the Roman Bishop; and for that which is called the Apostles Creed, the father who so christened it is unknown. Hereunto I answer, that though the entire Creed, which is read in our Churches, under the name of the Nicen, be found totidem verbis in the Constantinopolitane; yet it may be truely called the Nicen, because the greatest part of it is taken out of that of Nice. And howsoever, some doubt whether Athanasius were the author of that Creed which beares his name, yet the greater number of the learned of latter ages intitle him to it; and though peradventure he framed it not himself, yet it is most agreeable to his doctrine, and seemeth to be drawn out of his works, and in that regard may be rightly tearmed his Creed. And for the third Creed, although I beleeve not, that either the Apostles joyntly or severally dictated it: yet I subscribe to Calvins judgement, who saith, that it was a summarie of the Christian Faith, extant in the Apostles dayes, and approved of by them. Howsoever, according to the rule of Aristotle, Loquendum cum vulgo, licet sentiendum cum sapientibus, we must use the language of the vulgar, though we vote with wise men, and think as they doe. And certaine it is, these three Creeds, for many hundreds of years, have generally passed under the titles of the Nicen, the Athanasian, and the Apostles. So much for the titles. Against the Creeds themselves, the exceptions which are taken, either concern the form of propounding the Articles, or the matter and doctrine of them; concerning the manner of propounding them, it is objected to be in too peremptorie a way, under pain of damnation, and that they ought to be thoroughly beleeved. To the former I answer with Leo, where it is said, Whosoever holds not this Creed, shall perish everlastingly;Vid. Vossium de 36 Symbolis. It is understood of such as have capacity to understand it, and their consciences are convinced of the truth of it. To the latter, that thoroughly to beleeve it, signifies no more then throughout, and entirely, and that not for the authoritie of the Creeds themselves, but for the Scripture by which they are confirmed. The exceptions against the matter or doctrine of the Creeds, either concern the first Article, God of God, or the Article about the descent into hell. For the first, there can be no doubt at all of it, for the Sonne is of the Father, and therefore the Father and Sonne being God, it must needs follow, that Christ is God of God, neither will it hence follow, that the Deitie of the Sonne is of the Deity of the Father. For the argument holdeth not a concreto ad abstractum, verbi gratiâ, it will not follow, Deus passus est, ergo deitas passa est, God suffered, ergo the deity suffered: nor this, Maria est mater Dei, ergo est mater deitatis; Mary is the mother of God, ergo she is mother of the Deity. Yea but Calvin saith, Christ is autotheos, God of himselfe; the answer is easie, Christ is God of himselfe, ratione essentiae; but God of God, ratione personae. And whereas it is objected, that if he be Deus de Deo, it must be either per productionem essentiae, or communicationem; by the production, or communication of the essence: though Beza, and other of our Divines stick not at the latter phrase, yet it followeth not; for it is sufficient to prove him God of God, that his person is generated of the Father, and it is safer to say that hee hath communem essentiam cum patre, then communicatam. rather common then communicated. For the latter, concerning descent into Hell, all the Christians in the world acknowledge, that CHRIST some way descended into hell, either locally, as many of the ancient fathers, Latimer the martyr, Bilson and Andrews, and Noel in his catechism (commanded to be taught in all Schools, soon after the publishing the 39 Articles expound it) or vertually as Durand, or metaphorically as Calvin, or metonymically as Tilenus, Perkins, and this Assembly; and therefore no man need to make scruple of subscribing to the Article, as it stands in the creed, seeing it is capable of so many orthodoxall explications, and therein I desire that this Assembly in their aspersions would (after the example of the harmony of confessions) content themselves with branding onelyonly the popish exposition of this Article, which taketh hell for limbus patrum, or purgatory (Netherland regions, extra anni solisquevias) for any of the other foure interpretations, they are so far from being Hereticall, that it hath not bin proved that any of them is erroneous.
M. Prolocutor,
The second Speech, to the eighth Article.THough there is nothing more tender then Conscience, every scrupulus there is more painful then surculus in carne a thorn in the flesh; & though nothing ought more now to be soght after, when not only Christs seamlesse coat, but his mysticall body is rent & torn asunder, then foreign, and foreign to seek the truth in love, and love in truth; and therfore I shal be most willing to any kind of reason able foreign condescending, to give satisfaction to our learned brethren: yet on the other side, they may doe well to think of that maxime in the canon law, turpis pars quae discordat toti, it is an unsound part which differs from the whole body, and not nodos inscirpo quaerere, to except against undoubted verities, and most warrantable expressions, such as have bin debated in this Article▪ namely, Deus de Deo, & symbola recipi debere: for these are the lapides offensionis, rocks of offence.
That Christ is Deus de Deo, God of God, is thus cleerly proved out of Scripture; whosoever is God and the Son of God, must needs be God of God; but Christ is God and the Son of God, ergo &c. But it hath bin objected, if he be God of God, then he must have his essence communicated to him from the Father, and so be essentiatus a patre, essentiated, or natured from the Father: this will not follow, no more then that Socrates is essentiatus a Sophronisco, but onelyonly that he is genitus a patre, begotten of his Father, and so is recipiens essentiam, or habens essentiam communicatam a patre; which manner of speech is approved of by Beza, Act 14 Trin▪filius est a patre per ineffabilem totius essentiae communicationem ab aeterno:In ep. ad Polon▪ the Son is from the Father by an unspeakable communication of his whole essence from eternity: and Symlerus, non negamus silium habere▪ essentiam a Deo patre, sed essentiam genitam negamus: we do not deny that the Son hath his essence from God the Father, but we deny that the essence is begotten, and why should we boggle at this phrase,Iohn 5.26. when our Lord himself acknowledgeth, Ioh. 5.26. omnia mihi data sunt a patre meo, & pater dedit filio habere vitam in se, all things are given me of my Father? Neither doth this any way contradict Calvin his autotheos, God of himself; which form of expression, though some protestants as well as papists have excepted against, yet I am of Whitakers mind, in his answer to the 7th reason of Campian, hat it is verissime & sanstissime dictum, most truly and religiously spoken;Hom. de temp. 88. nam si ex se Deus non est, omnino Deus non est: for if he be not God of himself, he is not God at all: let St Augustine be the umpire, and reconcile both, Christus ad se Deus, dicitur ad patrem filius; Christ may be considered two wayes, either absolutely, and so he is Deus ex se, God of himself, as the Father is and the holy Spirit; or relatively, as filius, and so he is Deus de Deo, as he is the Son, so he is God of God: yea but these phrases may be taken in an ill sense, and so may all the Articles of the Creed, as you may see in the Parisian censure set out by the Jesuits; nay so may the whole Scripture, as St Peter teacheth us, which foreign the ignorant & unstable pervert: what then, must we weed up all the flowers of Paradise, because hereticks, like spiders, suck such juice out of them which they turn into poyson?
