vse by the speciall grace of God as he loued Iacob but hated Esau f Mala. 1.2 and this election is verie firme effectuall and eternall 6 Reprobation 6. Reprobation is contrary to election wherupon the reprobate are so called by a metaphor taken either from coūterfeit siluer which is reiected g Iere. 6.30 h Heb. 6.8 or from a barrē soile which is left vntilled as cursed of God But it is to be noted that election and reprobation are taken two waies In deed they are properly referred to the condition of man alreadie created and through his fall corrupted that by election there might be signified a separation which in very deed might be in time through an effectuall calling i Mat. 3.12 Iohn 17.6 Isay 9.2 1. Pet. 1.2 of certaine men from amongst the cast-away sort of mankinde and that from darknesse to lightl. But by reprobation is signified a neglect or a casting away of some who beeing left to themselues and their corruption are forsaken of God k Isa 6.9 But they are often vsed metonimically for the very decree of Election Reprobation which God hath decreed in himselfe as Eph. 1.4 He chose vs in himselfe before the foundations of the worlde were layde that wee might bee holy and blamelesse before him in loue The mysterie whereof is hidden from vs Although both of them are manifest to vs in due time by those causes meanes or effects which God hath expressed in his word 7. The booke of life 7. The booke of life is twofold The first a materiall booke which is called the Bible that is a booke of holy things penned by the Prophets and Apostles teaching the way of eternall life The second metaphoricall which after the Hebrues manner to whom a Booke signifieth a Catalogue or reckoning vp of certaine men as in Genes 51. Matth. 11. appeareth is attributed to God by a metaphor and similitude or anthropopathy and is often vsed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a foreknowing or knowledge of God It is threefold First wherein hee hath written as it were in his booke of remembrance all men generally not onely by name but also hath foreknowne them according to euery ones byrth fort qualitie and death before the framing of the world wherof Dauid Psal 139.16 In thy booke all were written when the very dayes were framed The second wherein are contained the deeds of them which are at any time liuing according whereunto they shall be iudged neyther are their deeds onely rherein contained but euen also their banishments teares sorrowes and afflictions of which the Psalmist speaketh Psal 56.9 a, Apoc. 20 12. Dan. 7.10 MalaC 3.19 The third in which are written as many as are appointed before hand to life and it is taken for the very election of those on whom God hath determined freely to bestow life eternall whose names are for that respect saide to bee written in that booke b, Exod. 32 32. which also is called the booke of the liuing c Esai 6.9 29. And the Lambes booke of life d. Apoc 20 12. Phil. 4 3. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently may it be tearmed a Booke e. Dan. 12.1 ezech 139. the writing of the house of Israel and the closet of the Lord also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the booke of the Infranchisement of the Church and citie of God But their names are said to be written therein whom God by electing hath intitled and by intitling hath elected least any should thinke that he can hide from his owne conscience those thinges which are euill Moreouer least any should suppose that god hath no care ouer him for god hath as much care and knowledge of the number of his children and seruants as any the best and wisest father of a familie whereupon Luke 10.50 Reioyce saith Christ that your names are written in the heauens Againe in the like figure of speech Iud. 4. the reprobate are saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee prescribed of olde to this condemnation not with incke and paper for God needeth no bookes whereby to bee put in remembraunce but through his foreknowledge iudgement and diuine predestination and they that depart from god are said to be written in the earth Iere. 17.13 as on the other side Theophilact deuoutly vpon the 10. of Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath written our names in the heauens not as branded but as in the remembrance and grace of God What is the order and processe of these wordes Although in god who is the sincerest essence and with whom all things are present they cannot be so distinguished yet in the course of Nature and in respect of our selues they may be so ranged successiuely that the first may bee the knowledge as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the generall foreknowledge of god 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the purpose of god which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his counsell and decree f. Act 2.23 Eph. 1.13 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination g. Rom 8.28 29. 4. Election which order thou hast Eph. 1.4.5 hee chose vs in Christ after that he predestinated vs but on the contrary Reprobation answereth Election 5. An effectuall calling in time which is subordinate to Election from eternitie and a casting off in time which is subordinate to reprobation Whereof Ro. 11.1 Hath God then cast off his people 6. Iustification followeth Vocation 7. and Glorification Iustification a. Rom. 8.30 as impenitencie or hardnesse of heart doth follow casting off and condemnation hardnesse of heart Whether is there Predestination or no That there is it is proued 1. by the testimonies of the Prophetes Exodus 33 34. I will haue mercy on whom I will haue mercie Ierem. 1.5 before I fashioned thee in the wombe I knew thee Malach. 1.3 Iacob haue I loued but Esau haue I hated 2 By the testimonie of Christ Iohn 3.18 I know whom I haue chosē 3 Of the Apostle 2 Pet. 1.10 Giue diligence that you may make your election calling sure in you b Rom. 8 28 9.15.98 Act. 13.48 As many as were ordayned to eternal life beleeued 4 By arguments because it is meete that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is not to be called to accompt should doe with his owne what shall please him and the same God being most wise and not subiect to change hath ordeined the creation of man to a certaine end not to an vncertaine euent VVhat is praedestination It is the eternall immutable and most wise purpose of God going in order before all the causes of saluation and damnation by which he hath decreed to adopt of his meere grace in Christ some out of all mankinde and those to call effectually to iustifie them through faith and to glorifie them by his iust iudgment to reprobate and put by others in Adam and themselues and to punish them for their sinnes
might manifest his iustice and mercie 2. The primitiue or outward cause mouing vnto it the calamitie of mankinde and the tyranny of the Diuell ouer mankinde 3. The antecedent or inward cause mouing here vnto was the vnspeakeable loue of God the father towards his creature as it is said Ioh. 3.16 So God loued the world that hee gaue his onely begotten sonne c. 4. A fellow cause working voluntarily and with election and obeying the father was the sonne of God himselfe who as Paule saith Phil. 2.7 Made himselfe base taking on him the forme of a seruant became obedient to the father euen vnto the death of the crosse For hee deliuered himselfe into the hands of his enemies voluntarily and readily according to the prophecie Esai 53.7 He was offered because he would and Heb. 10.4 out of the Psalm 40.7.8.9 Because it was impossible by the bloud of Buls and Goats to take away sins therefore Christ entring namely into the world said Sacrifice and oblation thou wouldest not haue burnt sacrifices for sins thou wast not pleased with then I said Lord I come in the beginning of the book it is written of me that I may doe thy will O my Lord. Sathan also is a chiefe cause of Christs death because with an ancient hatred he persecuted the seed of the woman and when hee could do no more hee bit his heele as it was foretold Gen. 3.15 All men are causes of Christs death and to them it must be imputed because of the guilt and the sinne wherein euery one is entangled The helping or instrumentall causes of Christs death were Iudas and the high Priests who counted to Iudas the 30. siluer pieces a Mat. 26.15 Annas also Caiphas Pilate and the people which cryed Away with him away with him b Ioh 18.15 And the Roman souldiers who were his executioners which instruments notwithstanding God so vsed as he finished by them a worke most holy to wit the redemption of mankind but the cursed instruments for none but the most vile and wicked could endure to betray condemne and murder an innocent he did punish with most iust punishments seing they sinned not by constraint but of their owne accord and most of them against their owne conscience What is the subiect oft this passion The Lord himselfe the verie sonne of God being made man But whether was the passion a suffering of his whole person or of one of his natures onely The passion was of the person because that person which suffered was God and man but he suffered not in his diuine nature for it cannot be that an immutable thing should suffer an immortall thing die but in mans nature which hee tooke vpon him and which was subiect to suffering Therefore Paule in respect of the person saith Act. 20.28 That God purchased to himselfe the Church by his bloud And in respect of the humane nature 1. Pet. 4.1 the Apostle affirmeth that Christ suffered in the flesh And in the Epistle to the Hebrewes 2.14 the author saith That the sonne of God was made partaker of flesh and bloud that by death hee might destroy him who had the power of death Therefore although the passion and death of Christ be properly of the flesh according to nature yet according to the person it belongeth to the word because it is one and the same person both of the flesh and the word What was the formall cause The suffering both of the bodie soule both which sufferings are described by the Euangelists in certaine degrees and parts What was the suffering of his soule The inward torment of the soule which Christ felt especially after the administration of the Supper and that ariseth by certaine degrees 1. For first in the garden hee feeling the anger of God kindled against our sins out of his great trouble of minde cryeth Mat. 26.38 My soule is verie heauie euen vnto the death and Father if it be possible remoue from mee this cup by which cup according to the Hebrew phrase he vnderstandeth the anger of God and the punishment for our sinnes yet notwithstanding he addeth a condition Not as I will but as thou vvilt Mark 14.26 Whereby he signifieth not an opposition but a diuersitie of wils which is not of it selfe faultie especially where the wil of mā is subiected to Gods will so a man is ought to be sorie at his friends death yet doth he willingly yeeld to the purpose of God 2. This torment was so increased that hee sweateth drops of bloud through the grieuousnesse thereof Luk. 22.44 At last vpon the Crosse as though he were oppressed by these griefes and forsaken of god he cryeth out My God my God why hast thou forsaken me Ma. 27.46 not as though God were separated frō the humane nature but because it is as Bernard saith a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie neither any shewing of Maiestie which complaint was the complaint of one not despairing or distrusting for he calleth God his God but of one wrestling with a most grieuous temptation Caluin calleth this sanctam desperationē an holy desperation For this cause Dauid prophecying of Christ Ps 18.5.6 saith thus The sorrowes of the graue haue cōpassed me about that is I haue suffered horrible griefes such if as these griefes should haue bene indured by an angel yea al the Angels they would haue bin brought to nothing altogether oppressed of thē And He. 5.7 it is thus said of him Who in the daies of his flesh did offer vp praiers supplycations with strōg crying tears vnto him that was able to saue him frō death and was also heard in that which he feared or was deliuered from his feare that is from that terrour astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God But what was the cause of such torments in Christs soule Not one but many 1. The thinking vpon the tyranny of sinne death and Sathan which made hauock of mankind 2. The meditation of that horrible infamous and cursed punishment a Gal. 3.13 which he foresawe he should suffer in his most holie bodie as also those contumelies which should be cast vpon him 3. His thinking vpon the ingratitude of the greatest part of the world 4 Especially the sense of Gods horrible wrath which hee sustained for our sins for which he tooke vpon him to make satisfaction Whereupon Iohn 1.29 Hee is called the Lamb of God which taketh away or which beareth the sins of the world What was the suffering of the bodie His outward suffering which befell to him besides those griefes which in his soule hee sustained which may bee diuided according to the subiectes or places in which he was diuersly afflicted as the garden Caiphas his house or the Cōuocation of the Priests the Pretorie or towne Hall the place without the citie where theeues were punished
