conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differēce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church Commō comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine instinct and by what proofes and Testimonies we are certaine of so great a matter this is a question not to be let passe of vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depēd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why
wee beleeue that the scriptures were deliuered from heauen be the witnes of the church who seeth not that heerby the autoritie of mans voice is made greater then of the voice of God For he that yeeldeth his testimonie vnto an other so that he is the onely or the chiefe cause why credence is giuen vnto the other out of all doubt greater credite is giuen vnto him then vnto the other who receiueth his testimonie Wherefore it is a speech most vnwoorthy the maiestie of God that the voice of God speaking in his holie booke is not acknowledged except it bee confirmed by the witnesse of men Secondarily 2. Reason Our comfort Faith is groūded on approoued witnes therfore not on mans wheras the doctrine of the Prophets Apostles doth preach of so great matters as the certaine knowledge of thē is so greatly desired of all who are well disposed and the conflictes of doubtfulnes in all mens mindes are so great what full assurance of our faith can there bee what sure consolation against the assaultes of temptations if that that voice on which our confidence relieth bee no otherwise knowen vnto vs to bee indeed the voice of God but because men say so in whom wee see so much ignorance error and vanitie to bee that no man scarcely especially in matters of some weight doth attribute much vnto their woorde except other reasons concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked if we going about to stop their mouthes do therefore onely desire that we should be credited that our Religion is from God because our selues say so For if they bee by no other confutation repressed they will with no lesse shew of truth deny it than wee affirme it 4 Reason Witnesses Last of all the scripture it selfe in many places is against this opinion doth chalenge a far higher authoritie vnto it selfe thē which hangeth vpon mens woords For so sayth Christ himselfe Iohn 5. I receiue not the record of man signifieng thereby that his doctrine stood not no not on Iohn Baptists testimonie although yet he did alleadge it but as of lesse account that he might omit nothing by which men might be moued to beleeue Therefore he addeth But I saie these thinges that you may beleeue I haue a greater witnes then the witnes of Iohn And if Christ nowe beeing humbled said these thinges of himselfe then surely shall they be no lesse true of him being in glory and sitting in his throne And 1. Corinth 2. Paul saith My word and my preaching stood not in the entising speech of mans wisedome but in plaine euidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God If so bee then our faith must not rest no not vpon reasons wisely framed by men much lesse shal it depend on the bare word of men Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles as on the foundation the certainty of the Scripture cannot hang on the Churches witnes For so should not the Church be vpheld by the testimonie of the Prophets and Apostles but by her owne And 1. Iohn 5. it is said If we receiue the witnes of men the witnes of God is greater If it be greater then the authoritie of it hangeth not on the record of man But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice then vnto the Church affirming the same Now that it is said of the contrary That they are true the Church alone doth witnesse Answere The minor is false That by the Churches Obiection 1 record alone it doth appeare vnto vs that the sacred bookes which wee haue were written by the Prophets and Apostles whose names they beare in their forhead and that euen vnto vs they are come vncorrupt this we grant not For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints that no fained or forged thing is in these books thē it can be by the Church and all the creatures of the world confirmed They therefore who stand vpon the Churches testimonie alone in this point shew that themselues haue not as yet felt or vnderstood the chiefest testimonies Furthermore they say that the bookes authentike The discerning of bookes Answere The Minor is false 1 The working of the holy Ghost or as they Obiection 2 terme them Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement and therefore that the autority of holy canon doth depend on the churches wisedome But that this difference of the bookes is not determined by the churches iudgement but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church this is easily to be vnderstood if the causes of this difference be considered For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter then in others of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct that they might be the rule of our faith or it cannot be determined neither out of these books themselues 2 The certainty of authours nor out of others which are canonicall that they were written either by the Prophets or Apostles because either they were not penned by those whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit or themselues do not shew any certaine authors of them or by their forme of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this euidence of the spirit or certainty of the authors we builde not our iudgement on the testimonie of the Church but of the bookes themselues And therefore not for the Churches iudgement onely do we iudge some bookes to be canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the canonicall but rather for the verie causes of this difference which wee finde in the bookes them-selues Obiection 3 The Church is more ancient than the Scripture 1. Answere The minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater autoritie it is too trifling For the woord of God is the euerlasting wisedome in God him-selfe Neither was the knowledge of it then first manifested vnto the Church when it was committed to writing but the manifesting of it began together with the
by the souldiers by reason of the vnchangeablenes of the decree prouidence of God contingent by reason of the liberty of his eternal and vnchangeable decree and the execution thereof euen those thinges which as concerning their owne nature haue second causes most vnchangeable as the motion of the sunne shadowes What contingencie is denied If therefore by contingency they meane the changeablenesse of effects which they haue by the nature of second causes or by the power and libertie of God it doth not follow that things are not contingent because of that necessity which they haue by the prouidence of God For this dooth not take away but preserueth rather the nature order maner of woorking in second causes ordeined by God But if by contingency they mean the changeablenes of second causes and effects so floting and wauering that they are not ruled and gouerned by Gods prouidence any such contingency the Scripture dooth not admit or approue Whether the motions of a creature are contingent or necessarie Hereby we also vnderstand when it is demanded concerning the motions effects of creatures whether they are to be termed necessarie or contingent that some verily are more rightly properly called contingent than necessarie though both contingent necessary are wrought by diuine prouideÌ„ce For they are rather to bee called such as they are of their own nature by the nature of their neerest causes than as they are in respect of Gods prouidence which is a cause more remoued farther off And nothing is more either certaine or manifest than that according to the nature of second causes some thinges should bee changeable some vnchangeable yet by the power of God though al things in the creatures may bee changed they are made notwithstanding vnchangeable because of the certaintie of his decree and diuine prouidence So likewise we answere concerning fortune chance What fortune and chaunce is denied For if by these names be vnderstood such causes or euents by accident as haue no cause which is proper and by it selfe a cause they ought to be far abandoned from the church of Christ But if wee vnderstand thereby a cause which is by it selfe a cause proper though vnknowen to our senses and reason or such causes by accident which haue notwithstanding some secret proper cause adioined nothing hindereth in respect of second causes which are causes by accideÌ„t in respect of our iudgemeÌ„t whereby we attain not to the proper that which is by it selfe the cause of these euents that to be or to be a thing fortuning or don by chance which in respect of gods prouideÌ„ce commeth to passe by his most accurate and vnchangeable counsel decree according to those sayings Matth. 10.29 One sparowe shal not fal on the ground without your father And Pro. 16 33. The lot is cast into the lap c. The fifth Sophisme of the mutility or vnprofitablenesse of meanes THat which shal be vnchaungeably and necessarily God is effectual in working by meanes which himselfe hath freely ordained by the wil prouidence of god in vain to the furdering or hindering of that are means applied as the vse of the ministery the magistrate lawes exhortations promises threatnings punishmeÌ„ts praier our study endeuors But al things are done by the decree of god vnchangeably neither can they which woorke by the prouidence of God worke otherwise than they doe Therefore al those means are vaine fruitlesse Ans It is not necessary that the first principal cause being put the second instrumeÌ„tal cause should be remoued and taken away In vain are second causes means applied if god had determined to execute his decrees without meanes neither had commaunded vs to vse them But seeing god hath decreed by those means in some to worke faith conuersion some to bridle keep vnder some to leaue excuselesse hath for that cause commanded vs in his word to vse theÌ„ they are not in vain vsed and applied Yea when there commeth no profit by these meanes yet they profit to this that they leaue the wicked without excuse As therefore the sunne doth not in vaine daily rise and set neither are the fieldes in vaine sowed or watered with the raine neither bodies in vaine with foode refreshed though God createth light and darcknesse bringeth forth the corne out of the earth and is the life length of our daies so neither are men in vaine taught or study to conform their life vnto doctrine though all auaileable actions and euentes proceede not from any but from God For God from euerlasting decreeed as the endes so the meanes also and prescribed them vnto vs whereby it seemed good to him to bring vs vnto them Wherefore we vsing those meanes doe well and obtaine profitable and frutefull euentes but if wee neglect them either by our fault we depriue our selues or others of those blessings offered by God or if God euen in this contempt of his woorde haue mercie of vs or others yet our conscience accuseth vs of open and grieuous sinne Wherefore wee must vse meanes Why wee must vse meanes first that we may obay God therein who both hath decreed endes and ordained meanes to those ends and prescribed them vnto vs neither tempt him by contemning these to our owne peril and danger Secondly that we may obtaine those blessings decreed for vs according to his promise and that to our saluation Thirdly that we may retaine a good conscience in vsing the meanes although the expected euent doe not alwaies followe either in our selues or others The sixth Sophisme of the merit of good euill WHatsoeuer is necessarie doth not merit rewardes or punishmentes But all morall good and euill is doone necessarilie Therefore neither the good meriteth reward nor the euill punishment Aunswere This argument is handled by Aristotle in his Ethicks Lib. 3. Cap. 5. But the aunswere thereto is easie No good worke of the creature meriteth reward First the maior is either particular and so there is no consequence or sequele or beeing generally taken is false and that euen in morall or ciuil consideration to wit in respect of those thinges which are necessarie by supposition and yet are done freely as the actions of men Secondly we grant the reason in respect of the iudgement of god concerning good works For the creature cannot merit any thing no not by his best workes of God Because both they are due and are the effects of God in vs. And therefore the more good things God woorketh in vs so much the more he bindeth and endebteth vs to him Wherefore in the godly Euâ—â— workes merit punishment iustly God crowneth and rewardeth of his free bountifulnesse not their merites but his owne giftes But as touching euill woorkes we deny the reason for they merit punishment and that most iustly For although men forsaken of God cannot but sinne yet the necessity of sinning both