2. For the other expression [ought to be received] as I conceive, it may be thus justified. Whatsoever articles may be firmly and evidently proved out of scripture, ought to be received and beleeved, ar…. 6. But such are all the articles of these three Creeds, ergo &c. 2. Those to whose office and function it belongs, to declare and teach the people of God, what they may and ought to receive and beleeve, may use this expression. But it appertains to the office of the Pastors of the Church, especially met at a Synod for that end▪ to teach the people of God what they ought to receive and believe, ergo &c. 3. That form of words which hath bin used in Synods, held in the purest times, and is at this day used, not only in the harmony of all protestant confessions (as was shewed by a learned brother) but every day in most approved sermons, may be reteined. But such is this form, recipi & credi debere, ought to be received and beleeved, ergo, concil. Carth. 1▪ Caecilius a Bilta dixit, quam rem fugere ac vitare debemus, & a tanto scelere nos separare, said, which thing we ought to shun and avoyd, and to keep our selves from so great a sin: Concil. Elib. can. 12. Lapsi in haeresin ad ecclesiam recurrentes incunctanter recipi debent; poenitentia iis non est den…ganda. Concil. Neo. can. 1. Those that are fallen into heresie, returning to the Church, ought readily to be received, repentance is not to be denyed unto them. Presbyter moechus ab ecclesia pelli debet, an incontinent presbyter ought to be driven from the church. Conc. La…d. quod non oporteat angelos inv…cari, that we ought not to call upon Angels. & can. 59. quod non oporteat libros non canonicos legi in ecclesia, that books that are not canonicall, ought not to be read in church. But our acute and learned brother demandeth, qua fide recipiendi sint hi articuli, ecclesiastica an divina? with what kind of faith, humane or divine? I answer, at the first propounding of them, if we have nothing to say against them fide ecclesiastica, or humana, by a humane faith, or the faith of the church, out of reverence to our mother the church; but after we have examined them and compared them with Scriptures, then fide divina, by a divine faith: as the Samaritans at the first believed, fide humana by a humane faith, upon the relation of the woman; but afterwards, when they heard Christ himself, and saw his miracles, fide divina.
The first Speech concerning the eleventh ARTICLE.
M. Prolocutor▪
THere are two sorts of things which are not defined without great difficulty, things of the highest, and of the lowest nature; the former can hardly be defined in regard of their exceeding perfection, the latter for their extream imperfection: of the former no definition is capable, the latter are capable of no exact definition, but only some imperfect description: and therefore as Aristotle defines materia prima, the first matter, by meer negations, quod nec quid, nec quantum, nec quale, neither substance, nor quantitie, nor qualitie, &c. So Plato defines God, that he is foreign, neither body nor colour, &c. To this later kind we may well referre justification, of which we read that high eulogie in the Bohemian Confession, Hoc caput doctrinae ex omnibus apud nos pro maximo & gravissimo capite habetur, ut in quo summa evangelii posita est, & quo christianismus fundatur, & in quo preciosus nobilissimusqu… thesaurus salutis aeternae, unica & viva cons…latio divina comprehenditur: this is the chief head of doctrine, in which consists the sum of the whole Gospell, &c▪ This excellencie of the subject notwithstanding ought not to dull the edge of our most diligent search into it, but sharpen it rather, to endeavour so to define justification, that wee may justifie our definition. Which wee cannot doe, without distinguishing of a three-fold righteousnesse: first, a perfect righteousnesse, but not inherent; of which, 2 Cor. 5.21. secondly, inherent, but not perfect; of which, Luke 1.75. and Apoc. 22. 11. thirdly, perfect and inherent▪ of which, Heb. 12.23. The first, is the righteousnesse by which wee are justified; the second, by which wee are sanctified; and the third, by which wee are glorified. The first consisteth as well of Christs active as his passive obedience, and in the imputation thereof by faith consisteth the essence of our justification, which may be thus defined: an act of God, The definition of justification.whereby he acquitteth every penitent and beleeving sinner, by not imputing to him his sins, and imputing to him the perfect satisfaction and righteousnesse of Christ. Every part of this definition may be proved by clear testimonies of Scripture; and besides, it hath that foreign, certain mark or touch-stone of a true definition, that it meeteth with all doubts, and confronteth all errors broached against the nature of justification: first, the error of the Libertines, by that clause, every penitent: secondly, of the Antinomians, in the clause, not imputing their sinne: thirdly, the Socinians, in the clause, perfect satisfaction: and lastly, the Arminians and Papists, in the last clause, imputing Christs righteousnesse, no habit or act of ours▪ no, not the act of faith. The testimonies of Scripture, because they are readie at hand to every one, I shall forbear to quote at this present and conclude with culling out of some passages of th… ancient Fathers, the rather to confound our Romish adversaries, who putting on a brazen face, challenge the champions of our Faith to produce but one testimonie of any Divine or Doctor of the Church, who taught, that a man was justified by another mans righteousnesse, before Calvin or Luther. We accept of the challenge, and alledge first Iustin Martyr, foreign. O the inestimable and unexpected mercies of God! The transgression of many is hid in one righteous One, and the righteousnesse of One acquitteth many. Ierom, ut nos efficeremu… justitia Dei in ipso, non nostra, nec in nobis: that we might be made the righteousnesse of God in him, not ours, nor in us. August. serm. 6. de verb. Apost. Videte duo▪ justitia Dei, non nostra; in ipso, non in nobis: observe two things; it is Gods justice, not ours; and in him, not in us. Et tract. 3. in Iohan. Omnes qui ex Ad…mo in peccato, peccatores, omnes qui per Christum justificati, justi; non in se, sed i… illo: all that are justified by Christ, are just, not in themselves, but in him. Et in Psal. 21. Mors Christi morte fugatur, & Christi nobis justitia imputatur: our death is put to flight by Christs death, and Christ his righteousnesse is imputed to us. Bernard. ad Mil. Temp. c. 12. Adae peccatum imputabitur mihi, & Christi justitia ad me non pertinebit? Adams sin is imputed to me, and shall not Christ his righteousnesse belong to me? Et Serm. 61. in Cant. Nempe factus es tu mihi, Christe, justitia à Deo: nunquid mihi verendum; ne una amb… bus non sufficiat? non est pallium breve, quod non possit operire duos; & te pariter & me operiet larga & aeterna justitia: thou, O Christ, art made righteousenesse unto me from God: need I fear lest thy righteousnesse, being but one, cannot suffice us both? it is no short or scantie cloak or garment, that cannot cover two; thy large and eternall justice or robe of righteousnesse, shall cover both thee and me.