aproued of the noble meÌ„ of Berea e Act. 17.11 â— when Daniel did so it was wel takeÌ„ of that great Nebucadnetzar though it were to the breaking off of his sins f Dan. 4.24 How necessary it is for young noble men to be stirred vp to true nobilitie Isocrates shewes by his Oration to Demonicus Agapetus by his precepts to Iustinian Tully by his Offices to his son Plutarch by his institution of children Pythagoras by his golden verses Phocylides by his pithy sentences Sir VValter Mildmay by his couÌ„selto his son Solomon by the prouerbs taught by his Parents and our noble King Iames by his booke to Prince Henry Remember therfore my Lords that you are called Nobiles as it were noscibiles because others must see wherin you excell and that theÌ„ you shal be noble indeed if as Chrysostom saith you do disdain to be seruants to sins as saith Apuleius When to the nobility of birth you adioyne also the nobility of life The nobilitie of vertue it is your owne the nobility of birth it is your ancestors If you be honored for the one thank your predecessors if for the other ascribe it to your selues If you consider your Honor many bad persons are partakers of as great if you looke vnto vertue it is appropriate only to the good your Honor without vertue is a Iewel of it selfe your Honor with vertue will be as a Iewel set in gold your Honor it makes you esteemed of men your vertue it wil cause you to be respected of God By your Honor you may glory in your parents by your vertue your parents shal glory in you By your honor you shal command many by your vertue you shal command your selues Summa apud Deum nobilitas est saith Ierome claruÌ„ esse virtutibus Before God the soueraigne nobility is to be famous for vertue To stir you vp to this I need not to coÌ„mend vnto you the examples of kings before Christ Emperors in the primitiue Church many heathen gouernors who excelled in vertue looke vpon that king vnder whom you do liue vpon that admirable prince before whom you do stand and you shall see that the table of the one is a schoole of Diuinity the familie of the other a court of piety Besids consider I beseech you that most noble Earle Salisbury who though by nature he be father but to one yet in affection and tuition he is a father to you both doth not he build his religion vpon the sacred grounds of faith hope His ansvvere to certain scandalous papers in the pretious bloud of his Redeemer without presuming vpoÌ„ any particular merits doth hee not promise Nec Deo nec patriae nec patri patriae deesse is he not an Hushay to our Dauid against rebellious Absolon g 2 Sam. 15 37 a Mordecai to our Ahashuerosh againg Bightana and Teresh h Hester 6 2 an Antipater to our Alexander to watch when he sleepeth i Antipater vigilat a Zopyrus to our Darius for the subduing of Babylon k Herod L 3 and a Zabud to our Solomon euen the Kings friend l 1 King 4 5. Is hee not a star in our heauen to enlighten many a tree in our ortyard to shadow many and such an eysore to our euill sighted blindfolded aduersaries that next to the extinguishing the light of our Israel they foolishly forewarne him that they seeke his life But the soule of that worthy Earle shal be bouÌ„den in the buÌ„dle of life with the Lord his God when the soule of his enimies shall be cast out as out of the middle of a sling m 1 Sam 25 29 RemeÌ„ber him O Lord according to all the goodnesse which he hath done for this people n Neh 5 19 As therefore Alexander was moued by the vertues of Philip Scipio the lesser by Scipio Africanus Octauian by Caesar and Pyrrus by Achilles so let the examples of Princes in times past of gouernours in this present age and especially of your noble progenitors be glasses for you to behold your selues in that whatsoeuer they haue gotten it may be reteined by you if any thing hath bin lost by you it may be recouered And if it please god that the fruit of your age be like to the sap of your youth Si non sit vitiâ—m in radice non erit in fructu si fons purâ—â—s etiam riâ—â—ls the streams of your manhood be answerablie current to the fountaine of your minority I doubt not but the generation to come shall as greatly reioyce at the possession of your honours as they are much cheered in the hope of your vertues I do obserue my Lords though what can a man of my parts and pouerty obserue that many great men in our kingdome haue bin for a while like vnto the great tree which Nebucadnetzar saw in the Prophecy of Daniel o Dan 4.6 but either by vndermining Iesuits or discontented followers or Parasititall seruants or enuiing of superiours or desire ef greatnesse or seeking of reuenge or excesse of life the roots of these trees haue beene so stubbed vp that the place of their aboad is no where to be founde The Lord grant that you may take heed of these things especiallie in your youth that we who see you now as Ioseph and Beniamin may see you hereafter as Dauid Ionathan so this twofold cable shall neuer be broken Quò vosfata vocant seu quò vos fata vocabunt Sint semper vobis prospera fata precor What Destinies you present haue or haue you after may That these to you be prosperous my Lords I humbly pray Now albeit you haue many liuing libraries to take counsell of yet since books are as one saith muti magistri trusty couÌ„selors it is good for you to take aduise from them By them you may confer with the prophets speak with the Apostles though Christ himselfe left nothing in writing yet by them you may read the SermoÌ„s of Christ By these you may cal a council of holy Fathers wise Philosophers eloquent Orators acute Logitians learned Historians great Mathematitians to resolue any euen the greatest doubt In the first place I coÌ„mend vnto you the word of god which is not a dumb doctor a nose of wax a Shipmans hose a dead letter an Inky Gospel as our aduersaries would haue it but it is a directer of our waies a comfort in calamity a searcher of the heart mighty in operation a lanthorn to our life a counsellor to the Christian statesmen of the world Habetis oracula Dei saith Chrysostome ne moremini aliaÌ„ doctoreÌ„ nemo docebit vos quemadmoduÌ„ illa Haue you the Oracles of God care not for other teachers none will instruct you better then they But amongst many diuines which are worthy your reading giue me leaue to commend vnto you this Christian Institution The order of this author is methodical manifest setting down
diuinity in questions answers which order of instruction is ancient in the Church as may appeare by the practise of Augustine Iunilius many worthy writers since before them The matter of this booke is very profitable being the sūme substance or a body of Theology For what point of piety may not be learned out of this booke do you desire to know the Doctrine of one God the trinity of persons Christ crucified the holy Ghost and the Scriptures of God Here you haue that doctrine set downe would you be acquainted with the creation of the world the natures either of Angels or mankind or mariage or diuorce Behold in this booke you may see them all Is it the gouernment of the world the doctrine of sin the power of freewil the law the gospel the agreement or disagreement of the old and new Testament which you are willing to learne here is a teacher fit to instruct you Here you haue a Synopsis of Faith repentance iustification sanctification of a Christians works christian liberty of prayer predestination of the Resurrection last iudgement of eternall life eternal death Here you may read of the true Church of the nature of Vowes of the Sacrametns of the old new Testament and the office both of Magistrates subiectes And concerning these questions whatsoeuer is material in Luther Melancton Caluin Peter Martyr Zanchius Hipperius Hemingius Vrsinus and the rest it is here set before you in one viewe How necessary it is for young men especially young noble men to read such bookes the seasoning of their tender years with piety the future good which may come by this to posterity doth easily proue If young Alexander will bee studious of philosophy why shal not young Theodosius be studious in diuinity if he said to his master mallem singulari disciplina quam potentia praestare why should not you say mallemus Christiana disciplina quam potentia praestare But as Alexander was offended with his tutor Aristotle in making cōmon those acroamatical books in which he alone desired to excell so many I feare me will be offended with mee in making this booke familiar to all which many would haue to be reserued for Diuines If any be scandalized at this labour of mine it is an offence taken not giuen I desire with Moses that all people might prophecie and since the Iesuites by their late inuented Catechismes haue made thousandes skilfull in errours why should not we who are Christians labour by institutions to make ten thousands skilfull in the trueth We commend them who bring vs either commodities or drugs or delites or fashions or fruites or trees from forraine countries and shall we discommend them who to the building of our Church do bring from other countries euen the gold of Ophir Now right Honorable hauing finished this booke I am bold to present it to your most Honorable patronage and as that most Reuerend father the late Archbishoppe of Canterburie commended to vs students of our Vniuersitie Caluins Institutions so do I commend vnto you Bucanus Institutions You haue both of you bin two worthy members of our two Vniuersities and the one The Lord of Cranborne is now in and of that famous Colledge of Saint Iohn the Euangelist where I haue bin fellow now neere eighteene yeares If it please your Honors to pardon my boldnesse to peruse diligently mine Epistle and to be as willing to read this excellent booke as Alphonsus did Tully Erasmus did Terence Bishop Iewell did Horace the Lady Iane did Plato and Antoninus the Emperour did read all good bookes I haue all that I desire or expect The God of Heauen so blesse you that whether you trauaile abroad or stay in this Kingdome you may so by your Christian Tutors bee seasoned with pietie in your youth that learning with those young children to sing an Hosanna a Math. 21 9. to Christ in your life you may after this life ended with the blessed Saints sing Halleluiah b Reuel 19.10 to him in the Highest Heauens London Saint Martins in the fieldes March 3. 1606. Your Honours to commaund Robert Hill To the Christian Reader CHristian Reader as the writings of God doe testifie that Antichrist shall be consumed by a breath so the writings of men do also testifie that the same Antichrist shall be weakned by rags The breath which shall consume him is the preaching of the Gospell the rags which shall weaken him are printed papers If he be burned by the one blesse God for good preachers if decaied by the other thanke painfull writers That these two are the meanes which must ruinate Antichrist we may see by the practise of our Antichristian aduersaries For though they haue many who declame against vs yet will they suffer none to preach Iesus Christ and though they haue many to write against vs Read the inhibition of preaching and Printing by Queene Mary in the booke of martyrs yet few will they suffer to read their owne controuersies That they want Christ preached behold their miserie that we haue him preached see our felicitie that their people dare not reade bookes marke the tyrannie of the pope that we haue libertie to read so manie worthie bookes note the goodnes of God and care of our gouernors To this end authoritie permits manie excellent bookes daily to be published and though much reading be a wearinesse to the flesh and manie bookes bring confusion to students yet as the stomacke must be preserued by varietie of meates so the minde must bee cherished with varietie of writers That thou mayest be moued to read old diuinitie in a new fashion I haue published in English this excellent discourse which because it is the quintessence of the best writers of our age I doubt not but it wil be welcom vnto thee If thou lookest for order few bookes more methodicall if for matter few more Iudiciall if for breuitie few more compendious if for plainnes few more perspicuous if for vse few more pretious And if either emulation amongst Stationers hinder not the sale as it doth the sale of many excellent bookes or the delite of vaine bookes do not hinder thee from reading it as it doth many from the best things I doubt not but thou shalt haue cause to say of this worthie man as Salomon saith of a worthie woman many Doctors haue done learnedly but thou surmountest them all Buy this truth but sell it not read this booke but forget it not Thou shall buy much for little cost and read much to thy great gaine Thus I commend thee to the grace of God and my selfe to the grace of thy prayers Thine and the Churches in the Lord. Robert Hill A Table of all the Common Places and their seuerall heads handled in this excellent Booke in which are answered one thousand fiue hundred and seauenty Questions The 1. Place OF God and page 1. The blessed Trinitie page 7.