and of saluation and euerlasting life 4 At length also assuming taking vnto him humane nature to teach as by his voice the will of god concerning vs and towards vs and to confirm this doctrine by Miracles 5 Not only to giue oracles and prophecies to open the will of god by prophets and to teach expound it himselfe present in humane nature but also to ordaine institute the ministery of the woord and sacraments that is to call and send Prophets Apostles and other ministers of the Church and to furnish them with giftes necessarie to this ministerie Iohn 20.21 As the Father hath sent mee so send I you Ephes 4.11 He Christ hath giuen some Apostles and some Prophetes some Doctours Luk. 21.15 I will giue you a mouth and wisedome where-against all your aduersaries shall not be able to speake nor resist So 1. Pet. 1.10 The spirit of Christ is saied to haue spoken by the prophetes 6. To giue the holy Ghost Mat. 3.11 Hee will baptise you with the holy Ghost and with fire 7. To be through his owne and others ministerie effectuall in the hartes of the hearers that is by his spirit to lighten our mindes that wee may vnderstand those thinges which hee teacheth vs of God and his will either by his own voice or by the voice of others Luk. 24 45. Then opened hee their vnderstanding that they might vnderstand the scriptures 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes that is to moue our will that wee may yeeld our assent and obedience to those thinges which by his teaching wee learne and knowe Eph. 5.25 Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the worde And these thinges Christ did doth performe euen from the beginning of the church to the end of the world and that by his own authority and power and for this very cause is hee called the Word Mat. 11.27 No man knoweth the Father but the Sonne and he to whom the sonne wil reueile him Ioh. 5 21. As the Father so the Sonne quickneth whom he will By these things which haue beene now spoken is also vnderstood what difference there is betweene Christ other Prophets both of the old and newe testament why he is the chiefe prophet doctor The difference eminency consisteth in his nature office 1 Christ is the verie sonne of God god and lord of all doth immediatly vtter the woord of the Father is the embassador and mediator sent of the father Other prophets are only men his seruants called sent by him 2 Christ is autor reueiler of the doctrine therefore the Prince of all Prophets Others are s gnifiers of that which they haue receiued from Christ For whatsoeuer knoweledge and Propheticall spirite is in them all that they haue from Christ reueiling and giuing it to them Therefore is the spirit of christ said to haue spoken in the prophets Neither hath he opened only to the prophets the doctrine which he teacheth but also to all the godly Ioh. 1.16 Of his fulnes haue we all receiued that is al the Elect euen froÌ„ the beginning of the world vnto the end Ioh. 1.18 No man hath seen god at any time the only begotten sonne which is in the bosome of the father he hath declared him 3 His Prophetical wisedome is infinit and perfect therefore in al gifts he excelleth others 4 This Prophet christ appointeth the ministery sendeth ordaineth Prophets and Apostles he giueth the holie Ghost gifts necessarie for the prophets Apostles al ministers of the word to the perfourming of their duty Ioh. 16.14 He shall receiue of mine shall shew it vnto you He will lead you into al trueth 5 Christ himselfe is not onlie autor of the doctrine erectour maintainer of the external Ministery but also by his own other Prophets voice outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost Others are onely the instrumentes of Christ and that arbitrarie and at his disposition and direction 6 The Doctrine of christ which beeing made man hee vttered by his owne and his Apostles mouthes is much more cleare ful than the doctrine of Moses the Prophets of the old Testament Christ therefore hath authoritie of himselfe others from him if Christ speake wee must beleeue him for himselfe others because Christ speaketh in them These things are expresly prooued by these places of holy writ Hebr. 1.1 At sundrie times and in diuerse manners god spake in the old time to our Fathers by the Prophets Jn these last daies he hath spoken vnto vs by his Sonne And cap. 3.3 This man is counted woorthie of more glorie than Moses in as much as hee which hath builded the house hath more honour than the house Ioh. 16.14 The spirit of truth which I will send you shall receiue of mine and shal shew it vnto you Mat. 17.5 This is my beloued sonne in whom I am well pleased Heare him Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and him that sent mee 3 WHAT CHRISTS PRIESTHOOD IS A priest in general A Priest in generall is a person ordeined by god to offer for himselfe and others oblations sacrifices to pray for others and to instruct Vnder praier is comprehended blessing which is to wish them good from God A typical priest There is one Priest which is signifieng or typical another signified The typicall Priest was a person appointed by God 1. to offer typical Sacrifices 2. to make intercession for himselfe and others 3. to declare to the people the doctrine of the Law and the promise of the Messias and true Sacrifice which was to come Such were al the Priestes of the old Testament For these three properties which we haue reckned were common to the High-Priest with other inferiour Priestes The High priest But some thinges the High-Priest had proper peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of al or Sanctuarie that but once euerie â—eare not without blood which he offered for himselfe and the people burning incense there and making intercession for the people 2. That his rayment was more gorgious 3. That he was set ouer the rest 4. That he onlie was consulted of questions or matters doubtful waightie and obscure whether appertaining to religion or to the common-wealth and did returne the aunsweres of God for the Princes and the people 5. and therefore did gouerne and order some counsels and offices of the state and kingdom did see that al things were lawfully administred The inferiours were all the other priests of the old Testament whose office it was to sacrifice to praie to teach the doctrine of the Lawe and the promise of the Messias to come
All other proofes and arguments may be referred vnto these 2 What is the last iudgement IN euerie iudgement are the Accused the Accuser the iudge the cause examination hearing of the cause the Law according to which iudgement is giuen the sentence of absolution and condemnation and the execution thereof according to the Lawes Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge according to iust Lawes and a pronouncing of sentence and the exequution thereof according to iust Lawes Nowe is it easie to define this iudgement of God This iudge hath no neede of inquisition or examination of the cause or of witnesses and accusers seeing he is himselfe the searcher of harts Therefore there shal be only the iudge men of whom sentence shall be giuen the law according to which sentence shal be giuen execution The definition of it is this 1 The last iudgement is a iudgement which God shal exercise in the end of the world by christ who should then visiblie descend froÌ„ heauen in a cloud in the glorie maiesty of his Father Angels by whom also then shall be raised from the dead all men which haue died since the beginning of the world vnto the end thereof but the rest who are then liuing shal be sodainly chaunged and all presented before the tribunall seate of Christ who shall giue sentence of al and shal cast the wicked with the diuels into euerlasting tormentes but shall receiue vp the godlie vnto himselfe that they maie with him and blessed Angels enioie eternal happinesse and glorie in heauen It may be defined more brieflie on this wise The last iudgement shall bee a manifestation or declaration and separation of the iust and vniust who euer haue liued or shall liue from the beginning of the woâ—ld vnto the end proceeding from God by christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the Law and Gospel The partes of this definition wee wil now in few wordes confirme 1. That iudgement shall be a manifestation of the iust and vniust For Reuel 20.12 The books shall be opened that the secrets of hartes may bee laied open 2. There shall bee a separation of the iust and vniust For Mat. 25.32 Christ shall place the sheep on his right hand but the goats on his left hand 3. This manifestation and separation shal be wrought of God by Christ If of God then shal it bee a most diuine and iust iudgement Rom. 3.6 Jf God bee vnrighteous how shall hee iudge the world Jt shall bee made and wrought by christ because Iohn 5.22 The Father hath committed all iudgement vnto the Son And Act. 17.31 God hath appointed to iudge the worlde by a man 4. Jâ— shall bee a pronouncing of sentence Mat. 25.34 Come yee Blessed of my Father We are Blessed of God not in Adam but in his seed and therefore the sentence shall bee giuen according to the gospel For by nature wee are subiect vnto the wrath of God Therefore also shall the godly say When saw wee thee hungering or thirsting They shall confesse that the retribution of rewardes commeth not by their merit but by his grace Furder after this manner the wicked and the godly shall bee iudged according to the Lawe and Gospell Absolution shall bee principally according to the Gospel but shal be confirmed by the Law Condemnation shal bee principally by the Lawe but shall be confirmed of the Gospel Sentence shal bee giuen on the wicked according to their owne merite Sentence shall be giuen on the godlie according to Christes merite applyed vnto them by faith a testimonie and witnesse of which faith shal be their workes Now to be iudged is to bee declared iust before the tribunal of Christ and to enter into euerlasting life and that with a respect and condition of faith which is required in the Gospell Obiection But vnto euerie man shall be giuen according to his workes Therefore iudgement shall be giuen on al according to the doctrine of the Law Aunswere In this sense shal be giuen also vnto the elect according to their works not that their works are merites but in that they are the effects of faith Wherefore vnto the elect shal be giuen according to their woorkes that is they shal be iudged according to faith to be iudged according to faith is to be iudged according to the Gospel But the iudge maketh mention of our woorks and not of faith First because he wil haue it knowen to others why he so iudgeth least the vngodly condemned persons might obiect that hee giueth vs eternal life vniustly Wherefore he wil shew them our workes and will bring them forth as testimonies to refute them that we haue in this life applyed vnto vs Christes merit Secondly That wee maie haue comfort in this life that we shall hereafter according to our works stand at his right hand 3 Who shall be iudge CHrist shall bee the iudge Iohn 5.22 Hee hath committed all iudgement vnto the Son Neither yet are the Father the holie Ghost remoued from this iudgement But Christ immediatly shal speake and giue sentence and that in his humane nature And when he speaketh God shal speake not onely because he himselfe is God but because the Father shal speake by him The iudgement then shall belong vnto all three persons of the God-head as concerning their consent and authority but vnto Christ as touching the publishing and exequuting of the iudgement For Christ shall visibly giue sentence of all which sentence he shal also together execute The church also shal iudge as touching the approbation and allowing of this iudgement as Christ saith Luk. 22.30 That the Apostles shal sit on twelue seates and shall iudge the twelue tribes of Israel that is they shall subscribe vnto Christes iudgement and approoue his sentence The causes why Christ man shall bee iudge are these 1. Because the church is to bee glorified by the same Mediatour by whom and for whom it was iustified Act. 17.31 God wil iudge the woorld in righteousnesse by that man whome hee hath appointed Matth. 24.30 They shal see the sonne of man come in the cloudes of heauen with power and great glorie Ioh. 5.27 The Father hath giuen power to the Sonne to execute iudgement in that hee is the Sonne of man 2. That we maie haue comfort knowing him to bee our iudge who hath purchased vs with his bloode and who maketh vs his brethren yea his parts and members For he is 1 Our brother and our flesh 2 He hath promised and saide Ioh. 3.36 He that beleeueth in the Sonne hath eternall life cap. 6.24 Verilie verily I say vnto you hee that heareth my word beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life The third cause why he commeth is to deliuer his Church