M. Prolocutor,
The second Speech, to the eleventh Article.IUdicious and devout Calvin, alluding to the words of the Prophet, let us draw water out of the well… of salvation, Calvin. praefat. Institut.saith, nusquam legimus reprehens…s …ui nimium de puteo aquae vivae hauserint: none ever were found fault with, for drawing too much out of the well of life. Sith then we have free libertie to draw, and the water is so precious and soveraign,Cypri. de ce…t. Dom. the well so full and exubera…t, that, as S. Cyprian speaketh, quantumfidei capacis aff…rimus, tantum gratiae inundantis haurimus; we take up so much grace as our faith can hold or receive. I professe, for my owne part, I had rather draw more out of this well then lesse: they who are onelyonly for the imputation of Christs passive obedience, seem to me to draw bu… one bu…kes full but they who are for the imputation of both, two the former draw from thence only, pretium redemptionis, the price of our ransome; the other, meritum aeternae vitae, the merit of eternall life. But to leave all rhetoricall expressions, and handle th…s subtile question logically and scholastically.
First, we are to take notice of a double obedience of Christ; a generall, which he performed to the whole law through the whole course of his life: a speciall, which he performed to that particular command of his Father, to lay down his life for his sheep.
Secondly, when we speak of this generall and speciall obedience of Christ (which some tearm active and passive) though it be most true which Bernard saith, Christus in vita habuit actionem passivam; in morte passionem activam: Christ in his life performed a passive action; in his death he sustained an active passion. It is confessed on all hands, that both are necessarie to justification, & that Christ performed both for us; but then we must distinguish of this tearm, for us; for it may either signifie bono nostre, only for our good and behoof, or also loco nostro, in our stead and place; that Christ satisfied the punishment of the law, and fulfilled all the precepts thereof for us, that is, for our benefit, is not denyed by any: and therefore those texts, puer natus est nobis, & oportet nos implere omnem justitiam, & factus est sub lege ut eos redimeret; to us a Child is borne, and so we ought to fulfill all righteousnesse, and he was made under the law, that he might redeem those that were under the law, and the like might be spared; they are like the Lacedemonian swords, too short to reach their adversaries. But that he fulfilled the law, loco nostro, in our stead and place, that's denyed by Piscator and Vilenus; who conceive that the passive obedience only is imputed to us, et implet utramque paginam, not the active. Their principall reasons are.
Piscator and Tilenus.First, Christ as man, being a creature, was bound to fulfill the law of his Creator for himselfe, otherwise he had not been sacerdos inculpatus, Obj.a high Priest without blame▪ neither would his sufferings have steaded us: but, being an innocent man, he was not bound to satisfie for the breach of the law; that therefore is to be allowed to us which he did undergoe in our stead.
Secondly, the Scripture attributeth our redemption and reconciliation to the blood of Christ; Christs blood cleanseth us from all sin, 1 Io. 1, 9, and 6. Christ gave his flesh for the life of the world.
Thirdly, he that is freed from the guilt of all sins, of omission as well as commission, is to be reputed, as if he had fulfilled the law: for idem est esse iustum & insontem, it is all one to be a just and an innocent man. But by the imputation of Christs passive obedience we are freed from the guilt of all sin, as well of omission as commission, ergo &c.
Fourthly, if Christs active obedience be imputed to us, then there needs no remission of sins; for he who is esteemed to have fulfilled the law, needs no forgivenesse for the breach it.
Fifthly, those who are freed from eternall death, of necessitie attain everlasting life: but by the imputation of Christs passive obedience, we are freed from eternall death: ergo, by it we obtain everlasting life.
To the first, a three-fold answer may be given. First,Sol 1▪ that Christ, in regard of his hypostaticall union,Obj. was freed from all obligation of law, which otherwise had layen upon him, if he had been meer man. Secondly, admitting that Christ, as man, after he had taken upon him our nature, was bound to fulfill the law for himself; yet because he freely took upon him our nature, and consequently this obligation for us, his discharging it shall accrue to us: as if I freely enter into bond for another mans debt; if I discharge the bond, I both release my self and my friend. Thirdly, we must distinguish of a publike person and private; what a man doth as a private person, belongeth only to himself; but what he doth as a publike person, to himself and others.
To the second I answer,Sol. 2. that either the blood & death of Christ are taken by a Synechdoche, for his entire obedience, it being the coronis and crown of all; or that salvation and life is attributed to it, because it merited for us the imputation of Christs active obedience also.
To the third, he that is freed from sinne of omission is in the state of an innocent, but not of a just man:Sol. 3. he is indeed freed from all punishment, yet because he hath not actively fulfilled the law in the course of his life, he hath no good title to eternall life: by the law, hoc fac & vives, doe this and thou shalt live; he that is guiltie of no sin of omission, is equivalent to a just man, quoad liberationem à poena, but not quoad meritum aeternae vitae ▪ in regard of freedom from punishment, but not in regard of the meriting eternall life; secundum quid, non simpliciter; in some respects, not simplie.
Sol. 4.To the fourth, Christs righteousnesse cannot be imputed to us, before we are assoyled of our sinnes. For it is not righteous with God, to accompt him righteous, who hath no way satisfied for his sinnes, neither by himselfe nor other: the captive must be first freed, before he be advanced to honour.
To the fifth, though it follow by the connexion of the causes of our salvation,Sol. 5. that whosoever is freed frō eternall death, is stated in eternall life: yet it doth not follow that there is the same cause of both: as for example, if you open the leaves of a window, the sunnebeams shine into the roome; yet there is not one and the selfe same cause of opening the window, and the immission of the beams.
Thus I h…ve handled the poynt, foreign, by way of confutation: now foreign, by way of confirmation, I set to the proof thereof.
First, if justification be a distinct thing from redemption and satisfaction: then the imputation of Christs meer passive obedience will not suffice for our justification: but they are distinct things, Dan. 9, 24. He shall make an end of sin, he shall make reconciliation for iniquitie, and bring in everlasting righteousnesse. 1 Cor. 1, 30. He is made to us, righteousnesse, and sanctification, and redemption.
Secondly, that which is imputed to us, is called righteousnesse, and foreign, Rom. 5. but meer passive obedience makes not a man righteous, but only patient, ergo, &c.
Thirdly, the fulfilling of the ceremoniall law is a different thing from Christs passive obedience; but that is imputed to us, by the reason which our adversaries bring, because Christ did not that for himself, in regard he had no sin; whereof all those legall acts were a kind of confession: and therefore it must be allowed to us.
Fourthly, If part of Christs active obedience be imputed to us, why not the whole? But the adversaries confesse, that Christs voluntarie submitting himself to death, and offering up himself for a sacrifice to God (which are parts of his active obedience) are imputed to us: for otherwise his bare sufferings had not been meritorious, Ergo, his whole active obedience is imputed to us.
Fifthly, unlesse Christs actuall fulfilling of the law be imputed to us, we are debarred of eternall life, which is promised to none but such who in themselves or by Christ have fulfilled the law, according to those texts, fac hoc & vives: & si vis ad vitam ingredi, serva mandata: doe this and thou shalt live, and if thou wilt enter into life, keep the Commandements.