a God Which is the booke of Scripture That which by way of excellencie is called the Bible namely the writings of the old and new Testament wherof the holy Ghost is the immediate author Of which booke the Psalmist speakes in the 19. Psal 8. 2. Sam. 22.2 2. Pet. 1.21 The Law of the Lord is perfect conuerting the soule the testimonie of Iehouah is sure and giueth wisedome to the simple How many wayes hath the Lord reuealed himselfe in the bookes of the Scripture 1. By the word or by certaine oracles 2. By sundrie testimonies added vnto the word By what oracles Gen. 1.31 God sayd God created God saw that all which he had crâ—ated was very good By what testimonies 1 By that admirable worke of Creating the whole world of nothing a Gen. 1.1 2. By famous miracles as namely by deliuering the children of Israel out of Egypt Exod. 20.2 By leading them through the red sea without wetting of their feete b Exod. 14.21.22 By feeding them without anie ordinarie bread for the space of fortie yeares in the wildernesse c Exod. 16.4.13.14 15. Deut. 8.3 By causing the Sunne to stand still Iosua 10.13 And by causing the Sunne to go backward at the prayers of king Hezechiah 2. King 20 11. By raising of the dead d 2. King 4.33 11.21 Mat. 9.25 Luk. 7 15. Ioh. 11.43.3.44 1. Kin. 17.22 And by many other wonderfull workes and miracles 3. By diuerse visions whereby the Lord did offer himselfe to be seene of men in visible formes and likenesses In which manner he appeared vnto Adam both before and after his fall to Noah before and after the floud to Abraham ten times to Isaac twice to Iacob seuen times to Moses often and so to diuerse others 4. By foretelling of things to come by the Prophets and by the euent of the same 5. By promising and exhibiting of Christ the Messias Ioh. 1.18 No man hath seene God at anytime the Sonne who is in the bosome of the Father he hath reuealed him And therefore Christ saith to Philip Ioh. 14.9 He that seeth me seeth the Father 6. By the inward liuely and effectuall reuelation of the holy Ghost which is onely bestowed vpon the Elect. What then is that is reported Psal 14.1 The foole hath said in his heart There is no God This is answered Psal 10.11 That such denie not so much the being of God as the prouidence of God Againe they that take from God his iudgement denie in truth that there is a God And howsoeuer some haue in word denied that there is a God yet in deed they haue witnessed that they thought the contrarie which is plaine out of Suetonius in the life of Caligula But no man hath seene God at any time Why we see not our soule yet we haue a soule we see not the fountaines of waters yet there are fountaines we see not the wind yet there is a wind and we see not God yet there is a God inuisible in himselfe but in his works though obscurely and vnperfectly visible to vs. What things are we to know concerning God 1. What God is 2. What a God he is or how he is affected towards vs. What is God For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is either deriued of a verbe that signifieth to runne because God runneth through all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 currere vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cernere or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timor God is Iehouah Elohim or else of a word that signifieth to behold because he beholdeth all things or else of a word that signifieth to feare because men are moued for feare to worship him And God is an Essence spirituall incomprehensible almightie immortall infinite loue it selfe mercie it selfe iustice it selfe holinesse it selfe puritie it selfe goodnesse it selfe wisedome it selfe long suffering it selfe and bountifulnesse it selfe which is the Father who from all eternitie begat the Sonne coeternall with himselfe and of the same substance with the Father and the Sonne not made nor created but begotten of the Father from all eternitie and the holy Ghost proceeding from them both the Father and the Sonne the Creator and conseruer of all things the Redeemer and sanctifier of the Elect a Ioh. 4.24 1. Tim. 1.17 Iam. 1.17 Ap. 1.8 Ier. 23.24 1 Joh 4.8.16 Exod. 34.6.7 Mat. 5.44 Which is no definition for he that is supersubstantiall and incomprehensible cannot be defined but such a description as sufficiently containeth all such things as in this life are necessarie for vs to know for the seruice of God and our saluation Is there one God onely or whether be there more One onely Deut. 6.4 Heare ô Israel the Lord thy God is one God alone b 1. Sam. 2.2 Esa 41.4 44.6 Mark 12 32. And so 1. Cor. 8.4 We know that an Idol is nothing in the world and that there is no other God but one alone c Ephes 4.6 1. Timoth. 2.5 And seeing the true God is most high and most infinite actually therefore there can be no moe but one God because there can be no more but one that is aboue all neither any moe but one infinite And this one God is manifested to vs by such testimonies as cannot deceiue to wit by miracles prophecies and other things which by his omnipotent nature may be done How is God said to be one Neither by a genus nor species but in essence and in number or in regard of his nature because there is one onely essence of God and that indiuisible Why doth the Scripture make mention of Elohim Gods ioyning that word as well with the plurall as singular number Not to the end that it should make a multitude of Gods or deuide the essence but to distinguish the persons because though there be one person of the Father another person of the Sonne and another of the holy Ghost yet the Father is not another thing or another God distinct from the Sonne and the holy Ghost the Son is not another thing or another God distinct from the Father and the holy Ghost neither is the holy Ghost another thing or another God distinct from the Father and the Sonne because the nature of God is but one and indiuisible although the Father be one the Son another and the holy Ghost another And therefore they are not of diuers natures of another and diuers substance not conioyned or knit together in one substance as men which haue one common essence not only of the like substance but of one and the same substance hauing the same essence the same eternitie the same will the same operation the same power and the same glorie Phil. 2.6 How many wayes is the name of God taken in the Scriptures Two wayes properly for the substance essence and nature and improperly Now it is taken properly or for the essence when it is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the distinction of any one of
seuered from the end of that signe or from the vertue and truth of it which he cals spirit as Rom. 2.27 But they that by the letter vnderstand the literall sense and by the name of the Spirit the allegoricall speake to no purpose But when it is attributed to the Creator himselfe how many waies is the word Spirit taken Two manner of wayes one way essentially otherwise personally And essentially either in common of the whole Trinitie Ioh. 4.24 God is a spirit or else specially for the diuine nature of Christ or for the power and efficacie of the truth in the humanitie assumed f Mat. 12.28 Ro. 1.4 Of his Sonne made of the seed of Dauid according to the flesh declared to be the Sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Pet. 3.18 Put to death according to the flesh but quickened in the spirit in the which also he preached vnto the spirits that are in prison So Heb. 9.14 Christ by the eternall spirit offered vp himselfe without spot to God and 1. Tim. 3.16 he was iustified in the spirit But when is this word Spirit vsed personally When it is taken for the third person in deitie who together with the Father and the Sonne is the same in essence and deitie as Mat. 28.19 Go baptize all nations in the name of the Father of the Sonne and of the holy Spirit But why is the third Person called the Spirit Because he is that essentiall vertue and working being of the same substance together with the Father and the Sonne proceeding equally and as it were breathed from them both or else by a Metonymie of the effect or else because he breatheth where he listeth g Ioh. 3.8 or else because he stirreth vp spirituall motions in the hearts of the beleeuers and doth purifie their hearts and quicken them which also is shewed by this epithet Holy not sanctified but sanctifying or the sanctifier in way of excellencie as the Father is called the Creator the Sonne the Redeemer of his especiall operation in vs which is called Sanctification h 1. Pet. 1.2 Proue now that the holy Ghost is God I proue it 1. By the Phrases of Scripture 2. By the attributing of those properties belonging to God vnto him 3. By the workes or effects which agree to God alone 4. By that worship and honor which is performed vnto him by the faithfull 5. By that punishment which is inflicted vpon such as sinne against the holy Ghost Shew me those sentences of Scripture whereby you can proue that the holy Ghost is God Those words which the Prophets do affirme were spoken by the God of hoasts the Apostles do ascribe to the holy Ghost As that we reade Esa 6.9 Iehouah said vnto the Prophet Go and say to this people Heare and vnderstand not c the Apostle Act. 28.25 attributeth to the holy Ghost Againe Act. 5.3 Peter saith thus to Ananias How is it that he hath filled thine heart that thou shouldest lye vnto the holy Ghost and presently after Thou hast not lyed vnto men but vnto God But the Spirit is in plaine words called God and the temple is assigned vnto him which belongs to God alone c 1. Cor. 3.16.17 6.19 20 2. Cor. 6.16 and he is called Lord and God d 1. Cor. 12.4.5 Shew some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost Gen. 1.2 It is said that the Spirit of God moued vpon the waters presently in the beginning of the creation therefore he is eternall a Heb. 9.14 He is said to be present euery where and of infinite greatnesse Psal 139.7 O Lord whither shall I flie from thy spirit Wisd 1.7 The spirit of the Lord filleth the world Whereupon Basill in his book intreating of the holy Ghost against those which denie him frameth this demonstration Euery creature hath a substance circumscribed The holy Ghost hath not a substance circumscribed Therefore he is not a creature and ergo he is a God He is said to be omniscient knowing all things Ioh. 15.13 That spirit shall leade you into all truth 1. Cor. 2.10 The spirit searcheth all things yea euen the deepe things of God And he is called Almightie b Esa 14.13 Proue the diuinitie of the holy Ghost by his workes The works which are onely proper to God alone are ascribed to him as the worke of creation conseruation viuification Iob 33.4 The Spirit of Iehouah hath created me and the Spirit of the Almighty hath quickened me Psal 33.6 By the word of the Lord were the heauens made and all the power of them by the spirit of his mouth He is said in like manner to dwell in the hearts of the faithfull as in a temple c Rom. 8.9 1. Cor. 3.6 Regeneration iustification sanctification d Ioh 3 6.8 1. Cor. 6.11 1. Cor. 3.16 truth grace and whatsoeuer good thing can be imagined 1. Cor. 12.4.5.11 One and the same Spirit diuideth all things How do you proue that he is God by that worship and honor which is giuen vnto him 1. Because faith and inuocation is attributed vnto him for we are baptized into the holy Ghost as well as into the Father and into the Sonne e Mat. 28.19 and as we call vpon the name of the Father and the Sonne euen so also on the holy Ghost 2. We confesse in the Creed that we beleeue in the holy Ghost 3. Because euen the Angels themselues called Seraphims do adore the holy Ghost f Esa 6 3 and the Apostles call vpon him g Act. 13.2.3 2. Cor. 13.13 Reu. 1.4 How do you proue by the punishment which is inflicted vpon them that sinne against the holy Ghost that he is God Because blasphemie against him is not remitted h Mat. 12.31 for Christ saith Mark 3.29 He that shall sinne or speake blasphemie against the holy Ghost shall neuer be forgiuen neither in this world nor in the world to come Now proue that the Spirit of God is a person subsisting in God really distinguished from the Father and the Sonne 1. Out of the Creed for whereas we say in the beginning I beleeue in God and presently adde 1. the Father 2. the Sonne 3. the holy Ghost as we confesse the holy Ghost to be God so also do we acknowledge the same to be the third person in the deitie not by degree but by order 2. In the baptisme of Iesus Christ the Fathers voice is heard from heauen Christ stands by who was baptized of Iohn Baptist and the holy Ghost descended in the forme of a Doue who sitteth vpon Christ i Mat. 3.16.17 But euen Christ himselfe Ioh. 14.16 distinguisheth the holy Ghost from himselfe and the Father when he saith Another comforter shall he giue vnto you he saith another in person not another thing in essence and 15.26 I will send you the Spirit euen the