creation of mankind and the first beginnings of the Church in paradice yea the woord is that immortall seede of which the Church was borne The Scripture is first in nature as the cause The Church therefore could not bee except the woord were first deliuered Now when wee name the holy Scripture wee meane not so much the characters of the letters and the volumes but rather the sentences which are conteined in them which they shal neuer be able to prooue to be of lesse antiquitie then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2. Answere The Maior is false A yonger workmā may be more skilful than an elder yet the summe of the Law Gospell was the same for euer To conclude neither is that which they assume alwaies true That the autority of the ancienter witnes is greater thā of th◠yōger For such may be the conditiō quality of the yonger witnes that he may deserue greater credit then the ancienter Christ being man bare witnes of himselfe Moses also and the Prophets had long time before borne witnes of him neither yet is the autoritie therefore greater no not of all the other witnesses then of Christ alone In like sort the Church witnesseth that the holy Scripture which wee haue is the woord of God The Scripture it selfe also doth witnes of it selfe the same but with that kinde of witnes that is more certaine and sure than all the othes of Angels and men There is alleadged also to this purpose a place 1. The pillar of truth to Timot Obiection 4 3. Where the Church is called the pillar and ground of the truth But since the Scripture doth teach otherwhere and that not once that the foundation of the Church is Christ and his word it is manifest inough that the Church is the pillar of the truth not a foundamentall or vpholding piller but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carrie the truth left with her and committed vnto her in the open face of all mankinde Acts. 9. Gal. 2. 1 Thes 2. 2 Thes 1. Tit. 1. euen as the holy Apostle Paul was called an elect vessell to beare the name of God before the gentiles and kinges neither yet did Paul get credit vnto the Gospell but the Gospell vnto Paul So likewise are the Apostles termed pillars Galat. 2. not that the Church rested on their persons but that they were the chiefe teachers of the gospell and as it were the chieftaines and maisters of doctrine For a man is not bound to beleeue those that teach on their bare woord but for the proofes which they bring of their doctrine Furthermore they alleage a sentence of Austin out of Obiection 5 his booke entituled against the Epistle of the foundation A place of Augustine 1 Answere An example maketh no rule chap. 5. I saith Augustine would not beleeue the Gospell except the authoritie of the catholicke Church did mooue mee thereunto But first if it were true that either Austin or some others did giue credence vnto the Gospell onely for the Churches autoritie yet might there not bee fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine 2 Aunswere He speaketh of himselfe as yet not cōuerted or not sufficientlie confirmed which these mē wold haue they do easily perceaue who weigh both the whole course of this place the phrase of speech which is vsual vnto Austen For Austen going about to shew that the Manichees were destitute of al proof of their doctrine first he opposeth one who as yet beleeueth not the gospel and denieth that such a one is able any way to be conuicted by the Manichaeans for he were to be conuicted either by argumentes drawen out of the doctrine it selfe of which the Manichaeans haue none or by the consent of the catholike Church from which themselues were departed for example sake he proposeth himselfe who should not haue had beleeued the Gospel except the authoritie of the catholik Church had moued him thereunto Austen therefore speaketh this not of himselfe as hee was then when hee writ these things against the Manichaeans but of himselfe before hee was yet conuerted or not sufficiently confirmed And that hee speaketh not of the present but of the time past the words that follow do manifestly declare whom then I beleeued when they said Beleeue the Gospel why should I not beleeue them when they say Beleeue not a Manichean For hence it appeareth that when he saith he was mooued especially by the authority of the Church he meaneth it of that time at which he obeied the Churches voice that is departed from the Manichaeans vnto the true Church But after that once he was conuerted and had perceaued the truth of doctrine that his faith was not now any more builded on the authoritie of the Church but on a far other foundation himselfe is a most sufficient witnes for vs whereas in the selfesame book Therefore he did beleeue the Church especially before he was able to perceiue it cap. 14. he saith on this wise Thou hast purposed nothing els but to commend that thy selfe beleeuest and to laugh at that which I beleeue And when as I of the other side shal commend that which myselfe beleeue laugh at that which thou beleeuest what dost thou thinke we must determine or do but euen to shake handes with them who bid vs to know certaine things and afterward will vs to beleeue things that are vncertain and let vs follow them who bid vs first to beleeue that which as yet we are not able to perceaue that being more enhabled by faith it self we may discerne to vnderstand that which we do beleeue not men now but God himselfe inwardly strengthning and illightning our mind Wherefore they do manifest iniury vnto Austen who draw that which himselfe confesseth of himselfe when hee was not yet conuerted or was but weake vnto that time when he affirmeth far otherwise not of himselfe onely but of al the godly For so reuerent a regard ought we to haue of the worde of God and such also is the force and efficacy of the holie spirit in confirming the harts of beleeuers that we beleeue God yea without any creatures Testimony euen as Elias forsooke not god 1. Reg. 19. The application of the answere no not when he thought that himselfe only was left aliue of the true worshippers of God If therefore either Austen or whosoeuer els being not as yet conuerted vnto religiō nor as yet hauing experiēce of the certainty of it in his hart That followeth not which they would 1 Because there is more in the Consequent than in the Antecedent 2 Because thereis a fallacy of the Accident A declaration of the like example 1 The
sinnes are the causes of all that follow The reasons 1. Because by one man sinne entred into the world 2. Because man and the Deuill are able by their owne nature to sinne against the lawe And that first sinne or first fall in Paradise is the cause of originall sinne both in Adam who fell and in others who haue their discent from him Originall sinne is the cause preparatiue as it were of all actuall sinnes according to that of Paul Sinne that dwelleth in me doth it and euill and corrupt inclinations doe carry me to euill actions Causes impulsiue of sins are those obiectes which sollicite men to sinne Yea actuall sinnes are the causes also of those sinnes that follow them Former actuall sinnes cause of others which follow after not onely in them which first sinned but also in others Furthermore whereas the scripture teacheth that the sinnes which followe are the punishmentes of those that went before and the fault or desert is an impulsiue cause of punishment it is manifest that actuall sinnes which goe before are the causes also of those that follow them euen as of other punishments or calamities which are purchased by our sinnes And that is to bee vnderstood aswell of the falles of those that commit the sin as of others fals with which aswel they are punished whose falles they are as they who first sinned as the sinnes of the Parents are punished by the sinnes of the children the sinnes of the subiects by the sinnes of the Magistrates or contrariwise as cap. 1. to the Romans of purpose is declared Wherefore God gaue them vp to their hartes lusts vnto vncleannes And 2. Thes 2. Whose comming is by the working of Satan with al power and signs and lying wonders in all deceiuablenes of vnrighteousnes among thē that perish And Exod 2. I the Lord thy God am a iealous God visiting the sinnes of the fathers vpon the children vnto the third and fourth generatiō of them that hate me And 2. Sam. 12. Thus saith the Lord behold I will raise vp euill against thee out of thine owne house and will take thy wiues before thine eies and giue them vnto thy neighbour God the causer of sinnes as they are punishmēts but not as they are sinnes If humane reason doe here obiect That God is the author causer of punishmēts If therefore sins be the punishments of sins it followeth that God is the cause of sinnes We answere that there is a fallacie of the accident in the Minor For it commeth to passe by an accident that is by the fault of those who sinne that when by the iust iudgement of God either themselues or others are punished by euil men they in the meane season God permitting that is not shewing them that he would haue those things to be done by them for to punish them which things yet he hateth and which he will punish both in this life and the life to come do fulfill their desires swaruing from the law of God estrainging themselues more and more from God by sinning doe purchase more grieuous punishmentes vnto themselues Or if we will distinguish the Maior it is in effect the same For punishments come from god as author and causer of them as they are punishmentes but in asmuch as they are sinnes so they come God neither willing them nor approuing them nor causing but onely permitting For to permit this kinde of punishments which sinners by sinning inflict ether vpon themselues or others is nothing else than not to cause that euill men shoulde doe this which God woulde haue done for punishment to the same ende that they may obey this will of God So also we answere to that Argument The priuation or want of righteousnes and diuine wisedome god inflicteth as a punishment vpon men but that priuation is sinne Therefore god is the causer of sinne For this priuation is not sinne as by the iust iudgement of God it is inflicted but as it is of men themselues voluntarily brought vpon them by their owne misdeedes and demerites and is admitted or receiued into the minde will and hart euen as euill actions are not sinnes as they are gouerned by god but as they are done by men They say further He that mindeth the end mindeth also the meanes God mindeth the ends of sinne Punishment and the manifestation of Gods glory and iustice are not the endes of sinne because men are not by them moued to sinne that is punishment and the shewing of his iustice and wrath in punishment Wherefore he mindeth sinnes also by which those ends are come vnto But the Minor is to be denied that punishment the manifestation of the glory of god are the endes of sinne For the end is that which moueth the efficient cause to bring forth an effect but punishment or the manifestation of the glory of god do not moue the sinner to sinne These cannot therefore bee saide to bee the ends of sinne But those are the proper ends of sinne which the Deuils and men respect in sinning that is the destruction of men the fulfilling of euill desires the oppression and reproche of God and his truth God respecteth those as ends not of mens sin but of his permission of their sinne If they reply that men indeede haue not those endes but that god respecteth them For that which god permitteth to shewe his iustice by punishing it the end which god proposeth thereof is the punishment of the sinners and his owne glorie But he permitteth sin to punish it and to declare himselfe iust by punishing it therefore these are the endes of sin in respect of the purpose intent of god we deny the Maior For God suffering sin to be committed respecteth as the end not of an others worke that is of the sin of Deuils or mē but of his own work that is of his permission of sinne the punishment of sinnes and the manifestation of his owne iustice For sin is one thing and the permission of sinne another whereof is spoken Exod. 9. For this cause haue I appointed thee to shew my power in thee and to declare my name throughout all the world Prouerb 16. The Lorde hath made all thinges for his owne sake yea euen the wicked man for the day of euill Roman 9. God being willing to shew his truth and to make his power knowen hath suffered with long patience the vessels of wrath prepared to destruction Wherefore punishment is not the end but the consequent or proper effect of sinne and an accidentary effect thereof is the manifestation of the glorie of God as Paul sheweth Rom. 3. For if the veritie of God hath more abounded thorough my lie to his glorie c. If here againe they reply He that will the consequent will also the antecedent How God is said to will punishment which is the consequent of sinne and not sinne it selfe which is the antecedent But God will these things which are
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing frō the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusiō that they should beleeue lies Frō him that hath not shal be takē away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