If Christ were not bound to fulfill the law for himself, upon our adversaries own ground, his fulfilling the law must be imputed to us: but he was not bound to fulfill the law for himself. First, because he was not persona humana, & lex datur personae, non naturae; Christ was not a humane person, and the law is given to the person, not to the nature. Secondly, because as Son of man, he is Lord of the Sabbath, and so of the law. Thirdly, because he is the King of the Church, to prescribe lawes to his subjects, not to himself, and all power is given to him both in heaven and earth. Lastly, because no man will say, that Christ in heaven hath any obligation upon him, yet there he hath his humane nature: that nature therefore, as in him it was hypostatically united to the deitie, was free from all tye in regard of himselfe; what he engaged himself was for us, and to be allowed on our accompt.
M. Prolocutor,
The third Speech, to the eleventh Article.AS S. Gregorie said, plus debeo Thomae, quam Petro, I a… more indebted to Thomas then Peter ▪ because his doubting of Christs resurrection occasioned a more sensible demonstration thereof then otherwise we should have had: so truly I may say, we are much beholding to him, who first moved the scruple concerning the imputation of Christs sole satisfaction; for it hath occasioned the resolution, not onelyonly of that doubt, but of many other concerning the communicatio idiomatum, the effects of the hypostaticall union, the nature of the law, and the faithfuls title to heaven.
It is true, there hath been some clashing among the worthie Members of this Assemblie: but it hath been like the collision of steel and flint, whereby have been struck out many sparks of divine and saving truth. Nothing seemeth to me now to hinder the putting the question to the vote and determining it ex voto, according to our desire, but the vindication of it from aspersions cast upon it by foure sorts of mis…reants, the Antinomians, the Papists, the Arminians, and Socinians.
First, the Antinomians object, if Christs active righteousnesse be imputed unto us, then are not we bound to keep the law, because Christ hath kept it for us.
This objection may be assoyled with a double answer: first, that this active obedience of Christ is imputed to none but true penitents. For though repentance be no cause of our justification, yet it is conditio requisita in subjecto, a condition required in the subject▪ and to beleeve the remission of our sins, by imputation of Christs satisfaction and righteousnesse without a sincere and serious purpose to forsake all our transgressions, and walk in newnesse of life, is an act, not of Faith, but of presumption. Secondly, I grant, that Christs righteousnesse being imputed to us, we are not bound to fulfill the law hoc nomine to justify us before God, or procure us a title to the Kingdom of Heaven: but for other ends, namely, to glorifie God, obey his will, to testifie our thankfulnesse to our Redeemer, to shew our faith by our works, to make our election sure to our selves, to adorn our profession with a holy conversation, to avoyd scandall, and avert Gods judgements.
Secondly, the Papists object, if Christs active obedience be imputed to us, then either the whole, or a part of it: not a part, for that will make us righteous but in part: not the whole, for then no other should have share in it, but our selves; and everie particular beleever should be as righteous as Christ himself, and everie o…e as another.
But this objection may be assoyled by a three-fold answer. First, there is a double totum or whole, totum extra quod nihil est, & totum cui nihil deest: a whole out of which there is nothing; as the whole water is in the basin; and a whole to which nothing is wanting, as the whole soul is in every part of the body; for the soul is tota in toto, and tota in qualibet parte. Christs whole obedience in the first sense is imputed to us, not in the second. 2. All believers, according to the speech of Luther, are aeque justi ratione justitiae imputatae, equally just in respect of imputed justice, though not inhaerentis, of inherent; in respect of passive, not active righteousnesse. Thirdly, aeque pronunciamur justi, ut Christus; we are equally pronounced just, as Christ; that is, we are as truely acquitted and absolved as he; sed non pronunciamur aeque justi, but not pronounced equally just: for his justice was inherent, ours imputed; his from himself, ours from him; his of infinite worth, sufficient to justifie all beleevers; ours of finite, and sufficient only for our selves.
The Arminians object, if foreign credere, or the very act of believing justifie us, then not Christs imputed righteousnesse. But the very act of believing justifieth, as the Apostle saith, Abraham beleeved, and it was counted to him for righteousnesse. To this I answer, that saith may be considered either ratione actus, or ratione objecti, in regard of the act, or of the object. Faith justifieth not ratione actus, for then some work should justifie; but ratione objecti, not in regard of the act, but in regard of the object; as the spoon feeds the child, in regard of the milk in it; and the chirurgions hand heals, in regard of the playster he applies: those that were healed by looking upon the brazen serpent, were not cured by the sharpnesse of their sight, for the purblind were as well healed as the sharp-sighted, but by a supernaturall vertue at that time given to the object, the brazen serpent, a type of Christ.
4. The Socinians object, God doth not justifie man by an act of injustice: but it is injustice to punish one man for another, or attribute one mans righteousnesse to another: for, justitiae est suum cuique tribuere, it is the office or property of justice to give to every man his owne; therefore we are not justified by the imputation of Christs active or passive obedience. But this objection may be assoyled with a double answer. First it is not against justice, but agreeable to justice, to lay the debt or penalty of one man upon another, in case that one man voluntarily undertake for the other▪ and becomes his surety: as it was just to lay Cimon in the gaol for his father Miltiades debt, after he ingaged himself for it, and made it his own: neither was it unjust to put out one of Zaleuchus his eyes for his sons adulterie, after hee undertook to satisfie for his son, and to save him one eye, who otherwise should have lost both. Secondly when God imputes Christs righteousnesse unto us, he gives us our own, namely, that which Christ hath purchased for us by his death: and secondly in regard of our union with Christ, whatsoever is Christs in this kind, is ours, and Ro▪ 5. he that hath given Christ to us, hath given his righteousnesse also.
M. Prolocutor,
THe Roman orator in his oration pro Sex…o Roscio Amerino writeth of Caius Fimbria, The fourth speech to the eleventh Article.that he indicted Q. Scaevola upon a strange point, that he would not suffer himself to be slain out-right by him, diem Scaevolae dixit, quod non totum …elum corpore recepisse… ; accused Scaevola, for not receiving his whole weapon into his body: methinks some of our brethren put in a like bill against us, that we suffer them not to have a full and fair blow at us; quod non tota t…la argumentorum rec…piamus, that we receive not the weapons of their arguments whole & entire, I will therefore propound their arguments, as neer as I can remember, in their own words to the best advantage, and then return a punctuall answer unto them. If any of their arro…s be headed, if any of their s…ords be keen edged and sharp pointed, if any of their arguments have acumen & robur, sharpnesse and strength, they are these five following.
Every humane creature is bound to fulfill the Law of God for himself jure creationis, Obj. 1.by the right of creation. But Christ is a humane creature, ergo he was bound to fulfill the Law of God for himselfe, and consequently he fulfilled it not in our stead.
To the consequence inferred upon the conclusion of this Syllogism, I have spoken heretofore. I now answer to the Syllogism it self, by distinguishing of humana creatura, a humane creature, which may be taken either ratione naturae onelyonly, or ratione personae also; which may be so tearmed, either in regard of the nature, or the person: every humane creature ratione naturae & personae, that is, such a creature as hath not only humane nature but a humane person also, is bound to fulfill the morall Law for himself: but Christ was not so; he had a humane nature, but no humane person. Now we know, Lex datur personae, the Law is given to the person, Thou shalt doe this, or thou shalt not doe that.