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
and examined so as all men may vnderstand that it is the doctrine of God and true according to the Apostles precept to walke by the same rule or canon Phil. 3.16 that we should walke after the same rule How many bookes are there of the old Testament The auncient Hebrewes to whom as the Apostle plainely writeth were committed Rom. 3.2 the oracles of God and also the Iewes do receiue at this day 24. bookes of the old Testament as canonicall and of vndoubted authoritie which they cal Esrim veorba of the number of 24. bookes How do they deuide those 24. bookes 1. Into foure classes or rankes the first they call Thorah the law or doctrine and to this ranke they assigne the fiue bookes of Moses Genesis Exodus Leuiticus Numbers and Deuteronomie which the Greekes call the Pentateuch Which is the second ranke It is called Nebijm Reschonim that is of the former Prophets and is contained in foure bookes Iosuah Iudges Samuel and the Kings Which is the third It is called Nebijm Acharonim that is of the latter Prophets and containeth foure bookes Esaias Ieremie Ezechiel and the booke of the twelue small Prophets Which is the fourth It is called Sepher Ketubim that is the booke of holy writers and containeth eleuen bookes Chronicles Psalmes Prouerbs of Salomon Iob Ruth Ecclesiastes of Salomon Lamentations of Ieremie Song of songs Ester Daniel Esdras and Nehemias which two last are reckoned for one All these bookes if they be reckoned together make foure and twentie Now that some men reckon only two and twentie that comes to passe thus because they reckon the booke of Ruth with the booke of Iob and the Lamentations of Ieremie with his Prophecie as one booke Are there added to these canonicall bookes any other bookes There are added certaine writings called Apocrypha as if you would say couered secret or hidden because in old time they were not produced publikely in the Church to proue any articles of faith but onely to reforme manners Haue the bookes called Apocrypha equall authoritie with those called Canonicall In no case because they were neither written by Prophets nor Apostles neither are we to beleeue them for themselues neither doth the efficacie force and maiestie of Gods spirit shine in them as it doth in the Canonicall and in them there be some things which are cleane contrary vnto the Canonicall Scriptures Neither were they euer giuen to the Iewes to whom notwithstanding were committed the oracles of God because they are not extant written in the Hebrew tongue And their authorititie was euer doubtful in the Church and it is doubted of the authors of them Into how many parts is the new Testament deuided Into foure parts The first containeth the foure Gospels namely of Matthew Marke Luke and Iohn The second the Actes of the Apostles written by Luke The third the Epistles of the Apostles foureteene of Paul three of Iohn two of Peter of Iames one and one of Iude Iames his brother The fourth the Reuelation of Iohn How do the writings of the Prophets differ from the Apostles Nothing in regard of the doctrine for the same faith and doctrine of manners is taught in them a Iohn 5.46 but in regard of the time For the writings of the Prophets containe prophesies of Christ to come but the Apostles writings containe the history of Christ now exhibited and shew the accomplishment of those prophesies in narrations and applications Whereupon the old Testament may be called the foundation of the new as the new the accomplishment of the old and as the old Testament giues credit to the new euen so the new Testament giues credit to the old And Christ compares the Prophets doctrine to seed time the Apostles to haruest and those things which are obscurely shadowed out in the books of the Prophets are more clearely and abundantly vnfolded in the bookes of the Apostles b Mat. 13.16 1. Cor. 10.11 2. Cor. 3.13.18 Heb. 10.1 After that the new Testament was added to the old was the word of God made more perfect No for when there were no mo but onely the fiue bookes of Moses they were sufficient To these the Prophets were added as interpreters Therefore the old Testament was perfect and sufficient in regard of the sense although not in regard of the wordes And by the adding of the new it was not made more perfect but more plaine c Gen. 3.15 Esa 53. Luk 16 29. Iohn 5.39 1. Cor. 15.3.4 How may it appeare that the writings of the Prophets and the Apostles were indited of God Partly by testimonies partly by reasons And by testimonies partly inward partly outward The internall witnesse is one alone namely of the holy Ghost inwardly speaking to our heart and perswading vs that those writings are inspired of God and sealing them vp in our hearts Eph. 1.13 and 1. Ioh. 2.20.27 Ye haue an oyntment of the Lord and this oyntment teacheth you of all things for whosoeuer are led by the spirit of God can easily discerne his power speaking in the Scriptures as it is said 1. Cor. 2.15 The spirituall man discerneth all things and Esa 53.1 The arme of the Lord is not reuealed to all men So Luk. 8.10 and Mat. 13.11 The mysteries of the kingdome of heauen are not reuealed to all men but to those to whom it is giuen of God And this testimonie properly maketh for our confirmation and this alone doth satisfie vs being knowne of them alone that are conuerted vnto Christ a Ioh. 14.17 which doth euermore agree with the Scripture without which the testimonie of the Church can be of no waight with vs. For as none but God alone is a fit witnesse to testifie of himselfe in his word euen so the word neuer findeth credite in our hearts till such time as it be sealed vp vnto vs by the inward testimonie of the spirit The externall testimonie of the Scriptures that they proceed from God is to be taken from the Iewes themselues who with one consent testifie that those books of the old Testament were inspired by God and therefore do most carefully reade and preserue the same wherupon not without cause Augustine calleth them the Libraries and Stationers of the Christians who haue affoorded vnto vs the reading of the holy bookes the vse whereof they themselues despise Besides those Iewes do testifie that Iesus Christ was famous for his wisedome and vnspeakable miracles and that he was put to death of the people and rose againe the third day Iosephus lib. 18. 4. of the Iewes Antiqu. What reasons haue you to proue that the Scripture came from God 1. The Antiquitie of them For that which is most auncient is most true that is counterfeit which is later 2. The euent and accomplishment of the Prophecies as of the Messias and Sauiour of mankind b Gen 3.15 the foretelling vnto Abraham that his seed should go into Egypt their slauerie in Egypt and their deliuerance which
to obserue in generall in the creation of all things Fiue things the great varietie of things the power and facultie which God gaue to euery thing the order the perpetuall continuance of the kinds lastly the end of the creation of things Lay open these distinctly The varietie of things so excellently distinguished in their kinds doth commend vnto vs the power and wisedome of the workman The natural power and propertie of the creatures put into them doth set forth the goodnes of God who hath appointed euery thing for so necessarie and profitable vses The twofold order that is of creation because that before God did create Adam he furnished the world with plentie of all good things doth commend his fatherly prouidence and care towards vs who before we were borne tooke care to prouide all things needfull for vs. The disposing of them whereby it comes to passe that the inferiour creatures serue for the superior may admonish man that he should serue God The perpetuitie which is perceiued in the preseruation of euery kind whereas he maintaineth some by secret meanes to others he giueth power to propagate doth proue vnto vs his wisedome and power For which cause this world is called the cleare looking glasse and most beautifull Theater of the vertues of God And what is the end of the creation of all things It is twofold The nearest end is man himselfe for God created this world to the end that man might both dwell in it and be a fit Lord of it a Gen. 2.15.19 20. Psal 8.27 But the chiefe end is the glorie of God as Salomon teacheth Prou. 16.4 Iehouah made all things for himselfe to wit that his goodnesse wisedome power and eternitie might clearly be seene b Rom. 1.20 His goodnesse in that it pleased him to communicate some part of his happinesse to them which had no being c Reu. 4.11 His manifold wisedome in that he made so many kindes of things in so excellent an order and for so good an vse d Ephes 3.10 His power in that he made all things of nothing and doth perpetually preserue them His eternitie because he was before all things because he brought them forth to this end that they might acknowledge praise and glorifie him and that men might therby take occasion to place their confidence in God to call vpon him to loue him to praise and for euer to celebrate him But why did not God create the world sooner Because he would not for God is a most free and voluntarie Agent But what did he before he made the world It is a curious question and therefore Augustine in the 11. book of his Confess cap. 12. writeth that a certaine old man made a wittie answer to one that moued such a question namely that he was making of hell for such curious fellowes We answer that God was sufficient and blessed in himselfe and stood in need of nothing and that he did delight himselfe in that his eternitie together with his wisedome that is the Sonne and the Spirit being consubstantiall with himselfe For the Word was with God Ioh. 1.1 And Christ saith of the holy Ghost All things which he heareth he shall speake vnto you Ioh. 16.3 What things make against the doctrine of Creation The heresie of Basilides who affirmed that God made the world by the helpe of Angels 2 Of Manichaeus who set downe two beginnings and ascribed the beginning of good things to God and of euill things to the diuell Is this opinion to be admitted God forbid seeing it is blasphemie against God for it attributeth diuinitie to the diuels Besides it is contrary to the expresse testimonie of Moses Gen. 1.31 who saith All things which God made at the beginning were good Therefore euill came in by accident and by the corruption of nature or else was brought in by the malice and enuie of the diuell Which are the errors of the Philosophers 1 Aristoteles errour who affirmed that the world was without beginning eternall That the kindes of all liuing creatures were eternall laying this foundation Nothing is made of nothing Which principall is true in that order of things which is now appointed but in