a voluntary assent folowing chooseth that which God wil sheweth to be chosen 3 It appertaineth as well to the vnderstanding as vnto the will that God as he vnchangeably knoweth all things 3 God determined all things which he will from euerlasting and wil them vnchangeablie we determine what we wiâ—l in time many times change from that which we fiâ—st determine so also hath determined from euerlasting and will vnchangeablie al thinges which are done as they are good permitteth them as they are sins Now as the creatures notions and iudgements of thinges so also their willes are chaungeable so that they will that which before they would not and will not that which before they woulde For seeing that al the counsels of God are most good most iust and most wise he neuer disliketh correcteth or changeth them as often-times men doe when as they doe perceiue themselues to haue determined anie thing vnaduisedly before Neither doth God depend on their second causes either motions actions or mutations or doth aduise according to them as doth the creature but himselfe beeing the first cause al the actions of al creatures depend on him For he doth not as men take aduise concerning the end by viewe of meanes or things antecedent leading thereunto but according vnto his decree concerning the end consequent he doth decree ordaine the means antecedents that is God woorketh not thereafter as hee seeth the second causes to woorke but he causeth or permitteth the second causes so to worke as he himselfe hath decreed and purposed to woorke Hither appertaine those sayings Num. 23. God is not as man that he shoulde lie Mal. 3. I am the Lord and change not The vnchangeablenes of Gods purpose taketh not away the libertie of his will Obiection Hee that can not change his counsaile and purpose hath not free-will But God cannot change his counsail and purpose which he hath once appointed Therefore his will is not free First we deny the Maior For not he which doth not change his purpose which hee hath once appointed hath not liberty of wil but he which could not purpose any other thing beeing let by some external cause But the liberty of god consisteth not in the change of his wil or purpose but in this that God will all thinges whatsoeuer hee will altogether with his will and of himselfe and could haue hadde otherwise decreed or not decreed all thinges which hee decreed from euerlasting of the creation preseruation and gouernment of things according to these sayings Matthew 19. Luk. 18. With men this is impossible but with God al thinges are possible These and the like sayings shew that God hath so appointed from euerlasting with himselfe the creation of things and the gathering sauing of his church not as if he could not haue not don this or not haue appointed it otherwise but because so it seemed good to him neither must men seeke anie superior cause thaÌ„ his wil of al his diuine works which he exerciseth in his creatures neither is there any other necessitie to be found in them than which dependeth of the most free appointment of god himselfe For as to resolue of such a purpose as is to be changed so also to change it either to better or to worse is rather seruitude or bondage than freedoome and libertie For it proceedeth of ignorance or impotencie For they change their counsels and purposes who either or in taking them or are not able to perfourme the counsaile which they haue taken But to resolue of such a purpose as might alike either haue beene decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and diuine libertie Nowe God whatsoeuer he hath decreed could either not haue decreed it at al or haue decreed it otherwise And that he changeth not that which he hath once decreed the perfectnes of his nature euen his infinit wisedome and goodnesse is cause thereof For most wisely and rightlie doth he decree all thinges constantlie persisteth in that which is good right Wherfore the immutability in god doth aswell not diminish his libertie as his immortalitie other things which are proper vnto his diuinitie Secondly if any man vrge that it is a point of liberty not onlie to resolue of anie aduise what he will but after he hath resolued to bee able either to followe it or to change it we vnderstand by those things which haue beene alreadie spoken that this doth agree to the creatures which may or in their purposes and therefore stand in need of changes alterations but not to god who can neuer er and therefore requireth no change of his purpose Lastly if they reply That not to be able to alter a purpose once vndertaken is a defect of abilitie or power therefore against the libertie of God we answere that the antecedent of this reply is true if the change of it be impossible by reason of some impediment comming from some external cause or by reason of defect of nature or ability but the antecedent is most false if the impossibilitie of change proceed from a perfection of that nature which is not changed from a wisedome and rightnesse of that purpose which is vnchangeable and from a perseuerance and constancy of the will in that which is good and right after which sort it is apparant to be in God Gods directing of out wil taketh not away the lâ—bertie thereof But against that where it was said that the wils of all creatures are so guided by God that neither they are able to will what hee from euerlasting hath not decreed neither not to will what hee hath decreed for them to will more question is vsed to bee made 1 That which is ruled by the vnchangeable will of God doth not woorcke freelie The will of Angels and men is ruled by the vnchangeable will of God Therefore either it hath no libertie or the choise which it maketh is not tied to the will of God Answere wee make to the maior by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which GOD so ruleth as hee sheweth the obiect vnto the vnderstanding and by it effectuallie mooueth and affecteth the will to choose it that dooth notwithstanding freelie woorke albeit it bee inclined at the becke and will of GOD whither hee will haue it For to woorcke freely in the creatures is not to woorcke without anie ones gouernment but with deliberation and with a proper and selfe-motion of the will although this motion be elsewhence raised ruled Wherefore it is not the immutabilitie and operation of the diuine will and prouidence which is against this libertie but a priuation and constrainte of iudgement which is an impulsion or a motion proceeding not from an inwarde cause or facultie but
from that obedience by her owne proper and free motion if hope or shewe of any good to come by defecting were offered vnto it Or shorter thus Before the fall it was such a power in man as that he was able to will and yeeld perfect obedience to be coÌ„formable to god to make choice of that coÌ„formity And further was able if he listed to forsake that conformity Or to be yet shorter Man before his fall had perfect libertie either to continue good or to fall Before the fall there was a fitnes and aptitude in man to choose good or euill and man was perfectly conformed to god because hee was made to the Image of God Again All things which God made were very good Now that there was in our first Parentes some weakenes ioined with perfect knowledge and obedience of God which might bee ouercome by the greatnes and force of some temptation Man though most free yet not so strong but he might fall God not assisting him the euent it selfe doth euidently inough declare And that by the especial purpose of god there was not so much grace bestowed vpon our first Parentes as thereby they were not able to be seduced by the tentation of Satan and bee moued to sinne the Apostle witnesseth Rom. 11. when he saith God hath shut vp al in vnbeleefe that he might haue mercie on all Likewise Rom. 9. sayâ—â—g That the vessels of wrath are prepared of god to destruction â—e sheweth that god therefore suffered mankind to fall because it seemed good to him not onelie to declare his mercy towards his chosen but his anger also and power and iustice in punishing the reprobate Furthermore whereas nothing is done without the euerlasting most good purpose counsel of god the fall also of our first Parents may be so much the lesse exempted from it by how much the more god had precisely exactly determined from euerlasting concerning his chiefe work euen mankind what he would haue done Lastly the creature can by no meanes retaine that righteousnes and conformitie with God except God who gaue it keep it neither can he leese it if god will haue it kept according to these sayings Iames. 1. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights Iohn 1. In it was life and the life was the light of men which lighteth euery man that commeth into the world Psalm 51. Take not away thy holy spirite from me Psalm 104. If thou hide thy face they are troubled 2. Tim. 2. The foundation of god remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Math. 22. In the resurrection they are as the Angels of god in heauen As then man could not haue fallen except god had withdrawen his hand and not so forceably and effectually affected his will ruled it in temptation so neither could he persist in integrity when hee was tempted except god had sustained and confirmed him euen as hee confirmed the blessed Angels that they shoulde not defect and fall away together with the other Apostataes Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sinne neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternal counsell and will of God Humane reason fansiyng her owne wit in deriuing the blame of sinne from herselfe The causes of humane reason refuted which lay the fault of the first sinne on God when shee heareth these thinges is troubled and keepeth a stirre and faineth many absurdities to folow except such a libertie of doing well or euil be giuen to man that his perseuerance or falling depend of his own will alone First that God was the cause of that first sinne and by consequent of all other sinnes as which came all of the first fall Likewise that he was the cause of the sinne of the Diuel seducing man especiallie seeing the first sinne is not to bee accounted a punishment as other sinnes for no sin had gone before How the first sinne might be a punishment vnto t selfe to that end permitted of God which should be punished with that sinne and therefore seeing God coulde not will that as a punishment he may seem to haue willed it as a sinne But although there be nothing to the contrarie why sinne may not be the punishment euen of it selfe whereas in the same action both the creature depriuing himselfe of that conformitie which he had with God might sinne and god depriuing him of that good which hee of his owne accorde casteth away might punish as it is said of couetousnes Syrach 14. There is nothing worse than when one enuieth himselfe and this is a rewarde of his wickednes Yet notwithstanding there are other ends besides punishment for which it was conuenient for God to will the action both of the Diuell of man God woulde the temptation of man which was done by the Diuell as a tryal of man by which it might be made manifest Other endes and causes why God would the action though not the sinne both of Satan and Adam whether hee woulde perseuere in true pietie towardes God Euen as God himselfe doth tempt Abraham immediatly when hee commaundeth him to doe that which yet hee woulde not haue done God would that assent of man by which he did yeelde vnto the Diuell against the will of God as a manifestation of the weakenesse and feeblenesse of the creature which cannot keepe the giftes wherewith hee was adorned by God without Gods especiall instinct and aide Likewise He woulde haue this done as an occasion or a waie to manifest his iustice and seueritie in punishing and his mercie in sauing sinners As Exod. 9. Rom. 9. Nowe God respecting and willing these thinges in that perswasion and enticement of Satan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not wil it neither cause it but iustly permitted and suffered it to be done For first whatsoeuer things God doth they are alwaies iust 2. He was not bounde vnto man to preserue and confirme him in goodnes 3. He would haue man to be tempted and to fall that he might trie mans perseuerance in true pietie towards God 4. That he might manifest the weakenes of the creature 5. That this fall might be an occasion and way to manifest Gods iustice and mercie These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free will except he had equall power as well to persist in obedience as to fal the consequence is not of force because they reason from an ill definition of mans libertie which they imagine cannot stand if it be determined and ruled by God But the whole scripture