Obj. 2.In the accompt of the law, and all judiciarie proceedings, it is all one to be insons & justus, to be guiltlesse and righteous: but by the imputation of Christs satisfaction we are accompted guiltlesse before God: ergo righteous and fully justified.
I answer: There are two sorts of causes in courts of justice, criminall and civill; in criminall it is true, idem est esse insontem & justum, it is all one to be accompted innocent, and just: but not in civill, where justice hath a respect to reward: and in that regard, a guiltlesse man is not necessarily a just man, that is, a deserving man. It was not sufficient for Demosthenes to plead for Ctesiphon, that he was a harmelesse man, and therefore ought in justice to have the crown; but he proves that he was a deserving man, and by the law ought to have it as his due.
Thirdly, Justification is a judiciary act opposite to condemnation;Obj. 3. but imputation of active obedidience is no judiciary act opposite to condemnation, ergo, &c.
God is said to be a righteous judge,Sol. not only in respect of inflicting punishment rightly, but also in conferring rewards and crowns of glory▪ & justification hath respect to both, for there are two questions put to us at Gods tribunall; first, what hast thou to say for thy self, why thou shouldst not be condemned to hels torments? the answer is, I confesse I have deserved them by my sins; but Christ hath satisfied for me: the second question is, what canst thou plead why thou shouldst in justice receive a crown of glory, sith thou hast not fulfilled the law? the answer is, Christ hath fulfilled the law for me: both these are expressed by Anselm in his book de modo visitandi infirmos; si dixerit, meruisti damnationem; dic, Domine, mortem Domini nostri Iesu Christi obtendo inter me & mala merita mea; ipsiusque meritum …ffero pro merit…, quod ego debuissem habere, nec habeo; if he, saith thou hast deserved damnation, answer thou, I set Christs death between me and my ill deserts, or wicked works▪ and I offer his merit for that merit which I should have, but of my self I have not.
Fourthly,Obj. 4. all they who are freed from the guilt of all sins of omission as well as commission, are accompted as absolutely righteous before God▪ but by the imputation of Christs meer passive obedience we are freed from the guilt of all sins, of omission as well as commission, ergo, &c.
I answer: This argument is a plain fallacie a dicto secundum quid ad simpliciter, Sol.from that which is said to be so in some respect, to that which is simplie so: he that is free from the guilt of the sin of omission, is as if he were righteous secundum quid, in some respect; that is, in regard of punishment and guilt, but not as a righteous man simplie, who hath a good title to a crown of glorie. For the taking away of guilt doth not necessarily put merit. Adam at the first moment of his creation was guiltlesse, yet had no merit which he might pretend as a title to the Kingdom of Heaven.
Obj. 5.Fifthly, every doctrine of Faith ought to be founded upon Gods Word; but our pretending a title to the Kingdom of Heaven, by the imputation of Christs active obedience, hath no foundation in Gods Word, ergo, &c.
Sol.It hath foundation in Gods Word; namely; in these texts, fac hoc & vives; si vis ad vitam ingredi▪ ser…a mandata, doe this and thou shalt live; and if thou wilt enter into life, keep the commandements: and we establish the law by faith; and these shall walk with me in white robes, for they are worthy: upon these foundations we build this fort for truth; none may enter into the Kingdom of Heaven, who have not some way fulfilled the law (fac hoc & vives) and that in the rigour thereof, exactly and perfectly; but all true beleevers enter into the Kingdom of Heaven; and I subsume (they have not fulfilled the law exactly and perfectly in their own persons.) Ergo, they have fulfilled it by their suretie. Christ his fulfilling the law therefore is imputed to them.
Concerning the resolve of the Assemblie, that the whole obedience of Christ is imputed to everie beleever.
M. Prol…cutor,
THe expression agreed upon by the Assemblie,The fifth speech to the eleventh Article. seemes liable to three exceptions, redundancie, deficiencie, and noveltie: redundancie, in the word whole; deficiencie, in the word obedience; and noveltie, in the word imputed: as Tertullian saith of the serpent, quot colores tot dolores; so we may say here, quot literae tot liturae.
The first exception is of redundancie: for within the accompt of the whole obedience of Christ commeth his obedience to the ceremoniall law, which yet is not imputed to us, because we ought no obedience to it; it was no part of our debt, and therefore our suretie his laying it down commeth not upon our accompt.
The second exception is of deficiencie in the word obedience, for it falls short of that which is imputed to us. For Christs originall righteousnesse is not comprised under either his active or passive obedience; yet that also must be imputed to us, as Beza elegantly demonstrateth, putting the case thus: we were accomptable to the divine justice for three things, originall corruption, sins of omission, and sins of commission.
To this three-fold maladie a three-fold remedie was to be applyed: to our originall sins, Christs originall righteousnesse: to sins of omission, Christs active: to sins of commission, his passive obedience. If the accuser of the brethren article against us at Christs bar, thou wert conceived and born in sin: the answer is, but my mediators conception and birth was without sin; if he article, thou hast omitted many duties of the law: the answer is, Christ hath fulfilled the law for me; if he article in the third place, thou hast committed many actuall sins against the law: the answer is, Christ hath satisfied for them by his death and passion.
The third exception is of noveltie: for the imputation of Christs active and passive obedience was never defined for dogma fidei, a doctrine of faith, till the Synods held at Gap and Privase in our memorie. But these aspersions may be easily washed away thus.
First, though we were not bound to the ceremoniall law, yet the Iewes were: to whom this obedience of Christ was necessarily to be imputed, and this seemeth to be the decision of the Apostle, Gal. 4, 4. Made under the law, to redeem them that were under the law.
Secondly, though Christs originall righteousnesse were most requisite in him to qualifie him to be both our high Priest and sacrifice, that he might be an immaculate lamb and an high Priest separated from sinners; and though this originall righteousnesse hath influence into our birth, to cleanse it: yet, as Rivetus acutely observeth, it was not properly the work of Christ, but of the holy-Ghost sanctifying him in the womb, and in that regard not to be imputed to us as any act of our mediator.