Diuinitie concerning things not yet made it is false or else if you will it is true in naturall and phisicall generation but not in diuine creation for of this it is said Do not enquire for the matter because there was none 2 The error of Democritus Leucippus and Epicurus who dreamed that the world was made of the moates concurring together by fortune which opinion is confuted by the order of things created by the orderly motion of the heauenly circles and lastly by the certaine enâ—â— for which all things were made For it cannot be that this order those orderly motions and so great profites should proceed from a thing ruled by meere fortune 3 The errrour of the same Democritus who affirmed that there were many yea infinite worlds whereas the word of God maketh mention but of one Creator and gouernor of the world Act. 17.24 not of many worlds and saith that the Sonne was sent into the world Ioh. 3.17 not into the worlds 4 The Stoickes error who fained two eternall beginnings to wit the mind and the matter which cannot possibly stand together The same is the errour of Anaxagoras who sets downe an eternall Chaos to which came an eternal mind which seuered all kindes of creatures from that commixture 5 The madnes of Plinie who thought that this world was God eternall infinite without beginning and also shall neuer haue end all in all yea the very whole it selfe 6 Of Auerroes who falsly auouched that the heauen was without matter Adde to these Galens opinion who hauing read the first chapter of Genesis said that Moses spake many things but proued few things The sixth common Place of Angels What is signified by this word Angell THe word Angell being a name of office is a Greeke word deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to declare and signifieth a messenger an ambassador or one sent of a message First in way of excellency it is attributed to the Sonne of God who was sent into the world by his Father to the end that being made man and a sacrifice he might redeeme mankind He is so called Gen. 48.16 The Angell who hath deliuered me from all euils and the eternall Angell who was the leader of the Israelites who is sometimes called the Angell of Iehouâ—â— and sometimes Iehouah himselfe a Exod. 14.19 33.20 1. Cor. 10. and he is called the Angell of the Couenant b Mal. 3.1 2 It is giuen to Iohn Baptist Mal. 3.1 Behold I send mine Angell or messenger 3 Chap. 2.7 it is giuen to the Church The Priests lips shall preserue knowledge and they shall seeke the law at his mouth because he is the Angell or messenger of the Lord of hoasts 4 To those ministring spirits whereof mention is
appointment of God whence commeth such confusion and disorder in the world that for the most part it goeth well with the wicked and ill with the good I denie that is Disorder But it is the most wise ordinance of God whereby he suffereth the wicked to florish thereby to make them inexcusable but the godly to be scourged that their saluation may so much the better be furthered thereby a Pro. 3i 12. Heb. 12.10 And so the Doctrine of the iudgement which is to come is more confirmed Also this life is short neyther are the punishments in this life of great continuance nor the pleasures of this life but eternall good and euill things are no vading shadowes Moreouer hainous sinnes for the most part are punished with grieuous plagues in this life eyther in the bodie of the sinner himselfe or in his posteritie There is no doubt but all the actions of the godly are directed by God but doth God also worke in the hearts of the wicked as Augustine speaketh in the booke of Grace and Freewill and doth he decree and gouerne their works He that receiueth and alloweth the holy Scripture can in no sort denie it namely that nothing can be done but which he decreeth For Exod. 4.21 7.3.9.12 10.1 God speaketh thus I will harden the heart of Pharaoh that he shall not let my people go Deut. 2.30 The Lord hardened the spirit of Sehon King of Hesbon and made his heart obstinate And Paule saith thus Rom. 9.18 God hardeneth whom he will An example hereof is in Semei 2. Sam. 16.10 To whom God spoke that he should reuile Dauid In the booke of grace and free will chap. 20. not by commaunding that he should obey saith Augustine but in his iust iudgement enclining and disposing his will in it selfe wicked and his euill minde by such punishment to exercise Dauid So the Medes and Persians are termed to be sanctified of God and instrumentes of Gods wrath The King of the Assyrians is said to be in the hand of God as a rod a staffe a hatchet and a saw Isa 13.3 5.3.5 10.5.15 Yet doth he also set limits to their malyce that they extende not their crueltie further then him pleaseth yea he turneth euen the wicked things which the vngodly doe to verie good endes seruing for his glorie and the saluation of the elect But doe we not make God the Author of euill by this meanes Farre be it from vs for the wicked are so set on worke by God that they also play their owne parts to wit by their depraued counsell purpose and will for the euill which they will they will it voluntarily freely and without compulsion or violent constraint as also doe the euill Angels Againe God doth not infuse malice into the willes of the wicked as he infuseth goodnesse into the hearts of the godly neyther doth he compell or allure their willes to sinne but he onely mooueth euill or sinning willes such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God such I say he mooueth enclyneth turneth and directeth wisely iustly mightily where when how and as farre as he pleaseth either mediately or immediatly to follow or auoide obiects that they who purpose no such thing may fulfill that which the hand and Counsell of God hath decreed a Act. 4.28 Moreouer good writers haue vsed thus to speake that God indeede worketh in the Godly and by the godly but say they he worketh by the wicked but not simply in the wicked But are not they which commit euill deedes excused hereby No. 1. First because they are reprooued by their owne conscience And the actions of God and of wicked men differ in that which is willed that is in that end which he and they properly aime at neither do they that they do to obey God but to satisfie their owne lusts a Isa 10.5.6.7 and they are the instruments of God not meerely passiue as the hatchet in the hand of the artificer but actiue neither vnreasonable as a horse and a dog but reasonable that is endoued with reason and such as haue in themselues the inward voluntarie and electiue beginning of their actions So that the whole euill remaineth in themselues alone and in God there is no more to be found but the lawfull vse of their malice who executeth iustly by the euill wils of the wicked those things which he willeth well as it is to be seene in the selling of Ioseph b Gen. 5.20 Likewise in the reuolting of the ten tribes from the familie and house of Dauid c 1. King 11.31.35 c. 12.15.16 and in the betraying of the Sonne of God d Act. 4.27 13.27 2 In one and the same worke of the wicked the good and iust action which is the proper action of God is to be discerned from the defectiue and faulty action of the wicked For in tha the wicked sinne it is in themselues but their doing of this or that in sinning is from the power of God who diuideth darknesse as he thinketh good as Augustine hath well written And so saith the same author in the same worke God is found to be iust but man guiltie because that in one and the same thing done by both the cause wherefore either of them did it is not the same Which thing the Learned declare by these similitudes 1 Of an Executioner who putteth to death the offender though by the iust commaundement of the Magistrate yet in his owne wicked desire of doing it he sinneth 2 Also by that of one who rideth vpon a lame horse who neyther himselfe halteth with the horse nor is cause of the horses halting Likewise by example of the soule which moueth the bodie in a diseased and lame bodie 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine Where note this rule When there are many causes of the same effect and some of them good some bad that effect in respect of the good causes is good in respect of the euill euill VVere it not better to referre these things to Prescience whereby God foreknoweth all things indeed before they come to passe but doth not decree them No because when the Scripture saith that God blindeth a Isa 6 9.10 Ioh 12 40 hardeneth b Deut 8 2 13 3 tempteth c Rom. 1 28 giueth ouer vnto a reprobate sense it noteth somewhat more then a foreknowledge or a bare and idle permission to wit an effectuall operation which God performeth not by working that obstinacie as a most iust Iudge two waies c Rom. 1 28 1 Whereas they are alreadie corrupt by forsaking them more more by depriuing them of his grace or deniing them his spirit or also by taking it from men and leauing them to their owne malice 2 By deliuering the wicked to Sathan the minister of his wrath and in
onely not vnderstand those things which belong to true pietie but euen in things belonging to this life is blinde and oft is deceiued 2. That saying of Cicero That a man must aske of God good fortune but wisdome he must take from himselfe 3. Of the Pelagians that man by the proper strength of his nature without the grace of God can turne himselfe to God and by his pure naturall gifts can fulfill the Lawe 4. The errour of those Semipelagians who attribute our conuersion partly to Gods grace partly to the power of free will And that of the Schoolemen who say that a man by doing as much as lyes in his power deserues grace de congruc that free will worketh together with the grace of God and that in motions of the Spirit it is not taken away nor lost but onely weakned and that the will can prepare it selfe to grace 5. Of the fathers of the Counsell of Trent who affirme that the strength and faculties of the soule are indeede bound and entangled in the snares of sinnes so as a man cannot by his owne power winde himselfe out but yet that they are not put out nor extinct but only feeble as a sick man whose strength is impaired by some disease who is refreshed when the physitian commeth to him and layeth his hand vpon him or as a bird which hath abilitie and power to flye but beeing tyed by a thred can not exercise the vse of that facultie 6. That Position of the first vniuersall grace that the Lord openeth all mens eyes that they may see and their eares that they may heare if they will seeing it is required that they haue a power to will 7 The errour of the Enthusiastes who boast of visions speculations conference familiar speech with God inspiration without Gods word and doe imagine that men are compelled haled and pulled to their conuersion and vpon this false ground they contemning the word of God doe expect that drawing and forcing of the spirit The ninteenth common Place Of the Lawe From whence is the Latine name of Lawe to wit Lex taken EITHER of binding Lex a ligando because the Law bindeth those vpon whom it is imposed either to obedience or punishment or else a legendo of reading because Lawes were vsed to bee read publikely or ab eligendo chosing because it is a rule of things to be chosen or refused the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute because it giueth each man his right What significations hath the word Lawe 1. It is in generall vsed for all Doctrine which prescribeth any thing as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of Iarah which signifieth to teach For which cause also the Gospell is called a law Esa 2.3 The Lavv is gone forth of Sion and the cōmandement of the Lord from Ierusalem So Ierem. 