iudgement as perfectlie aunswerable vnto his Lawe Aunswere These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law but the vprightnes of a good conscience without which faith can not consist or stand as neither can a good conscience without faith As it is saide 1. Timot. 1.18 Fight a good fight hauing Faith and a good conscience And Roman 5.1 Then beeing iustified by Faith wee haue peace towarde GOD thorough our Lorde Iesus Christ. For a good conscience is a certaine knowledge that wee haue faith and a purpose to obey GOD according to all his commaundements and that wee and our obedience though maimed and scarce begunne please GOD not for that it satisfieth his Lawe but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. For as newe obedience is begunne by Faith so by Faith also it pleaseth GOD. Wherefore the Godly slacke not to bring foorth their life into the light neither shake and shiuer they at the tribunal of Christ but comfort themselues with the conscience or inward knowledge thereof Obiection 2. Pet. 1.10 Giue diligence to make your calling and election sure for if yee doe these thinges yee shal neuer fall 1. Iohn 3. Whosoeuer is borne of GOD sinneth not Aunswere These sentences in times past the Pelegians also and Catharistes and nowe the Anabaptistes abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sinne signifieth in those places of Peter and Iohn to haue Raigning-sinne and to yeelde vnto it and perseuere in it and in this sort the regenerate sin not But that there remain nâ—twithstanding remnants of sins and defectes in them is expresly shewed 1. Ioh. 1.8 If wee say we haue no sin the truth is not in vs. Obiection Mat. 6 Luk. 11. The similitude which is vsed by Christ calling the ey the light of the bodie doth not inforce the lightsomnes of the minde The light of the bodie is the eie if then thine eie be single thy whole bodie shal be light hereof they gather that the mindes of the regenerate are so purged in this life that the whole heap and multitude of their workes is light and pure that is perfectly aunswerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor consequent but onely the sequele thereof is affirmed and that the Antecedent also beeing supposed the consequent is no otherwise put than is the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the mindes of men are lightsome and so all their actions to bee well directed and without sinne but rather hee accuseth the frowardnes of men who goe about to oppresse and put out euen that light which is left them by nature and doe withhold the truth as S. Paul speaketh in vnrighteousnesse and therefore are wholie that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can bee but so far supposed as the purity and light of mens minds is supposed For the light of nature beeing supposed actions morally good follow spirituall light supposed actions also spiritually good or good woorkes follow imperfect illightening supposed imperfect obedience perfect illightening supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will as much as the law of God requireth is not kindled in the regenerate but is differred vntill the life to come 1. Cor. 13. For we knowe in part and we prophesie in part but when that which is perfect is come then that which is in part shal be abolished Therefore neither in other parts perfect conformity with the Lawe can bee in this life yet neuerthesse euen nowe concerning imputation of perfect puritie it is true that the godly are pure and without sinne in the sight of God when hee beholdeth them in Christ which is then when the light of faith is kindled in their hartes So also that Ephes 5. is to be taken Christ gaue himselfe for the Church that hee might sanctifie it and clense it by the washing of water through the woorde that hee might make it vnto himselfe a glorious Church not hauing spotte or wrinckle or anie such thing but that it should bee holie and without blame For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ which is most perfect and presenteth vs in this life vnblameable before God and a clensing by his spirit which is begun in this life and perfected in the life to come and therefore cannot pacifie and quiet our consciences There are also obiections against the second part of the former Doctrine concerning the third degree of libertie by which obiections they contend that it is in the power of the regenerate either to perseuere in righteousnesse or to depart from it They who haue liberty say they to choose good haue liberty to perseuere The regenerate haue libertie to choose good 2. Cor. 3. Where the spirit of the Lord is there is libertie Therefore they haue power to perseuere Aunswere If the conclusion of this reason bee rightly meant the whole reason may be graunted to wit that the regenerate haue so far forth libertie to perseuere as they are lightened and guided by the holie ghost For the libertie which they haue to choose good dependeth vpon his working and motion But if it be meant that the godly haue this libertie either alwaies or so that their perseueraunce dependeth of themselues there will bee more found in the conclusion than was in the premisses and that for two causes First Because they haue libertie alwaies to perseuere who are neuer destituted of the guiding of the holie spirite which shal bee in the life to come Secondly Because euen their libertie also to good who are neuer forsaken of the holie spirite yet dependeth not of themselues but of God But here they replie The regenerate deserue the departure of gods spirit from them through their manifold sinnes which yet the merit of Christ and his power preserueth in them He that is not forsaken of the holie Ghost except himselfe first withstand the motion of the holie ghost hath alwaies the aide and assistaunce of the holie Ghost readie that hee maie persist in that good which hee purposeth But the godlie are not forsaken of the holie Ghost vnlesse themselues first withstand him therefore they haue alwaies the assistance of the holie Ghost readie that they may perseuere But hee who hath this hath in his owne power to perseuere or to decline because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him When wee denie the Minor of this reason they prooue it thus The iustice of
his law therfore euen the least sin meriteth eternal abiection and casting away Most certainelie both in respect of his iustice which abhorreth and punisheth whatsoeuer is not agreeable vnto it and in respect of his truth because hee had denounced before that he woulde punish men if they obeied not his commaundement God therefore seeing he is true doth neuer change this his sentence 1 Obiection But the wicked florish here Aunswere The wicked florish but for a short time to bee cast at length into eternal tormentes except they repent Yea in this life also they are punished First they are miserablie vexed with the torments and terrors of conscience which in the reprobate are the beginning and sense of eternall paines 2. Euen those good things which they vse with greatest pleasure serue for their punishment and destruction and verilie so much the more how much the lesse they know and acknowledge them for a punishment For it is a most grieuous punishment not to receiue gods gifts in respect of gods promise nor to know the right vse of them neither with his giftes to receiue a will and abilitie also to vse them well For if these thinges concurre not in the fruition of good things mens sinnes and punishment must needs be the more encreased and exasperated and thereby except there come conuersion eternal destruction or death is certainely purchased 3. They are afflicted with other punishmentes also most grieuous oftentimes yet with more grieuous in the life to come where it shal bee a continuall death not to bee dead 2 Obiection But God made not euil and death Aunswere The euils of sin and punishment had not come if man would He made them not in the beginning and further also after the beginning neither euill nor death shoulde haue beene except our selues had woulde For they ensued on the voluntarie sinne of man God forcibly inflicting them as a most iust punishment 3 Obiection If God punish sinnes with present and euerlasting punishments he punisheth the same twise is vniust but God punisheth sinnes with present and euerlasting punishmentes therefore he punisheth the same sinne twise and is vniust Answ The Minor is to be distinguished for it is but one punishment but hath seueral parts For present punishments are the beginning of euerlasting because they are not sufficient to satisfie Gods iustice 4 Obiection If God punish sinnes with eternall punishments Then either all of vs perish or Gods iustice is not satisfied Aunswere If God should punish our sinnes in vs with eternal punishments we should all perish neither should we euer recouer vs thence but hee doth not so punish them in vs neither yet is Gods iustice impeached or violated because hee punisheth our sinnes in Christ with a punishment temporall but yet equiualent to euerlasting This equability doth the Gospel adde vnto the rigour and seueritie of the law 5 Obiection The iustice of God permitteth not that the same sinne be twise punished but our sinnes are most fullie punished in his sonne and this punishment is imputed vnto the godlie or beleeuers Therefore the same ought no more to bee punished in the godlie and so they are vniustlie afflicted Aunswere The afflictions of the godly are not punishments and satisfaction for their sinnes but onely fatherly chastisementes and the Crosse whereby they are brought to humility Which that it may bee better vnderstoode wee are necessarily here to speake of afflictions or calamities OF AFFLICTIONS The chiefe questions are 1 How manie kindes of afflictions there be 2 What be the causes of them 3 What comforts are to be opposed against them 1 How manie kindes there be of afflictions SOme afflictions are temporal and some eternall Eternal are the tormentes of the soule and bodie proper vnto the wicked into which all the Diuels are to bee throwen and all wicked men who are not conuerted in this life The qualitie of these tormentes is expressed when they are called in scripture a worme fire horror euerlasting torment likewise euerlasting death which is not a destruction of the bodie and soule or a perpetuall senselesnes but an infinite and endlesse continuaunce of those tormentes which the wicked in this life dispairing begin to feele or it is neuer to be dead yet to die continually that is to liue forsaken and abiected of God subiect to all tormentes both of bodie and soule But wee are here to collect testimonies of scripture against Epicures of which heard not a fewe are found euen in the Popes court thereby to demonstrate that the pains torments of the wicked both in bodie and soule Why the punishment of sinne ought to bee eternall shal be eternal 1. Isai 66.24 Their worme shal not die their feare shal not be put out Mar. 9.43 Into hell into the fire that neuer shal bee quenched where their worme dieth not the fire neuer goeth out Mat. 25.41 Go into euerlasting fire which is prepared for the Diuel his Angels 1. Pet. 4.18 If the righteous scarcelie be saued where shall the vngodlie sinner appear Mat. 10.28 Feare him who can cast both bodie soul into helfire The soul is the cause fountain of sins the body as a thing without reason and brutish doth execute that which the soul sheweth commandeth wherefore both the author instrument of sins shal be punished 2. The reason also why the paines and punishments of sins should be eternal infinit is euident because for sin committed against the infinit good an infinit punishment is iustlie exacted neither coulde there be made by anie temporall punishment of a meere creature sufficient satisfaction vnto gods infinit eternal iustice therefore the temporal punishment of Christ that it might be sufficient to deliuer the elect was to be equiualent to eternall pains Here the Epicures obiect He that is exceeding mercifull How Gods mercie and his iustice stand together in inflicting eternall punishment cannot behold the eternal torments of his creatures much lesse inflict such on them God is exceeding merciful because his mercie doth far exceed our sins Therefore he doth not suffer his creatures to remain in eternal torments Answ The Maior is true when exceeding most exact iustice such as is in god doth not exact require that exceeding sinne haue exceeding punishment Replie Exceeding strict iustice doth not stand with exceeding mercie because that admitteth no mitigating equabilitie In God is exceeding iustice therefore not exceeding mercie Answ Both the Maior and the proofe thereof is false Because God punishing of his exceeding iustice our sin with exceeding punishment doth notwithstanding shewe exceeding equability and fauorablenes whiles he translateth the punishment thereof from vs laieth it vpon his sonne They frame also the same reply on this wise With him that followeth extreme or strict iustice mercie and equabilitie hath no place But god in punishing sinnes foloweth strict iustice Therfore he is not merciful To which we answer 1.