Thirdly, though in the Synods above named the controversies which arose about this point, first between Piscator and Rivet, and after between Moulin and Tilenus, were determined; yet the doctrine it self was much more ancient: For besides the testimonies of Bernard, exhortat▪ ad templ. Chrys. 2. Cor. 5. Aug. in Psal. 21. and Iustin Martyr in quaest. heretofore alledged by me, Tilenus himself confesseth that it was Luthers opinion: and Calvin is expresse for it, in ep. ad Rom. 3. v. 31. Cum ad Christum ventum est, in eo invenitur exacta legis justitia quae per imputationem fit nostra; when we come to Christ, in him we find the exact justice of the law, which by imputation is made ours. And so is Peter Martyr, in ep. ad Rom. c. 8. Iustitia Christi qua lex impleta fuit, illorum jam est justitia, & illis à Deo imputatur: Christ his righteousnesse, by which the law is fulfilled, is now their righteousnesse, and imputed to them by God. And Vrsin. Catech. Perfecta satisfactio, justitia & sanctitas Christi mihi imputatur: Christ his perfect satisfaction, justice and holinesse, is imputed to me. And Hemmingius de justif. art. 2. Iustificatio hominis est credentis in Christum absolutio à peccato propter mortem Christi, & imputatio justitiae Christi: justification is the acquitting of a beleever from sinne for the death of Christ, and the imputation of Christs righteousnesse. And the Magdeburgenses, Cent. 1. l. 2. Iustitio, quam Deus impio imputat, est totum opus quod Christus mediator noster pro toto genere humano praestitit: all which Christ our mediatour did for all mankind is the righteousnesse which God imputeth to a sinner.
But here me thinks I heare those who are most active in the Assembly for the imputation of the meer passive obedience of Christ, like the Tribunes among the Romans, …b…unciare & intercedere, that they may hinder and stop the decree of the Assembly, alledging, that though some of the ancient Fathers, and not a few of the reformed Doctors cast in their white stone among ours: yet that we want his suffrage, who alone hath the turning voice in all debates of this kind, and that according to our protestation made at our first meeting we ought to resolve upon nothing in matter of faith, but what we are perswaded hath firm and sure ground in Scripture: and howsoever some texts have been alledged for the imputation of both active and passive obedience, yet that at our last sitting they were wrested from us, and all inferences from thence cut off, all the re-doubts & forts built upon that holy ground sleighted: it will import therefore very much those who stand for the affirmative part to recruit the forces of truth, and make up the breaches in our forts made by the adversaries batteries.
First, our first fort is built upon Rom. 5.18, 19. after this manner:Arg. 1. if we are made righteous by the obedience of Christ, his entire obedience must needs be imputed to us. But we are made righteous by the obedience of Christ, as the Apostle affirmeth in the text quoted. Therefore Christs obedience must needs be imputed to us.
Resp.In this fort they make a breach thus: by obedience the Apostle here understandeth that speciall obedience which Christ performed to the commandement of his Father, for laying down his life for his sheep; of which the Apostle speaketh, Phil. 2.8. He became obedient to death, even to the death of the crosse: therefore this text maketh nothing for the imputation of Christs active obedience.
Replic.But First, the breach is thus repaired: the word in the former verse is not foreign, but foreign, which is never taken in Scripture for suffering, or meer passive obedience.
Secondly, the Apostle saith, loc. supra. cit. many are made righteous; and righteousnesse came upon all to justification of life; and Christ is the end of the law for righteousnesse; and the abundance of grace, and gift of righteousnesse shall reign by one Jesus Christ: but no man is said to have justification of life, or abundance of grace, and the gift of righteousnesse, or to be made righteous, by suffering only: for the willing undergoing of punishment satisfieth the law but in part; it denominateth a man patient, but not absolutely righteous. Christ himself was not righteous only in regard of his sufferings; and therefore the imputation of them only unto us will not make us formally righteous, though it fully acquitteth us from all punishment.
Thirdly, the obedience here mentioned is set in opposition to Adams disobedience: but Adams disobedience was active: therefore Christs obedience must be active.
This argument may be illustrated by S. Bernards paraphrase, ad exhort, ad Templar. c. 11. ablato peccato, redit justitia; porro mors Chrsti m…rte fugatur, & Christi nobis justitia imputatur: plus potuit Adam in malo, quam Christus in bono? Adae peccatum imputabitur mihi, & Christi justitia ad me non pertinobit? Sin being taken away, righteousnesse returns; moreover, death is put to flight by the death of Christ, and Christs righteousnesse is imputed unto us: could Adam more hurt us by sin, then Christ benefit us by righteousnesse? Shall the sin of Adam be imputed to me and shall the righteousnesse of Christ no way belong unto me, or I have no interest in it?
Our second fort is built upon 2 Cor. 1.30. after this manner.Arg. 2. If Christ be made unto us righteousnesse, as righteousnesse is distinguished from redemption, then Christs active obedience is imputed to us as well as his passive. But Christ is made to us righteousnesse and sanctification, as they are distinct things from redemption, or satisfaction (as the letter of the text importeth, he is made to us of God righteousnesse, sanctification, and redemption.) Ergo, Christs active obedience is imputed to us as well as his passive.
Advers. Resp.In this fort they make a breach thus: Christ is made to us righteousnesse, as he is made wisdom, for so runneth the text; Christ is made to us of God wisdom, and righteousnesse, &c. But he is not made to us wisdom, by imputing his wisdom unto us▪ but by instructing us, and making us wise to salvation; therefore neither is he said to be made righteousnesse to us, because his righteousnesse is imputed to us; but because he sanctifieth us, and maketh us by his grace righteous and holy. But the breach is thus repaired.
Replicatio.First, whatsoever Christ is made unto us, he is made perfectly such unto us; else we shall lay a defect upon him, who is perfection it self. But Christ is not made perfectly wisdom, or sanctification, or righteousnesse to us, save onelyonly by imputing his own righteousnesse, and wisdom, and holinesse to us, which are most perfect: for, as for our inherent righteousnesse, and holinesse, and wisdom they are imperfect and defective; as all confesse, save Papists and Pelagians.
Secondly, Christ is so made righteousnesse to us, as he is made redemption: for so carrieth the letter; Christ is made to us righteousnesse, and redemption. But he is made redemption unto us, by imputing his passive obedience; therefore in like manner he is made righteousnesse unto us, by imputing the active obedience. Yea but, say they, Christs wisedom is not imputed to us: I answer, it is, and it covers our follies and errors, as his righteousnesse doth our sins; and by vertue thereof we are acompted wise unto salvation; and for proof of this exposition I alledge an Author of greatest authoritie next the Apostles, Clemens Romanus in his for…er Epistle ad Corinth. so highly cryed up by all the antients, p. 41. Non per nos ipsos justificam…r, neque per sapentiam nostram, intelligentiam▪ pietatem, aut opera, quae in puritate cordis & sanctimonia operati sumus; sed per fidem, per quam omnipotens Deus omnes ab initio justificavit: we are not justified by our wisedom or godlinesse, &c. but by faith by which God justified all from the beginning.
Thirdly, our third fort is built upon 2 Cor. 5, 21. after this manner:Arg. 3. those who are made the righteousnesse of God in Christ must needs have Gods righteousnesse imputed unto them. But Gods righteousnes in Christ is the perfect fulfilling of the law, ergo, the perfect fulfilling of the law is imputed to us.
In this fort they make a breach thus. By sin is here meant a sacrifice for sin:Resp. Advers. and it is granted on all hands that Christ was made a sacrifice for sin, that we might be accompted righteous before God; and this maketh for the imputation of the passive, but not the active obedience of Christ.Replic. But the breach is thus repaired.