31.33 I vvill put my lavv in their invvard parts and in their hearts I vvill vvrite it And Rom. 3.20 The Gospell in that place is called the Law of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imitation that is a Doctrine which propoundeth saluation vpon this condition If thou beleeue 2. More specially the Law signifieth the Old Testament Rom. 3.19 Wee knovv that vvhatsoeuer the Lavv saith it saith it to them vvhich are vnder the Lavv. 3. When the Law is opposed to the Prophets it signifieth only the bookes of Moses and it is distinguished from the Prophets Psalms Luc. 24.22 Those things vvhich are vvritten in the book of Moses in the Prophets in the Psalmes And Rom. 3.21 The righteousnes of faith hath testimonie in the Law Prophets 4. When it is opposed to the Gospell it is taken for the Law the things thereto belonging as it is in the same Chapter ver 28. VVee are iustified by faith vvithout the workes of the Lavv. 5. When it is opposed to grace it signifieth the wrath of God and damnation and the rigour of Iustice as Rom. 6.14 VVe are not vnder the Lavv but vnder grace So Gal. 3.18 If yee be led by the Spirit yee are not vnder the Lavv. 6. Sometimes it is opposed to the trueth and then it signifieth the shadowes of the Lawe that is the Ceremonies of the Lawe As Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth by Iesus Christ 7. When it is opposite to the time wherein Christ was giuen it signifieth the whole policie gouernment of Moses as Gal. 3.20 Before faith came vve vvere kept vnder the lavv As also it signifieth the ordinance of the Priesthoode Math. 11.13 The lavv and the Prophets prophecied vnto Iohn a Heb. 7 12 10.11 8. The Law is somtime by a Metonimie taken for rule authority soueraignty and commaund or that force which constraineth a man to any thing as when it is said The lavv of the spirit of life the lavv of Sinne and death b Rom. 8.2 the Lavv of the members c Rom. 7.23 But vvhat vnderstand you in this place by the vvord Lavv I vnderstand a law put into mēs hearts by God afterwards repeated by Moses which cōmandeth holy and iust things promiseth eternal life on this condition If thou shalt do all these things Again it threatneth a curse if a man faile but in the least of them d Iam. 2.10 Gal 3 10. What Epithets and titles be giuen to the Lavv in Scripture Diuers but in diuers respectes For when comparison is made betweene the Law and Gospell especially in the article of Iustification then Paule giueth the law such termes and appellations as seeme ignominious but this is by relation 1. By our fault not any fault in the Law For he calleth it a Schoole-maister a prison that shutteth vp a Gal 3.23.24 the yoake of bondage b Gal. 5 1 the povver or force of sinne c 1 Cor 15 56. the operation of vvrath and of death d Rom. 4.15 7.5 vveake and beggerly elements of the vvorld e Gal. 4.9 the ministerie of death and condemnation the killing letter f 2 Cor. 3 6 7.9 the hand vvriting vvhich is against vs g Col 2 14 the Testament vvhich begetteth vnto bondage h Gal. 4 24 But being considered by it self as a Doctrine published by god it is called a holie Lavve and a holy and good commaundement i. a vvord of life a cōmandement vvhich is vnto life i Rom. 7 12 Who is author of the Lavve k Act 7 58 l Rom. 7 10 God himself who in the beginning put it in the minds of men then in Mount Sinah he engraued it in tables of stone and gaue it Moses to be published m Exod 32 16 What ioynt causes Ministers vvere there in publishing the lavv 1. The Angels who were not the authors but messengers and witnesses imployed in the publication of the Lawe which was done by God
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
For the ministers of the worde and teachers of the church 3 For friends brethren and the whole church c 1 Cor 1 2 one for another d Ier 42.2 20 1 Thess 5 15 Iam. 5 16 2 Cor 1 11 4 For enemies e Numb 16 22. Math 5 44 Acts. 7.60 5 For sinners and vnbeleeuers as Abraham for the Sodomites f Gen. 18 23.24 Lot also for zoar g Chap. 19 20 21 Moses for the people when they had most greuously sinned setting vp a calfe h Exod 32 11 so Samuell for Saul 1. Namely that of enemies he would make them friends that he would conuert them and frustrate their attempts 6 For the afflicted and sicke but for these whiles they liue with vs in this life i 1. Sam. 15 35 How must we pray for our enemies k Iam 5.13 15 2 Sam. 12 16. If they be aduersaries to a iust cause as to true doctrine wee must pray that god would maintaine his owne cause and either conuert them if they be curable or confound them if incurable if we haue wronged them we must aske them forgiuenesse and requite them if we neuer hurt them we must pray that they may become our ftiends or freed ftom the enemies both to a good cause and our person by Christs example we may pray for such as are curable and for vengence vpon the desperate For whom must we not pray 1 For the dead 1. because whatsoeuer is done without faith is sinne Rom. 14.23 But of that matter in the canonicall scriptures we haue neither commaundement nor example and therefore is not of faith For that which is reported of Iudas Machabeus 2. Machab. 12.40 sending to Ierusalem an offering for the slaine Iewes which had priuily taken thinges consecrate to the idols of the Iamnites it is not canonicall but Apocriphall and of suspected credit seeing that the author of the discourse doth craue pardon in the end of the booke which thing agreeth not to the scriptures inspired of god a 2 Tim. 3 16 nor to the writers which haue written as they were mooued by the holy ghost b 2 Pet. 2 21. and noe such sacrifice was commaunded of God to be done yea rather it was done against the law which did forbid sacrifices to be done for them who had polluted themselues with an excomunicate thing 2 Because such prayers are vnprofitable For whosoeuer doe departe from hence either they departe in faith and are blessed and therefore haue no neede of prayers or doe want faith and are damned c Ioh 3.18 36 1 Ioh. 5 16 1 Sam 16 1 and therefore cannot be holpen 2 Nor for the indurate enemies of God or them whome the lord as it were with the finger hath shewed vs to sinne against the holy ghost d but against them rather 1 That they may not make a proceeding but that they may be letted and stopped e 2 Sam. 15 31 Acts 4.29 which is a point of charity 2. That they may be cut of if with a deuilish furie they goe forward to resist god the Church the truth and are vncurable which thing belōgeth not to priuate reuēge but commeth of a singuler zeale of god So Dauid f Psal 5 10 Psal 59 5 Psal 14 13 psal 110.9 10.11 And Paul 2. Tim. 4 14. Alexander the Coppersmith hath done me much euil the lord rewarde him according to his workes So Moses against Korah Dathan and Abiram Num. 16.15 VVhat is the forme of inuocation Although there be many formes of praying as are the psalmes of Dauid and the prayers of other holy men both olde and new written well and profitablie by the spirit of Christ yet notwithstanding the shorte forme which God of his great goodnes prescribed vnto vs g Mat 6 9 Luk 9 11 2 which is called the Lords praier is to be preferred before all the rest both for the maiestie of the author the order of the things to be requested and also because it containeth in briefe all things which belong to the glorie of god and our good and what we may aske of the best god whatsoeuer is needfull to desire and what he will graciously bestowe vpon vs whereupon great fruite of comforte doth redound vnto vs because we who doe in a manner aske out of his mouth know to aske nothing absurd nothing vnmeete or vnseasonable vnto him Yet we are not tyed to euery word of this forme but it is lawfull to take no other matter of praiers and al the prayers of the faithfull ought to accord in respect of the sense to this most perfect and truly lawfull patterne but they which goe further doe add of there owne to the wisdome of God and doe despise his will and euer obtaine nothing seing that they pray without faith What are the conditions of prayer or the adiuncts and circumstances Some are inward proper and perpetuall but others are outward indifferent and changeable Which are inward 1 A minde well ordered that a man being about to pray may come with a minde voide of other cares and of fleshly wandering thoughts wherewith it may be caried about hither and thither or pressed downe from heauen towards the earth and with conuenient attention and reuerence towards the maiestie of that god to whose conference he doth goe a dan 9 3.4 5 Math 14 23 2 The sincerity of the heart or a pure heart b 2 Tim 2.22 of Daniell that he which is about to pray may lay aside all opinion of worthines and merit and may feele not feignedly but truly his owne want after the example of Iacob Gen. 32 10. I am lesse then the least of Gods mercies of Daniel Chap. 9.18 we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies c. of Dauid Psal 14 32 Esay 64 6 and of the publcan d Luk. 18 13 I am not worthy to lift vp my eyes to heauen 3 A misliking and humiliation of a mans selfe that he may prostrate himselfe before God with an humble and free confession of his sinnes and requesting of pardon e Dan. 9 4.5 Psal 51.5 1. Ioh. 1.9 4 True repentance and a godly purpose Psal 26.6 I will wash mine handes in innocency O lord and compasse thine altar For god heareth not sinners f Ioh. 9.31 Psal 109 7 Esay 1.15 VVhen ye shall make many praiers I will not heare you because your handes are full of bloud g Rom. 10 14 Heb. 10.22 Iam. 1.6 1 Ioh. 5.14 Contrariwise If we shall aske any thing we shall receiue it of him because we keepe his commaundements 1. Iohn 5.22 And if any man be a worshiper of God and doth his will him heareth he Iohn 9.37 5 A stedfast trust of mercie and of the fauour of God for Christs sake and a sure hope of audience that he will liberallie and freely helpe them which aske according to
the last iudgement shall not so much be squared by the word of the Law as of the Gospell which the Apostles haue preached according to that Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that beleeueth not the sonne shall not see life but the wrath of God abideth him And chap. 12.48 The word that I haue spoken it shall iudge him in the last day And Rom. 2.16 The Lord shall iudge the secrets of men according to my Gospel by Iesus Christ For the sentence in that generall iudgement shall be nothing else but a manifesting or declaring or the sentence now before vttered in this life by the ministerie of the word as concerning the iustification and condemnation of all VVhat are the noats or properties and Epithites of the last iudgment The Apostle Rom. 2.5 reckoneth vp three 1. for he calleth it the day of wrath that is of vengeance because vengeance shall be taken on all who in this life haue not beleeued the Gospell So Sophoniah 1.15 That day shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darknesse a day of clouds and blacknes so called indeed in respect of the wicked which day shall be a day of reioycing to the godly 2 The day of Reuelation because heere things are hid but there the thoughts words deeds of all the reprobates how secret soeuer shall by the diuine and omnipotent power of the Iudge be laid open Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things vvhich vvere vvritten in the bookes according to their vvorkes But of the Elect the Lord speaketh Ier. 31.33 and Heb. 10.17 Their sinnes and iniquities will I remember no more 3 Hee calleth it a day of iust and vpright iudgement least any should think saith Chrysostome that the iudgement of God shoud proceed from an angry mind and that none might thinke that the Iudge will take vengeance otherwise then iustice doth sway the iudgement It is called also by way of excellency The day of the Lord and of Christ wherein he shall come with his glorie and maiestie a â—uk 17.34 1 Cor 5 5 Philip 1.6 And day of iudgement b Mat. 10 15 12 36. And the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost last day c Ioh. 6.39.40 by a