paied for vs and imputeth it vnto vs that it maie no more bee necessary for vs to bee subiect vnto euerlasting damnation But his obedience or purity of life that is perfect loue of God and our neighbour hee perfourmed for himselfe not for vs neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it in that he is man For euery reasonable creature in that he is a creature oweth perfect conformity and correspondence to the Lawe and his creatour 2. If Christ had perfourmed his obedience vnto the Lawe for vs wee surelie should bee no longer bound vnto it as neither is it necessarie that wee should susteine euerlasting punishment for our sinnes because they were once punished in Christ 3. The Lawe and iustice of God doth not exact both together that is both obedience and punishment but the one of them onely that is either obedience or punishment The third way that Christ dooth fulfill the Law is by fulfilling of it in vs by his spirite when as he regenerateth vs by it and maketh vs able that euen in this life we may beginne both inwarde and outwarde obedience which the Law requireth of them who are reconciled to GOD and may perfourme that wholy and fully in the life to come Fourthly hee fulfilleth the Lawe by teaching it and by purging it of errors and corruptions and by restoring the true vnderstanding of the Scripture or sacred doctrine For as it appeareth by the Euangelist S. Matthew the Scribes and Pharisies had so corrupted the spirituall meaning of the Lawe wholly restraining it to bodily actions that Christ was enforced thereby to giue the right sense of manie places thereof and so by the light of the trueth to scatter the mist of their corruptions Our Mediatour was to bee true God 3 It was requisite that hee should bee God not an imaginary GOD and onely adorned with excellent giftes aboue all the Angels and Sainctes but very god by nature and that chiefly for these causes which here followe The first is that hee might bee able to sustaine the infinite wrath of GOD or greeuousnesse of punishment which shoulde bee temporall and yet equiualent to eternal paines Nowe a mere creature by reason of his infirmity woulde haue beene brought to nothing or beeing oppressed by the weight of so great a punishment would haue remained for euer subiect vnto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediatour and all the sinnes of all men which was altogether required by the infinite iustice of God it was behoouefull that that person shoulde bee of infinit strength and so to bee GOD who should suffer without falling into despaire or beeing brought vnto nothing a punishment finite in time but in greatnesse and worthinesse or valewe infinite Nowe necessarilie was that punishment finite in respect of time Because that our Mediatour might accomplish the benefite of our Redemption and nowe when it was perfectly merited apply it or bestowe it vpon vs by his forcible working that is might effectually saue vs it was necessary that hee shoulde by his power overcome death and first depell it and shake it off from himselfe These thinges coulde not haue beene doone by a meere man who of what strength soeuer hee bee cannot by his owne force or power wrastle out of the handes of Death Wherefore it was requisite that the Mediatour shoulde bee God Obiection No mere man able to perform the punishment due for sinne But a meere man was able by his obedience perfectlie to fulfill the Lawe Aunswere If wee graunt this yet that obedience coulde not haue beene a price for anothers debt because himselfe shoulde haue beene bound to perfourme it as beeing man It was required therefore that our Mediatour shoulde pay a sufficient punishment for vs which hee shoulde not haue been able to beare and ouercome Wicked men Diuels satisfie in neuer satisfiing except hee had beene withall true GOD. For not the Diuels themselues are able to sustaine the waight of Gods wrath much lesse shoulde wee men bee able to doe it Reply But all the Diuels and wicked men are constrained to beare sustaine the wrath of God Therefore creatures doe beare and sustaine it Aunswere They indeed beare the immeasurable wrath of God and sustaine sufficient punishment but so that the wrath of God is neuer satisfied by them and so they neuer recouer out of punishment For their punishment is extended to all eternitie The wicked die neuer dying But the Sonne of God did so beare the burden of Gods wrath that after he had satisfied for our sinnes hee did shake off that burden and draue it away both from himselfe and from vs. Why Christes punishment being but temporal was yet equiualent to eternal For his temporarie punishment was equiualent to eternall 1 In respect of the worthinesse of the person for the Sonne of God did suffer Acts. 20.28 God hath purchased the Church with his own blood Rom. 8.3 God hath sent his Sonne 2. For the grieuousnesse of the punishment because hee sustained the torments and the feeling or sense of the wrath of God and the horrors of death for the whole world He descended into hell Psal 18.5 The sorrowes of hel haue compassed me about Deutr. 4.24 God is a consuming fire Isay 53.10 He hath laid the iniquity of al of vs vpon him hee would breake him c. And hence is it also vnderstood why christ did so greatly tremble at death whereas many Martyrs haue without feare or trembling offered their throate to the persecutors But it was necessarie that it should be a finite punishment because otherwise there had beene no satisfaction if it had beene intended for euer The second cause is that his punishment might be a sufficient and full woorthy merit and ransome for the purging of the sinnes euen of the whole world and for the repairing of that righteousnesse and glorie which they had lost The worthines of this price must be infinit therfore so must the person also be himselfe which paieth such a price For that the creator suffered for the sinnes of the woorlde is by infinite more than the death of al the creatures and the conformitie or correspondence of all the Angels and holy men with God Wherefore the Apostles when they speake of Christs passion euer almost make mention of his Godhead Acts. 20.28 God hath purchased the Church with his blood 1. Iohn 1.7 The blood of Iesus Christ cleanseth vs from all sinne Ioh. 1.29 Behold the Lambe of God which taketh away the sins of the world Yea God himselfe in Paradise ioyneth these two Gen. 3.15 The seede of the woman shal breake thine head and thou shalt bruse his heele Wherefore not only the woorthinesse of the person himselfe doth declare the worthinesse of this price but also the multitude and greatnesse of sinnes which are committed from the beginning of the world
Creation adoption and regeneration When the name of the Father is opposed to the Sonne it signifieth the first person of the God-head but when it is referred to the creatures it signifieth the whole diuine nature which is the Father the Sonne and the holy ghost Or the name of Father as it is opposite to the Sonne is vnderstood personallie as heere in the Creede but as it is compared with the creatures it is taken essentially as Our father which art in heauen To beleeue in God almightie is to beleeue in such a one What is to beleeue in God Almightie 1 Who is able to doe whatsoeuer he will yea also those thinges which he will not if they be not contrarie to his nature as hee could haue kept Christ frō death but he would not 2 Who doth all thinges euen with his becke and worde onlie without anie difficultie 3 Who alone hath power to woorke al thinges and is author of that power which is in all his creatures 4 Who is also vnto me Almightie and omnipotent and both can and will direct all thinges to my safetie that is who will vse his omnipotencie to the preseruing and sauing of mee not only for that he hath nothing wanting vnto him for performance hereof to my behoofe but also for that no creature is able to stop or hinder it There is no good then so hard or full of difficultie but he is able to giue me no euil so great but he can auert it from me And this is properly to beleeue in god almightie and omnipotent Neuerthelesse those things which go before are necessarily linked with the latter For except we beleeue God to bee such that is omnipotent wee shall not be able to beleeue that God is such to vs in christ that is wee shall not bee able to apply his almightinesse and omnipotency vnto vs so also in the rest which our faith apprehendeth concerning God these two are to be ioyned to wit that God is such both in himselfe and towards vs. Obiection God is not able to make that which is once doone vndoone Therefore he is not omnipotent Answere To haue the power to ly or to be changed and the like is no part of omnipotencie but of infirmity Now a passiue power as to suffer change and defects are in creatures not in God Furder it is Gods omnipotency to be able to do whatsoeuer he will By inuerting it therefore I conclude thus Because GOD is not able to will and doe that which is against his nature and which would destroy it he is omnipotent To beleeue in the creatour is 1 To beleeue in him What is to beleeue in God the Maker or Creatour who is creator of al thinges 2 Who sustaineth and gouerneth by his prouidence those thinges which he hath created 3 Who hath created all thinges and so my selfe also to his owne glorie and to the obtaining at length of my saluation that I may be a vessel of mercie hee bringeth mee to that saluation by his especiall prouidence where-with hee embraceth his chosen 4 Who hath created all other thinges to his glorie and for vs euen to serue for the safetie of his Church More brieflie thus I beleeue in God the Creatour that is I beleeue that God who hath created all thinges and gouerneth them by his prouidence hath created mee and the faithfull in the world to celebrate and serue him and all other thinges to serue for our safetie All thinges are yours and you are Christes and Christ is Gods as if he should say All thinges are created for vs euen as wee are created for God To this first part of the Creede belong three Common places verie necessarie to be knowen 1 Of GOD. 2 Of the Creation 3 Of Gods prouidence OF GOD. THE principall questions are 1 Whether there be a God 2 What hee is or what manner of God hee is whom wee woorship and in what hee differeth from Idols 3 Whence it may appeare that there is but one God 4 What the names of Essence Person and Trinitie signifie 5 In what the Essence differeth from the person 6 Whether these names are to bee vsed in the Church and whether they are had in the Scripture 7 Howe manie persons there bee of the godheade 8 Howe these differ one from another 9 For what cause this doctrine is to bee helde in the Church 1 WHETHER THERE BE A GOD. THE great miserie of mans nature cannot bee sufficientlie thought vpon that whereas it was created to the bright knowledge and euen the verie image of god it is fallen so farre as not onely it is ignorant who and what God is but also maketh dispute whether there bee any GOD in heauen or no. The causes of this euill The causes which haue made men to doubt whether there be a God the Church alone doth vnderstand the first whereof is the blindnesse and corruption of mans nature after his fall the next the instigation of the Diuel who would haue the whole opinion of God rased out of the minds of men vnto which commeth the horrible confusion of mans life and humane affaires in that often-times the wicked florish the godly either are oppressed by them or while they perceiue not the causes of these euils and the secret gouernment of God they fall to doubting whether there bee any God who hath care ouer the world and humane affaires But that there is a God is proued by diuerse reasons 1 From the beutifull goodly order of nature The reasons which proue there is a God 1. The order of all thinges in the world 2. The nature of mans minde beheld in the world Now order is instituted but of a wise and vnderstanding nature In nature there is order Therefore there is a superiour mind or intelligent power which instituteth and maintaineth the same 2 From the nature and excellencie of mans minde For it cānot possibly be that he should bestow any thing vpon an other which himselfe hath not who should giue it that our reasonable nature must needes haue his original from an intelligent vnderstanding nature is manifest inough for that the cause is not woorser or baser than the effect it bringeth But the mind of mā is reasonable or indued with reason hath some cause Therfore it hath an vnderstanding cause which is God The Minor is proued Whatsoeuer hath a beginning is from another because it must needes be from some thing And of it selfe it cannot haue being or beginning because nothing is cause of it selfe But mans mind hath a beginning Therefore from another which other must needes be God 3 From the notions of general rules or principles in the mind 3. The general rules and principles naturallie ingendered in the minde of man as are the difference betweene honest things dishonest numbering vnderstanding of consequences in discourse reasoning other notions borne together with vs. For these notions of