First, there is no necessitie of expounding here sin by this glosse, a sacrifice for sin: the words will carrie as well another interpretation, namely, that as Christ was reputed a sinner for us, or in our stead: so we are accompted righteousnesse in him▪ But our sins are no way in him but by imputation, therefore his righteousnesse also is in us by imputation; and this is the current sense which we find in the expositions of the antient Fathers, Chrys. in hunc locum, p. 322. foreign, &c. he said not righteous, but righteousnesse; for that righteousnesse he speaks of is Gods, since it is not of works; and it is such in which there must be no stain, or spot, which cannot be inherent but imputed: he made the just to be unjust, that the unjust might be made just, and S. Aug. in Psal. 21. delicta nostra sua delicta feci…, In Rom. 5.ut justitiam suam nostram justitiam faceret: he made our sins his sins, that he might make his righteousnesse our righteousnesse.
Secondly, admit we take sin for sacrifice for sin in this place, this very interpretation rather strengthneth then weakneth the former argument: for that righteousnesse which is said to be in Christ would never have been ours,Assumpt. But the …ghteousnesse of Christ, as he was a sacrifice for sin, was to be unspotted wholly and without sin. Hebr. Ergo, as he was a sacrifice for sin, his holinesse was imputed unto us. if his death had not been a sacrifice for our sins: thus therefore I collect the argument out of this place.
The righteousnesse which is in Christ can be no otherwise ours then by imputation; but the righteousnesse here spoken of is the righteousnesse in Christ; ergo, it cannot be ours any other way then by imputation.
Thirdly, Christs sufferings are not properly his righteousnesse, though he who suffered were righteous, nay righteousnesse it self: neither are these sufferings now in Christ, but his active obedience and holinesse is truely and properly righteousnesse, and it remains in him; and is that eternall righteousnesse spoken of by the prophet Daniel, (c. 9, v. 14.) he shall take away sin, and bring everlasting righteousnesse.
Arg. 4.Our fourth fort is built upon Col. 2, 10. after this manner: if all the faithfull are compleat in Christ, as the Apostle here affirmeth, we are compleat in him in whom dwelleth the fullnesse of the God-head; then Christ supplyeth whatsoever is otherwayes defective in them, and yet required of them. But the perfect fulfilling of the law is required of them, which they cannot doe in their owne persons; ergo, Christs fulfilling it for them is imputed to them.
In this fort they make a breach thus:Advers. Sol. whatsoever we were bound to doe, Christ hath done for us, either in specie, or per aequivalentiam; in kind, or in value: according to which distinction, although the fulfilling of the law be not imputed to us in speci…i yet it is▪ per aequivalentiam, because his satisfaction is imputed to us▪ and so there is no defect in us, because no man is bound both to fulfill the law, and satisfie the breach thereof: we therefore having satisfied for the breach of the law are accompted as if we had fulfilled the law. But the breach is thus repaired.
No man who standeth rectus in curiâ, Replicatio.as Adam did in his innocencie, or the Angels before they were confirmed in grace, is bound both to fulfill the law, and to satisfie for the violation thereof; but to the one or to the other, to fulfil only the law primarily, & to satisfie for not fulfilling it in case he should transgresse; but that is not our present case. For we are all born and conceived in sinne, and by nature are the children of wrath, and are guiltie as well of Adams actuall transgression as our own corruption of nature drawn from his loyns. Therefore first we must satisfie for our sinne, and then by our obedience lay claim to life, according as it is offered us by God in his law, fac hoc & viv…s, doe this and live. Now we grant freely that Christs death is sufficient for the satisfactorie part; but, unlesse his active obedience be imputed to us, we have no plea or title at all to eternall life. To illustrate this by a lively similitude, and such an one to which the Apostle himself elsewhere alludes. In the Olympian games he that overcame received a crown of gold or silver, or a garland of flowers, or some other prize or badge of honour; but he that was overcome, besides the losse of the prize, forfeited something to the keeper of the games. Suppose then some friend of his should pay his forfeiture, will that intitle him to his garland? Certainly no, unlesse he prove masteries again, and in another race out-strip his adversarie, he must goe away crownlesse. This is our case by Adams transgression and our own: we have incurred a forfeiture, or penaltie; this is satisfied by the imputation of Christs passive obedience: but unlesse his active be also imputed to us, we have no plea or claim at all to our crown of glory; for we have not in our own persons so ru…, that we might obtain.
The VOTE.After this speech the Divines cryed generally to the Vote, and though some few of eminent parts in the Assemblie dissented, yet far the major part resolved for the affirmative; but before the close D. F. produced an advice of King James of blessed memorie directed to an Assemblie of Divines at Privase in France, for the deciding the present Controversie which here followeth.
Consilium serenissimi principis, Iacobi, Magnae Britanniae Regis, de controversia sequente sopienda.
FEcit Deus (inquit Solomon) hominem rectum, sed ipse infinitis se immiscuit quaestionibus. Cujus sententiae veritas hinc elucet, quod tam infinitae indies oriantur controversiae, quae tantum ad turbandam ecclesiae pacem spargi ubique videntur. Inter quas haec nupera non ante quadraginta annos nata, & qua car uit ecclesia annis mille quadringentis sexaginta, nec quicquam inde tulit d…trimenti; nunc vero inter duos doctissimos viros tan… acriter ventilata potest recenseri, utrum scilicet passiva Christi obedientia, qua vitam pro ovibus speciali mandato posuit, tantum nobis imputetur ad justi…iam; vel simul cum passivâ, activa etiam qua se legi obedientem praestitit.
Hanc quaestionem & quae inde emanant necessariò, quarum specimen in propositionibus Molinaei, & oppositionibus Tileni cer…ere licet, nec generatim discutere, nec particulatim examinare nobis est propositum: sed ex iis tantum quae legimus ipsi, & coram audivimus, consilium dabimus, quale fidei defensorem non dedecere arbitramur. Et hoc quidem illud erit; nempe, ut ipsa penitus sepeliatur quaestio cum omnibus inde emergentibus, & cum fas…i… & linteis quibus revinctum erat & involutum Christi corpus, in sepulchro relinquatur, ab iis presertim qui se cum Christo resurrexisse profitentur; ut, relictis impedimentis omnibus, òmnes simul in perfectum virum in Christo coalescamus: ne forte nimium altercando infantem vivum, quod indulgens mater non passa est, discindere; aut inco… sutilem Christi tunicam, quod crudelis non tulit miles, divider… videamur.
Haec consilii nostri summa: cuius ratio haec est, quaestio quod plan… nova si… ▪ … necessaria prioribus seculis inaudita, a conciliis non desinita a patribus non tractata, nec denique a scholasticis ipsis agitata. Apage ergo.