significatioÌ„ taken from time because those which fall out at the last are most strange vnto vs VVhat are the forewarnings of the iudgement to come e Deut 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen 2 17 2 The same sentence repeated in the lawe by the voyce of God 3 The hand-writing of God in the consciences of men their consciences bearing witnesse vnto them and their thoughts mutually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men Rom. 2.15.16 4 The examples of God seuerity such as was the deluge in which the whole world perished Noe and his family excepted f Gen. 7. â—1 The burning of Sodom out of which iust Lot was saued g Gen 19.24 25 The destruction of the Citie of Ierusalem the basenesse and ouerthrow of the Iewish ciuill gouernment 5 Calamities both publike and priuate to be short the death also of the bodie are the beginning resemblances of the iudgement to come VVhat are the signes and tokens thereof They are manifold some going before others ioyned nigh therunto and of precedent signes some are happened long since which are farre distant from the end as 1. The publishing of the Gospell in all the habitable earth or amongst all nations h Math. 24 14 2 That securitie and gluttonie long agoe waxing strong as it was in the daies of Noah which were before the Deluge a Moth 24 37.38 3 Apostacie from wholesome doctrine wherof 1. Tim. 4.1 The spirit speaketh euidently that in the later times some shall depart from the faith and shall giue heed vnto spirits of errour 4 Generall corruption of manners b 2. Tim 3 1.2.3 5 The reuealing and comming of Antichrist 2. Thes 2.3 The day of Christ shall not come except the man of sinne be disclosed and 1. Iohn 2.18 Little children it is the last time and as ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time 6 Persecution and betraying of the Godly for the name of Christ 7 Pulicke offences d math 24 10 8 False Christes and many false Prophets saying I am Christ that is vsurping the name of Christ or faining that they are sent of Christ c math 24.9 Luk 21 1. that they are that which Christ is and shewing signes and miracles to seduce the verie elect if it were possible e luk 21.8 Math. 24 11 9 Neglect of charitie vers 12. and want of faith Others going next before which notwithstanding the ende shall not presently ensue and that in heauen Mark 13.3 The sunnne shall be darkened that is there shall be Eclipses of the sunne often The moone shall not giue her wonted light The starres shall fall from heauen that is seeme to fall The powers of heauen shall be shaken for these things are to be vnderstood properly not in a borrowed sense 2 In the earth great Earthquakes troubles and tumults For Nation shall rise vp against Nation and Kingdome against Kingdome Luke 21 9.10 Nor shall there be any place free from warres there shall be hunger and pestilence and fearefull things and people shall be in anguish and at their wits end with desperation f Mark 13 7.8 and in the Sea there shall be fearefull noises and tumults or inundations of the Sea and waters g Luk 21.25 4 In the ayre fearefull and terrible tempests In a word the heauen and earth and euen all the Elements shall in a sort resemble the countenance of an angrie Iudge that sinners being admonished may repent vnlesse they desire sodainely to perish 5 Vnto these is also added the conuersion or gathering together of Israell that is of the whole Nation in generall vnto the Church of Christ after that the fulnesse of the Gentiles shall come in Isay 29.20 Rom. 11 25.26 which neuerthelesse after what sort and when it shal be is not knowne The signes adioyning thereunto are wailing sorrowing of all the kinreds of the earth and the signe of the sonne of man which shall be seen in the heauen when the Lord commeth in the clouds a Math. 24.30 which some interpret to be the figure of the Crosse others great glorie and maiestie which shall testifie that Christ is at hand When shall the iudgement be This is
seauen times in Iordan k 2 King 5 10 the washing away of sinne or of the spirituall leprosie by the bloud of Christ l 1 Ioh. 1.7 7. The touching of Esaies mouth with a burning coale which one of the Seraphins had taken with the tongues from the Altar that the Prophet was to be purged with the signe of the holie Ghost and the word of the Lord must bee put in his mouthm. 8. Ezechiell eating the booke did foresignifie that the Oracles of God must bee hid in the bottome of our heartsn. As afterward the medicinable annointing yet not without a miracle by the Apostles and other Saints in the Primitiue Church for to heale the sick together with prayers vsed sometimes by faith o testifying the presence and healthfull working of the spirit whereby God doth heale vs. The p man borne blinde whose eyes Christ did annoint with clay and washing them in the poole of Siloah had his sight restored p signifying that the eyes of our minds are to be inlightned with the light of Christ And such like which because they were inioyned and granted to some fewe onely and for a time are rather to be called mysticall actions then Sacraments For in Sacraments the signe doth represent that which God doth in trueth offer and faith receiue But in types things to come or past alreadie are shadowed out and as it were painted out before our eyes in a table Wherein do Sacrifices and Sacraments both agree and differ 1. They have this common to them both that they are ordained of God and had a Symbolicall signification for the killing of a beast doth signifie that the nature of man is become like the nature of the beast through sin q Psal 49.10 21 and guiltie of death neither could be deliuered from death but by a sacrifice Againe the offering of the beast vpon the Altar signified that Christ the true Sacrifice should be offered vpon the alter of the Crosse for our sins 2. They differ also in the end or in the respect of the thing receiued of the thing giuen For the purpose of the Sacrament is not that we should offer any thing to God but that something be offered to vs and that we should receiue somthing from God But the intent of a Sacrifice is that wee should giue something to God or offer something according to his owne appointment Whereupon they are called oblations Further there were two kinds in the manner of Sacrificing a Heb. 5.18 5 1. Gifts They were oblations of things without life q Psal 49.10 21 as of fine flowre b Levit. 2 cakes first fruites tythes which must be distinguished from the oblations or consecrations of the firstborne wherof Exod 13.12 22.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Oblations which were sacrifices of beasts which were slaine from among the heards as an oxe or a calfe from the flock of sheepe or of goates as a Ramme a Gote a Kid or else of birds as Turtles young Pigeons Sparrowes d Leuit. 1.3.14 Now although some of the legall Sacraments were in their kinde also externall sacrifices as the Paschall Lambe which by name is termed an Oblation Yet we may not iudge so of the Sacraments of the Christian Church because that only that most perfect sacrifice of Christ hath abrogated all externall Sacrifyces Againe Sacraments differ from sacrifices in the externall form or action for certaine sacrifices were burnt with fire either wholy and that either vpon the Altar as the holocaust or whole burnt offering or without the campe or citie e Leuit. 16.5 or else in part and were properly called Sacrifices whereof some part went to the Priests with the vse of fire added to note out the puritie of Christs Sacrifices and that eternall spirit by whom hee was offered to God f Heb. 9.14 As for those which were either eaten or imprinted and applyed to the bodie they were Sacraments so properly called Therefore an Altar was appointed to the Sacrifices but not for the Sacraments which are eaten at a table Whereupon the Apostle 1. Cor. 10.2 saith Ye cannot bee partakers of the table of the Lord and of the table of the Diuels Whereby it is apparant that altars were vnknowne to those antient Churches For that Heb. 13 10. we haue an Altar signifies not a materiall Altar but figuratiuely Christ Againe Sacrifices were some propitiatorie which were made either for the high Priests sin or the whole peoples or the Princes g Leuit. 4.13 22.27 or else for some fault h Exod. 28.41 et 29.1 Leuit. 8.2 1 Leuit. 3.1 et 7.11.6 And they were a type of the true propitiatorie and expiatorie sacrifice of Christ for our sins before God Some were for Consecration or perfection whereby the Priests were consecrated 1. Othersome were for thanksgiuing as the sacrifice of Peace-offerings or of health whose kinds were gratulatorie votarie voluntarie Therefore the Sacraments being lawfully vsed with prayers and thanksgiuing in some sort may bee called Sacrifices but Eucharisticall only that is for thanksgiuing not expiatorie or to satisfie for sin vnbloudie of which sort there remains none now to be offered because now there remaines no more remission of sins but that only sacrifice which is alreadie offered must be laid hold on by faith k Heb. 10.18 But yet the Apostle saith Heb. 13.15 that there be left vnto vs two kinds of Eucharisticall Sacrifices namely the one of praise or thanksgiuing the other of liberalitie or cōmunion wherwith God is well pleased as it were with the fruits of Christ dwelling in vs by faith To which hee addeth the Sacrificing of a mans selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in a borrowed speach he calleth a liuing Sacrifice holy acceptable to God and our reasonable that is spirituall worship l Rom. 12.1 As also the sacrifice of Martyrdome and Sacrifices of faith and of good workes and of preaching the Gospell m Phil. 2.17 4.18 1 pet 2.5 so farre as with the spirituall sword thereof men are sacrificed and consecrated vnto God n Rom. 15.16 And yet although in the holy workes of Christians as in giuing of almes and such like there is some outwarde thing yet they are called Sacrifices not by reason of that which is externall but for the inward affection of the minde and therefore they are not called externall but spirituall Sacrifices by meanes whereof all the faithfull are called Priests a 1 Pet. 2.5 Whether is Christ now to bee Sacrificed that his Sacrifice once made vpon the Crosse might be applied vnto vs No in no case 1. For the explication of the Sacrifice inferres the Sacrifice made before Now it is most contrarie that the same should bee both done alreadie and also should bee done hereafter 2. By the like reason Christ should take our flesh againe dye againe and rise againe that the fruit of his incarnation death and