shall say Verily there is a reward for the righteous doubtles there is a god that iudgeth the earth And Psa 9.16 The Lord is knowen to execute iudgemēt now albeit the wicked florish often for a while the godly are oppressed yet neuertheles exāples which are fewer in nūber do not weaken the general rule vnto which most euēts agree But if it were so that fewer of the wicked did suffer punishment yet those selfsame examples though but a fewe would testify that god is that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life For al those who are not before the end of this life conuerted to god if punishment do not sooner ouertake them yet at length they die in dispaire which punishment is more grieuous than all the euils eyther corporall or externall and is the beginning testimonie of euerlasting punishment Now in that this punishment is not sufficient it doth therein agree with all euen the most tragicall cases of the wicked and therefore wee are taught by the doctrine of the Church that Gods lenitie which he doth not seldome vse in this life towards the wicked and his seueritie which hee seemeth to shew towardes the godly doth not at all weaken his diuine prouidence and iustice but rather declareth his goodnes whiles by differring of punishment he inuiteth the wicked to repentaunce and by exercising the godly with chastisementes and crosses hee perfecteth their saluation and also it confirmeth the certaintie of iudgement after this life wherein perfect satisfaction shall be made by the wicked to Gods iustice 7 From a bodie politique which is wiselie ordered by lawes 7 Common weales wisely ordered This coulde not haue beene shewed vnto men but from a minde vnderstanding and approouing this order which minde is God himselfe Moreouer that which is not preserued by humane wisedome or by force or naturall causes neither yet can be ouerthrown by Diuels the multitude of wickedmen hath a defender more potent mightie than these Common-weales are not preserued by humane strength or wisedome are oppugned by the wicked and Diuels Therefore they haue a superior and mightier defender than all these And this defender is God alone 8 From the order and nature of efficient causes 8. The order and nature of efficient causes For it can not bee that the processe and race of efficient causes shoulde bee of an endlesse and infinite extent wherefore there must bee some first and principall cause which may either mediately or immediately produce and mooue the rest on which also all other causes may depende Nowe that the progresse of causes which haue their moouing and beeing eache of other is not infinite they shewe by this reason If the causes of anie effect were infinite whereof some should mooue or produce other some one of these absurdities should follow that either within the compasse of a finite time should bee effected infinite motions and mutations or else at no time those infinite causes euer to attaine vnto their end that is vnto their purposed effect Both which beeing manifestly false and impossible it must needes be that the original of mutations dependeth of some cause immutable eternal and omnipotent 9. The endes of all thinges 9 From the final causes of al things To appoint the endes of all thinges belongeth to a nature which is wise and administreth al things Now al thinges are ordeined to their ends and those also certaine But these endes and vses of thinges haue not their beeing by chaunce or from a nature onely endewed with sense Therefore from some nature which is wise and omnipotent which is God alone For that nature worketh for some end this is so farre from remoouing the framer and artificer from it as rather it most of all confirmeth that there is a minde maker and framer of the woorlde which appointed the actions of nature to these ends and nature deede intendeth to an end thtough the ordination and appointment of another but neither vnderstandeth it nor is moued thereby to work And further that there are manie things in the world which not onlie seeme vnprofitable to all but are also troublesome and pernicious this also doth not infringe the generall rule That all thinges were made to a good vse For by reason of sinne those things nowe hurt which would haue profited men if they had not sinned And therefore to the godly al thinges turne to their safetie yea that punishment it selfe which God inflicteth by other creatures vpon mē serueth for an vse agreeable to the wisedome and iustice of God Many thinges also whereby men feele discommodities haue withal some vses acceptable preseruatiue to mans life And farther there is no one thing among all things which yeeldeth not matter of agnizing and celebrating the wisedome bounty power and iustice of the author 10. Certaine euident foretellings of euents 10 From certaine and cleare significations of future euentes which neither by humane sight or perceiueablenes neither by naturall causes or signes coulde haue beene foreknowen but only beeing reuealed by him who hath both mankinde and the nature of all thinges so in his owne power that nothing can bee doone but through his motion Such are the prophecies of the deluge of the posterity of Abraham of the comming of the Messias Which first is thereby manifest for that the decrees and counsailes of that minde which is the first cause of his owne workes no man can knowe before himselfe and therefore they cannot bee foreknowen of others but beeing disclosed by him Furthermore many Prophecies haue beene vttered in such sort that God hath not onely foretolde things should so come to passe but also that those thinges shoulde bee doone and brought so to passe by him Ezech. 12. Of all thinges foretolde by him hee saith I will speake the woorde and I will doe it Lasty it must needes bee that he knoweth all things who promiseth that hee will giue aunswere concerning all purposes and euentes necessary to bee knowen which shall bee demaunded of him and dooth indeede perfourme this euen as God did among the people of Israel And therefore God himselfe alleageth this as his worke alone for proofe of his diuinity against all forged fained Gods Isa 41.23 Shew the things that are to come heereafter that wee may knowe that you are Gods 11 From heroicall instinctes that is wisedome 11. Heroical and noble instincts of minde and excellent vertue in vndertaking and atchiuing those woorkes which surpasse the common capacity of mans nature Such is the felicity and happinesse of noble artificers or gouernours in searching or polishing artes and in finding out deuises and counsailes Likewise the couragiousnesse of mind in performing the actions of vertue and in menaging matters such as was in Achilles Alexander Archimedes Plato and others 2 Who and what
suffer chaunge from anie inwarde originall or beginning of chaunge For whatsoeuer is so moued or changed that must needs haue partes whereof some must mooue some be moued Now that god should be diuided into parts neither doth his immensity suffer nor his great perfectiō For seing euery part is imperfecter thā the whol in god is nothing which is not most perfect it is impious to imagin any parts in him Wherefore neither by any outwarde nor inward cause is he moued or changed Secōdly whatsoeuer is changed that must needs be changed either to the worse or to the better or into a state equal to the former It is impossible that God should bee made worser for he should so become of perfect vnperfect And to be made better is also vnpossible For so he should haue bin before more vnperfect But neither can he be trāslated into an equall condition and state as thereby to leaue some good which before he had and to receiue some good which before hee had not for thus should he be neither before nor after his change most perfect as wanting some part of those good thinges which belonged vnto him Thirdly That which is infinite neither can be made greater for so it shoulde not haue beene infinite before nor lesser for so it shoulde bee made finite Seeing then both the essence and power and wisedome and all the vertues of God are incomprehensible all things in God immense therefore cannot any of them be either diminished or increased Fourthly For the same cause God doth not transport and remooue himselfe from place to place as creatures seeing by reason of his immensitie whereby he filleth heauen and earth he can neither depart nor be absent from any place Fiftly Seeing he is most wise and therefore from euerlasting hath most well purposed decreed and foreseene all things change of purpose will cannot fal into him And therefore God would haue this in many places of holy scripture inculcated vnto vs that his nature wil is subiect to no mutations as beeing a thing most respecting his glory As Num. 23.19 God is not as mā that he should lie nor as the Son of man that he should repent Hath he said it then shall he not doe it Hath he spoken shall he not accomplish it Psal 33.11 The counsell of the Lorde shall endure for euer And the thoughts of his hart from generation to generation Iam. 1.17 With whome is no variablenesse neither shadowe of change Why God is sayd to repent when yet hee doeth nothing which hee decreed not from euerlasting 1 Obiection But God is said to repent Answere He is said to repent not that he changeth his will but 1 because he earnestly detesteth sinnes and is not delighted with the destruction of men 2 Because by reason of this hatred against sinne this mercie towards repentant sinners he maketh change of things and euents which from euerlasting he decreed as men are wont to doe who repent them of their purpose For among men euery change is an amending of that which disliketh thē Amending riseth vpon repentance Wherfore the name of repētance as also the names of other human affectiōs are said to be attributed to god by an anthropopathie Because the Scripture speaketh of God after the manner of men for our infirmitie that wee vnderstanding those thinges which are in vs to be shadowes of those which are in god may in some sort conceiue something of the nature of god and his wil towardes mankinde Wherefore these formes of speaking doe not signifie any perturbation in God or change or passion like vnto our affections but are vsed to signifie these two things of God First that that is not a fained or dissembled but an earnest eternall vnchangeable nature will in god a shadow and image whereof he would haue the affections and motions created in men to be yet is it without al trouble or hinderance or diminishing of his blessednesse and ioy Secondly that he doth those things which mē are wont to do being stirred vp by those affections which are attributed to God not that he as men being mooued by a present or sodaine affection of the minde doth nowe first take counsel but doth now at the length execute and do those things which he decreed and appointed from all eternity 2 Obiection Gods promises and threatninges conditional and with an exception The promises and threatnings of God oftentimes are not fulfilled Aunswere The promises of God are alwaies to be vnderstood with an exception of the crosse of the Godly and of the punishments and chastisments of such as depart from God and sinne or with a condition of perseuerance in faith and Godlines and also contrarilie his threatninges with an exception of conuersion and praier or with a condition of perseuerance in sinne And these conditions are sometimes expressed as Ier. 18. and 28. where plainly is set downe this rule of vnderstanding Gods promises and threatninges as that God will punish them who depart from him vnto whom he had promised blessinges and will spare those who repent to whom hee had threatned punishment And sometimes they are closely vnderstoode especially in the threatninges and comminations thereby euen to wrest repentaunce and more timely and earnest praiers from vs by which as meanes interposed and comming betweene he hath decreed to saue and deliuer vs. Reply But these conditions are vncertain chaungeable Therefore the wil of god is also changeable Aunswere In respect of the nature will and iudgement of man they are chaungeable but in respect of the counsell and prouidence of God vnchaungeable and most certaine For God hath decreed from euerlasting the means and ends of things as also he hath decreed in whome hee will and in whome hee will not woorke conuersion 3 Obiection He changeth manie his precepts obseruances and woorks as the Mosaicall Lawes and gouernement Answere He changeth them indeede but so as he woulde also from euerlasting that change neither are al thinges appointed of God for perpetuity But he decreed from euerlasting some things to last only for a time Gods vnchangeablenes one of his speciall differences whereby hee is distinguished from all creatures Wherefore bee it to vs out of all controuersie that God is vnchangeable For first this is amongest those especial differences whereby the Creatour will be discerned from all creatures that hee onelie can by no meanes bee changed whereas all other things both are diuerslie changed may at the onlie pleasure of God be changed infinitelie howsoeuer for a while so long as it is his pleasure they are and seeme firme and immutable according as it is said Mat. 24. Heauen and earth shall passe but my word shall not passe Secondly Hence we vnderstand and are assured that al things in the worlde are gouerned by the euerlasting prouidence of god For seeing no mutation happeneth to god it must needes be that all his counsailes were