Deinde si utraque pars litigantium vel ab ipsis doct…ssimorum theologorum sententiis ab utrisque alla…is stare▪ vel in ecclesiarum judiciis quae ab ipsis utrinque afferuntur acquiescere vellet, non alio opus esset arbitro; cum & ipsi, ut ex eorum scriptis apparet, jam inter se consenserint ultro, & faelicissimum quaestioni finem imposuerint·
Proinde hortamur ac amicè monemus ne deinceps sina…t hasce controversias latiùs serpere; prae om…ibus, praelo ut abstineant, & scriptis hinc i…de pol…micis huic siti fomenta ne ministrent: denique ut fidele sit utrinque silemium, cum edificationi non serviant▪ nec al… tenda…t qua… ad dissociandos hominum animos in reliquis fidei capitibus consent…entium: quibus omnibus, si unquam alias, tum hisce praesertim temporibu… summa pax & concordia est summè necessaria.
Sint igitur m…mores plus semper tribuendum esse charitatis studio, quam scienti…e victoriae, secundum illud Apostoli: solliciti servare unitatem spiritus in vinculo pacis, & publico ecclesiae commodo privatam non anteferre gloriam.
JACOBUS Rex.
The advice of the most Gracious Prince, James, King of great Britain, for the quieting and composing the ensuing Controversie.
Eccl. 7.29.GOd made man upright, saith Solomon, but he found out many inventions: the truth whereof hence appeares, that there dayly grow such infinite controversies which seem to tend to no other end, then to disturb the peace of the Church. Among which this late question sprung up within these fortie years, which the Church of God knew not of for 1460 years and sustained thereby no detriment, but now hath been eagerly argued between two most learned men, may be ranked; whether the passive obedience of Christ, whereby he layd down his life for his sheep by the speciall command of his Father, be only imputed to us for righteousnesse, or together with the passive the active also whereby he render'd himself obedient to the law. This question, and those that necessarily arise from it, (a glimpse whereof we may see in the propositions of Molinaeus, and the oppositions of Tilenus) we have no mind either in generall to discusse, or in particular to sca…. But out of those things which we have read our selves, or heard from others in our presence, we will give such advice as we think will not mis-beseem the Defender of the faith. And that is this: to wit, that this question be altogether buried with those that depend upon it, and be left in the grave with the napkin and the linnen cloths wherein the body of Christ was wrapt, especially by them who professe themselves to be risen with Christ: that, all impediments being removed, we may all grow unto a perfect man in Christ Jesus: lest peradventure by too much wrangling we seem to cut in two the living child, which the tender-hearted mother would not endure; or divide the seamlesse coat of Christ, which the cruell souldier would not suffer. This is the substance of what we shall advise: the reason whereof is, because it is a question altogether new, and not necessarie, unheard of in former ages, not determined in any Councell, not handled by the fathers not disputed in the schools. Away with it therefore. Moreover, if both parties now contesting would either stand to the judgements of most learned Divines alleadged by both sides, or would test satisfied in the determinations of the churches urged by both, there needed no other Arbitrator; seeing they themselves, as appears by their writings, agree of their own accord, and have alreadie brought it to an happie issue.
Therefore we exhort and friendly advise you that you suffer not these controversies to spread any further: above all, that you keep from the presse, and adde not fuell to this fire by polemicall tractates.
Lastly, that there be faithfull silence on both sides: seeing they tend not to edification, nor serve to any other purpose then to distract m…ns minds otherwise consenting in all chief poynts of faith. To whom, if ever, especially in these dayes perfect concord is most necessarie. Let them therefore remember that they ought rather to strive to preserve charitie then to gain victorie according to that of the Apostle; endeavouring to keep the unitie of the spirit in the bond of peace; and not to prefer their private glorie before the publique good of the Church.
D. F. his speech before the Assemblie of Divines, concerning the new League and COVENANT.
M. Prolocutor,
OUr brethren of Scot…and desire a resolution from this Assemblie concerning the necessitie and lawfulnesse of entring into this new league; and how can we resolve them if we be not resolved our selves, as some of us are not? I shall therefore humblie offer to your serious consideration whether it be not fit to qualifie the word Prelacie when it is ranked with poperie and superstition, after this manner: I will endeavour the extirpation of poperie, and all antichristian, tyrannicall, or independent prel…cie; for otherwise by abjuring prelacie, absolutely some of us shall swear to forswear our selves. For prelacie, as also hierarchie, in the former and better ages of the Church were taken in the better part; hierarchie signifing nothing but a holy rule or government, and prelacie the preeminencie of one in the Church above another. Prelation is a relatio disquiparantiae, and praelati are relati to those over whom they are set; who may be either the flock, or the pastors themselves; if the flock, in that sense all that have charge of souls may be truely c…lled praelati, viz. gregi; for they are set over them to be their over-seers and spirituall rulers, Act. 8, 28. 1 Pet. 5▪ 2. Heb. 13, 17, 24, 1 Tim. 5.17. In this sense both S. Gregory and Bernard take the word; praelati non quae sua sunt, sed quae domini, quaerant: & non pastores, sed impostores; non doctores, sed seductores; non praelati, sed Pilati: let prelates not seek their own, but those things which are the Lords; now adays we have not teachers, but seducers; not shepheards, but deceivers; not prelates, but Pilat…; in which sentence, teachers, pastors and prelates are ranked together, as signifying the same persons: in which elegant antanaclasis you hear that doctors, pastors, and prelates, are a kind of synonoma's. In this sense, if we condemn prelates, and vote their extirpation, we shall with one breath blow all the Divines that have cure of souls, not only out of this Assemblie, but out of their Parsonages, & Vicaridges also. But if praelati are here in this covenant taken in reference to pastors themselves, and ministers of the Gospel, and thereby such are mean… only who are praepositi clero, set over Clergie-men themselves, as having not only some precedencie to, but authoritie over the rest: neither in this sense may we piously swear the eradication of them. For there are classes in the Netherlands, Intendents and Super-indendents in Germanie, Presidents in the reformed Synods in France, and Masters, Provosts, and Heads of Colledges, and Halls in our Universities, who have a kind of prelacie and authoritie over the fellows and students, whereof the major part are Divines, and in holy orders. Here I conceive it will be said, that none of these are aimed at, but only Diocesan Bishops alreadie banished out of Scotland, and prelates indeed they are in a more eminent degree; and if prelacie be restrained to them, it is Episcopacie that is principally shot at, to the extirpation whereof I dare not yeeld my vote or suffrage, lest this new Oath intangle me in perjurie. For both my self and all, who have received orders in this Kingdom, by the imposition of Episcopall hands, have freely engaged our selves by oath to obey our Ordinarie, and to submit to his godly judgement, and in all things lawfull and honest to receive his commands; if then we now swear to endeavour the abolishing of Epscopacy, we swear to renounce our canonicall obedience, that is, as I apprehend, we swear to forswear our selves.
It is true that the Dr was furnished with many other reasons for episcopacy, besides these; and of some he gave a hint in the assembly it self upon other occasions, as namely.