this that he should take a double portion and the people one kinde onely but in those properties which Paule describeth 1. Tim. 3.2 and 5.17 where hee saith that the Elders are worthie os double honour when they rule well and labour in the word of God Hom. 18 vpoÌ„ 2 Cor. Gratiam Cau. compernu de consecrat distinction 2 and excellent is the sentence of Chrysostome There is a time when a priest differeth nothing from an inferiour as when they must vse the mysteries for we are accounted worthie all alike that we may pertake of them And Ignatius in the Epistle to the Philadelphians One bread broken to all and one cup deliuered to all And Gelasius The diuision of one and the same mysterie cannot come to passe without great sacriledge 11 Because whatsoeuer pretence is brought Christ not only instituted the supper with a twofold signe but commaunded his Disciples to take it and vse it vnder a twofold signe Take eate drinke and do this And the doctrine of the Lords Supper which is handled 1. Corinth 11. vers 23. and so following is common to all the faithfull Finally because the Sacrament ought to be whole and to be taken wholy Wherefore did Christ take bread not breads To signifie the mysterie of one and the same bodie from whence the communicants do partake of one bread What manner of bread vsed Christ vnleauened bread or leuened Such as they vsed with meat true and common bread but yet valeauened because of the circumstance of time to wit the feast day of vnleauened bread wherin after the eating of the paschall Lambe Christ celebrated the supper b Mat. 26 17 and also because the vse thereof was common on those feastiuall daies of Easter wherein it was not lawfull to vse leauened bread c Exod. 12.15 And the Apostle speaking of the holy supper doth terme it simplie bread meaning vndoubtedly common and vsuall bread among the Corinthians such bread as the churches of the Graecians do vse and which the Corinthians did eat of Wherefore ordained he bread to be the sacrament of his bodie For the Analogie or similitude of the properties and effects of the signe and of the thing signified For as of the graine of wheat is made corporall bread so of the bodie of Christ is made spirituall bread 2 As bread in the ouen is baked with the heat of the fire so the bodie of Christ was baked with the fire of the crosse and prepared to be meat of life 3 As corporall life is susteined with bread so by Iesus Christ the bread of life the soule is nourished vnto spirituall eternall life 4 As the heart of man is vpholden strengthned with bread d Psal 104 15 so the vertue and merit of the body of Christ doth comfort the soule to life eternall 5 As bread doth driue away the hunger of the body so the merit of the body of Christ doth asswage the hunger of the soule 6 As bread doth profit the hungry not the full fed so also the vertue or merit of the bodie of Christ doth not profit any but them who hunger after righteousnes and them which are puffed vp swelling with their owne righteousnes and for such as are full truly nothing doth it profit them at all 7 As bread distributed among manie is a signe of concorde or agreement so also the bodie of Christ offered for manie is a pledge of the good will of Christ of mutuall loue amongst our selues 8 As one bread is made of manie graines so we being manie are one mysticall bodie of Christ which doe pertake of one bread one I say by a common notion of the sacrament but not in nomber and because it is taken to one end as we may see 1. Corinth 10.17 For wee that are many are one bread and one bodie because wee all are partakers of one bread Why did Christ take bread rather then flesh or other meat to institute his Supper Because he had not regard to the colour and outward forme for the which flesh is more like to flesh but to the vertue of nourishing which is greater in bread then in the flesh of any beast Theodoret. Dialogo 1 What maner of wine vsed Christ taught by his exaÌ„ple to be vsed Not tempered which the ancient Graecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mixt of water and wine which they vsed as a thing free and indifferent neither necessarie to the Sacrament occasion being taken from that because water flowed out of the rocke to the thirstie Israelites which rocke was Christ a Numb 20 10 1 Cor. 10 4â— and because water and bloud came out of the Lords side b Ioh. 19.34 Amb. of the scaraments 5 or because in olde time celebrating the Lords Supper they did drinke more largely so that some were drunken in the loue feasts c â—p 1 18. booke Chap. 53 Tractate 120 vpon Ioh. and therefore that wine being of it selfe strong might do the lesse hurt water should be put thereunto or to signifie the vnion of Christ with the Church as though the waters should figure out the people as Cyprian will haue it or to signifie the vnion of natures in Christ as Nicephorus will haue it But these arguments are not necessarie and as Augustine will haue it that powring out of water bloud did signifie two sacraments baptisme and the Eucharist Moreouer we drinke not in so great plentie or so strong wine in the Supper and our communion with Christ is signified after another maner but it is better concluded that Christ vsed wine without water For the scriptture doth not speake of any water mixt with wine as neyther of red or white colour but of the fruit of the Vine Math. 26.29 Verily I say vnto you that I will not drinke henceforth of this fruit of the vine vntill that day when I shall drinke it new with you in my Fathers kingdome Which words Mathew and Marke doe apply to the narration of the mystical cup but in Luke they seeme to be transposed Luk. 22.18 as Augustine teacheth 3. booke of the agreement of the Euangelist and they are not extant in the Syrian interpreter And Chrisost Hom. 83. vpon Mat. 26. cha Of the fruit saith he of the vine which truly bringeth forth wine not water Yea if a maÌ„ listed to play with Allegories that might be expounded of the adulterating of the Lords supper Esa 1.22 Thy vintners do mixe wine with water Wherefore instituted he the Sacramenâ— of his bloud with vvine In like mannner for the likenesse properties and effects of wine and of the bloud of Christ For as wine is the most sweet liquor flowing out of the Vine so the bloud of Christ is the most sweet drinke of the soule powred out for vs out of the side of Christ which is that true Vine a Ioh. 15.1.5 2 As wine doth asswage the thirst of the bodie so the merit of
as also the wine to an holy vse For although the word Benedicere that is to blesse be vsed 1. Concerning God blessing the creatures eyther by a generall action as Gen. 1.28 Or blessing the Church by a speciall action as Numb 6.24 For Benefacere that is to doe well vnto because God in saying doth bring to passe giueth good things eyther corporall or spirituall or moreouer concerning men eyther towards God as Blessed be the Lord God of Israell Luke 1.68 For to thanke and praise God or towards other men for to pray for Math. 5.44 as Blesse them that curse you and to gratulate b Luk. 1.42 yet notwithstanding oftentimes it signifieth the same which is to dedicate or consecrate that is to separate from profane vse to appoint an holy vse according to Gods ordinance as Gen. 2.3 God blessed the seuenth day and sanctified it From whence Ecumenius saith that the Cup of blessing which we blesse is all one thing as if it should be said which we reuerence with praiers giuing of thanks From hence commeth consecration or sanctification and blessing whereby not with a meere Historical reading of the text of the Epistle to the Corinthians or of the Gospell but with praiers with giuing of thanks with a plaine faithful repetition of the words of the Institution and of the promise of Christ alwaies effectual with a liuely significatiue exposition moreouer with all that Lyturgy or holy action which Christ commaÌ„ded vs to performe as he himself did wherin God is effectual those which were vulgar common helps of nourishing the body are made sacrameÌ„ts of the body bloud of Christ appointed set out for quickning meat drink so are translated from common natural meat to holy and spirituall meate forasmuch as they are appointed to this vse and office that it may be the bodie and bloud of Christ not of it owne nature but by diuine institution which ought to be rehearsed against Faustus booke 20 Ch. 13 and declared that faith may haue what to embrace both in the word and in the Elements Augustine saith Noster panis calix certa consecratione mysticus fit nobis non nascitur That is Our bread and cup by a certaine consecration is made but not borne mysticall vnto vs. Therefore they are deceiued which referre the consecration onely to those words This is my bodie and this is my bloud and they which doe interpret the consecration concerning the hid vertue of those words which they call operatorie whereby the substance of the bread is changed and an inclusion made of the bodie and bloud of Christ For the Lord did not speake to the bread but to the Apostles when he saith concerning the bread Take Booke 7 Epist 63 Apologie 2 book 1. Epist 1 booke 4. Ch. 57 Booke 4. of the Sacram. Chap. 4 and eate this is my bodie c. And Gregorie saith that The Apostles added the Lords prayer to consecration Iustinus saith that the Eucharist was performed with prayer Cyprian saith with inuocation of the highest God Irenaeus saith with giuing of thanks which is the thing which the Apostle saith 1. Cor. 10.16 The cup of blessing which we blesse Ambrose saith with the words and speech of the Lord Iesus And what those words are he declareth chap. 5. reciting the words of institution and Augustine saith The word commeth to the Element and so is made the Sacrament But for the Canon of the Masse without which the Popish Cleargie doe denie that eyther consecration or participation can be made no scripture doth teach that it was taught by Christ and his Apostles but it is a pontificiall ordinance sowen together like vnto pieces of many authors and diuers times and stuffed with many blasphemies against Christ What did Christ after the blessing The bread being taken he brake it and he brake it not only because hee would deuide it but because of representing his death Is the breaking or cutting of bread an indifferent ceremony It is not but essentiall and Sacramentall wholy belonging to the end or scope and moreouer to the forme of the holy Supper as also the powring in of wine into the cup forasmuch as by it the faithfull do behold with the eyes of their mind Christ not onely bestowing himselfe for vs but as it were torne in peeces beaten to peeces broken in peeces with vnspeakeable torments of minde and body and torne a sunder euen to the most violent separation of the soule from the bodie and according to his humane nature butchered as it were into two parts and trickling downe drops of bloud for our saluation Not that his bodie was broken in verie deed For not a bone in it ought to be brokeÌ„ as was shadowed out by tâ—e Paschal Lamb a Ioh. 19.33 36 Exod. 124. but we cal it broken because then it was pulled a sunder his side opened his hands and feete pierced at length also the bodie separated from the soule which also is the cause why the Apostle by a Sacramentall Metotonymie and chaunge of names doth attribute to the bodie it selfe of the Lord that which was done in that bread and ought also now to be done when as hee saith that the Lord spake this concerning the bread This is my bodie which is broken for you 1. Cor. 11 24. And from the same custome of breaking of bread the Eucharist is called breaking of bread a Acts. 2.42 20.7 And that the custome of breaking was vsuall in the Churches in Paules time it plainely appeareth by his owne words when he saith The bread which wee breake 1. Cor. 10. and this custome the Church long obserued But the manner of the Hoste 6. That is of giuing those round small little morsels the Church of Rome instituted VVhat did the Lord concerning the bread broken and the wine powred forth Hee gaue to the Disciples or hee deliuered and distributed them into the hands of the Disciples and by the selfe samse thing he taught that the faithful ought to consider with a faithfull mind the same Christ in the distribution of that bread and of that wine euen as if they did see him giuing himselfe with eternal life with his owne hand to bee vsed and enioyed which thing also he doth in verie deed by the inward vertue of his holy Spirit VVhat words did Christ ioyne to his action Three sorts some commaunding in which he commaunded what he would haue his disciples to do in celebrating of the Supper and wherein he expressed the outward forme of the Supper signified the inward some are Indicatiue Sacramentall or words of promise which for declaration sake Christ ioyned to the signs wherein he declared the inward matter or thing signified finallie some are exegeticall wherein he set forth the end of this holy action What doth he commaund his to do in the supper 1 What the ministers themselues or disposers of the supper ought to doe