communicated to the Sonne and the holy Ghost and receiued of the Sonne and the holy GHOST Iohn 5.26 The father likewise hath giuen to the Sonne to haue life in himselfe Neither dooth it followe The person is begotten therefore the Essence is begotten For that which is affirmed truely of a thing respectiue is not necessarily to bee affirmed of a thing absolute in his owne nature For although euerie father hath a Sonne yet not euerie thing of which it maie bee truely affirmed that it is a father maie bee said to haue a Sonne Albeit then the person of the Sonne is begotten yet whatsoeuer is the Sonne is not begotten The persons distinguished by their outward works extended vnto the creatures Another difference of the persons is in the order of their outwarde actions which they exercise towardes the creatures in them and by them The Father woorcketh createth sanctifieth of himselfe by the Sonne and the holie Ghost Hee sendeth them and is not sent The Sonne woorketh from the Father by the holie Ghost hee is sent of the Father hee sendeth the holy Ghost The holie Ghost woorketh and is sent from both His working is said to bee from another who woorketh anothers will and pleasure going before his owne accompanieng and following it not in time but in the order of woorking The persons therefore differ not in the woorkes themselues but in the manner onelie and order of working The work is not distinct the manner of working is distinct The father is called the first person because the Deity is communicated vnto him from none The Sonne the second person because the Deity is communicated vnto him from the Father The holie Ghost the third because the essence of the father and the son is communicated vnto him from the father and the son Now the first and last are here said not as in degree or dignity or time but onely in order of existing and working This eight question together with the former shall be more at large explicated in the Articles of the sonne and the holy Ghost 9 Wherefore this doctrine is to be held and maintained in the Church THis doctrine of the Trinity is to be learned and held in the Church 1. In respect of the glorie of God The doctrine of the Trinity to be tuaght in the Church 1 In respect of Gods glory 2 In regard of our saluation that God maie be discerned and distinguished from Idoles For God will not bee matched with Idols but will haue himselfe to bee woorshipped and celebrated and therefore knowen and agnised for such a one as he hath declared himselfe to bee 2. In regard of our owne saluation and comfort No man is saued who knoweth not the father and the father is not knowen without the sonne 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father Againe no man is freed and saued from sinne and death without beleeuing the Mediatour Christ But no man reposeth trust and confidence in the sonne when as yet he is not knowen vnto him Therefore we must first know the sonne and then for the son we must know the father that we may beleeue in him Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost For he who receiueth not the holy Ghost is not saued But no man receiueth him whom hee knoweth not Therefore who knoweth him not is not saued That no mā receiueth him whom he knoweth not is proued by those words of Christ Iohn 14.17 The spirite of truth the world cannot receiue because it seeth him not neither knoweth him Ioh. 3.5 Except a man bee borne againe of water and the spirit he cannot enter into the kingdome of heauen Hence it manifestly appeareth that they which wil be saued must necessarily know the father the sonne and the holy ghost And they must knowe that the sonne and the holy ghost are distinct from the father but yet cōsubstantial with the father equal in perfections honor worship therefore the same true God which is the father For except God be known of vs to be such as he hath declared himselfe to be he doth not communicate himselfe to vs neither may wee looke or hope for euerlasting life from him And what he hath shewed himselfe to be wee haue heard namely that he is the eternall Father coeternall Sonne and coeternall holie Ghost But among al points there is none more sharply oppugned by the aduersaries of the truth than this doctrine of the three persons in one godhead especially since the son of god was manifested in the flesh It is not harde to espie the causes of this strife for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate Certaine obiections against the Trinitie aunswered 1 Obiection One Essence is not three persons Iehoua is one essence Therefore he is not three persons Answere One finite essence is not three persons But God is infinite Obiection 2. That which hath a beginning is not eternall But the sonne and the holy Ghost haue a beginning Therefore they are not eternall Aunswere That which hath a beginning of essence and time is not eternal But the sonne and the holy ghost haue onely a beginning of person or order or maner of beeing and so the Scripture teacheth Christ both to bee Iehoua and to haue a beginning namelie as touching his manner of being He gaue vnto the sonne to haue life in himselfe Obiection 3. Our vnity with God is a consent But the vnity of the son with the father is like to ours Therefore it is the vnitie not of essence but of consent which the sonne hath with the father Answere The conclusion of this reason hath more in it than was in the former propositions For the conclusion is general of al kind of vnitie whereas the Minor was particular of the vnity of consent For there is another vnitie of the Sonne with the Father namelie of essence Obiect 4. In whome the whole Deitie is besides him there it no other in whome the whole Deitie is But the whole Deity is in the father Therefore not in another Aunswere The Maior is false because the same Deity which is in the Father is whole also in the Sonne and whole in the holy Ghost Obiection 5. The diuine essence is not begotten But the Sonne is begotten Therefore he is not the diuine Essence Answer Where al be particulars nothing can be concluded And the first proposition or Maior cannot bee expounded vniuersallie For it is false That whatsoeuer is the diuine Essence is not begotten Obiection 6. Where are distinct operations at leastwise internall there also are distinct essences But the internal operations of the father and the sonne and the holy Ghost are distinct Therefore also their essences are
created by him to declare his iustice power and prouidence The creation of the worlde proued by reason not onely by testimonies of the sacred word Furdermore besides testimonies of Scripture almost innumerable it is confirmed also by firme and true reasons that the world was created of God First The autoritie of God himselfe auouching the same in his word Secondly The originals and beginnings of nations and peoples shew it which could not be faigned of Moses whenas some remēbrance and memoriall of them was then extant amongst manie which yet in processe of time perished Thirdly The noueltie and latenesse of all other histories compared with the antiquity ancientnesse of the sacred storie Fourthly The age of men decreasing which sheweth that there was greater strength in nature at the first and that not without some first cause it hath decreased hitherto Fiftly The certaine course race af times euē from the beginning of the world vnto the exhibiting of the Messias Vnto Testimonies of scripture come also argumentes drawen out of nature it selfe First The order of things instituted in nature which must needes haue beene produced and framed by some intelligent minde farre superiour to all thinges Secondly The excellencie of the mind of men and Angels These intelligent mindes haue a beginning therefore they haue it from some intelligent cause Thirdly The principles or generall rules and naturall notions ingenerated in our minds Fourthly The tremblings of conscience in the wicked Fifthly The constitution and founding of common weales Sixtly The endes of all thinges profitablie and wiselie ordeined Therefore by some cause vnderstanding ordaining them Seuenthly The verie order of causes and effectes which cannot bee carried backward or forward infinitly for then neuer should the end be come vnto or the effect produced Lastly those other arguments and reasons also which proue that there is a God prooue in like manner that the worlde was created of God And although out of Philosophie or those generall principles which are naturallie knowen it cannot bee knowen or shewed Whether the woorlde was created from euerlasting or in time and also Whether it was to haue beene created or no Likewise Whether it shal endure for euer or no and whether it shall remaine the same or is to bee chaunged for these thinges depend onely vpon the will of God which is onely declared to the Church in his worde yet notwithstanding it may bee knowen by the light of nature sithence the woorlde was that it was by God alone produced out of nothing For euen the sounder philosophers are enforced to acknowledge that GOD is the cause efficient or maker of all other thinges which are Therefore hee was the maker both of the first matter of all thinges and of those celestiall and heauenlie spirites and of the soule of man But these thinges are not produced by GOD out of any matter Therefore out of nothing Wherefore whatsoeuer argumentes are brought of Philosophers against the creation of the woorlde it is easie to perceiue that those were not framed out of true philosophie but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God bee discerned from creation God not idle before the world but contemplating from euerlasting his owne wisedom 1 Obiection God say the Philosophers could not bee from euerlasting idle But the world not beeing created he should haue beene idle Therefore the worlde is eternall Aunswere First the Maior is false If it be all one with them to bee idle and not to administer and rule the worlde For GOD created the worlde most freely which beeing not created hee should neuerthelesse haue beene no lesse perfect than he is now whē it is created as who for euer is most perfect of himselfe and in himselfe Secondly the Minor is also false If they meane by idle him who doth nothing at all For God before the creation of the woorlde did contemplate and beholde from euerlasting his own wisedome hee begot the Son from him flowed the holy Ghost he chose vs to euerlasting life hee decreed to produce create the worlde in time Thirdly It is impietie to rush and breake in into the secrets of god who hath prouided and prepared hel for curious seekers or searchers what God did before the creation of things Motion goeth before anie moueable thing which is generated but not before that which is created 2 Ob. They collect arguments also whereby to prooue that this motion or mutation of things which nowe is hath beene from euerlasting Whatsoeuer can any way be mooued or changed say they that either hauing bin such from euerlasting hath admitted no change or motion which were absurd is also denied of vs or hath beene made such by some generation motion But there is no motion or change except there bee some thing before which can be mooued and changed Wherefore no motion of anie thing can be brought which some other motion hath not gone before and so there shall bee no beginning of changes mutations But there is an vntrueth an vnsufficient enumeration in the Maior for that they imagining that thinges coulde neuer be produced out of other but by generation take away from god the power of creating what he wil euen out of no matter preexistent or being before Wherefore our aunswere is that Motion goeth before a mooueable thing which is generated but not which is created There went not any motion before the first beginning of motions in nature but onely the creating will of God 3 Obiect All motion before which was quietnesse or a ceasing of mutation hath another motion going before it whereby is remooued the cause of that quietnesse or let of mutation But they say that according to our assertion there is put a quietnes before the first motion that euer was in the nature of things Therefore there must bee some motion or mutation whereby the cause of that quietnes was taken away so there shall bee no mutation which may be said to be the first Auns The maior is true of the mutation entercourse of things now begunne after the creation but not of the first orignal of these mutations changes which we now see in the world For the let stay of them was then the will of God only which is not taken away but being the same standing immoueable from euerlasting to euerlasting beginneth effecteth the beginnings ends mutations or motions of things and also quietnesse or cessation a continuance in the same state most freely without any mutation or change of himself Seing then this his diuine wil alone beginneth the motion mutation of things without second causes as hee did in the creation of the worlde it was not onely not necessary but not so much as possible by reason of the eternitie and immutability of the diuine wil that there should be any other
easily imagine in him the gouernment of al things in the woorlde as being partly hard or impossible and partly as vnwoorthie of God and lastly by reason of confusions sins al which euils would seeme to haue God their author if it should be granted that God gouerned all thinges we find experience euerie one both in our selues and others how hardly the true Doctrine concerning Gods prouidence getteth place in the minde and that naturall light sufficeth not to the right vnderstanding thereof so great varietie of opinions and errors concerning this point of doctrine dooth sufficiently declare Now there are of these three sorts especially 1 The Epicures will haue either no prouidence at all Errors concerning Gods prouidence or onely of those thinges which are and are doone in the lower partes of the world 2 The Stoickes haue deuised in steede of prouidence an absolute necessitie and order of all thinges being in the verie nature of things whereunto not onlie al other things but god himselfe also is subiect 3 The Peripatetiques did imagine that God indeede dooth beholde and vnderstand all thinges but yet dooth not order and rule all thinges but mooueth the celestiall motions and dooth by them send downe by waie of influence some power and vertue vnto the lower partes of nature but the operations themselues or motions depend of the matter and of the wils of men that is they will haue the prouidence of GOD to bee a prescience or foreknowlege in god of al things but not a will decreeing causing and ruling al things Contrarily The Church teacheth out of the worde of God that nothing is extant and commeth to passe in the whole world but by the certaine and definite though yet most free and most good counsail and purpose of God Which that it may the better bee vnderstoode these three questions are to bee considered 1 Whether there be any prouidence of God 2 What the prouidence of God is 3 Why the knowledge thereof is necessarie 1 WHETHER THERE BE ANY PROVIDENCE OF GOD. The prouidence of God certaine and not to bee doubted of It is manifest that they who deny Prouidence take away religion and the whole woorshippe of God For if God dooth not respect and rule humane affaires then neither were good things to be desired of him neither were hee to be praised for them receiued who doth not giue them neither his anger to be feared who doth not punish neither were we to liue according to his will who requireth not obedience nor maketh or keepeth anie difference betweene the good and bad These therefore are the first and most knowen and most certaine grounds and principles of al religion That there is a God and that there is prouidence that is that God knoweth and ruleth those thinges which are and are done in the world and especially mankinde as beeing the chiefe and principall part of the world Neither yet doth the whole Scripture therefore so many waies inculcate Gods gouernment of all thinges as if their own conscience did not conuince euerie man of it but that it might the more confirme in vs the beleefe perswasion of a thing most certaine and most necessary to be knowen teach vs that which men know not of it and correct that which they vnderstand amisse Testimonies of scripture for Gods prouidence There are two sorts of arguments proofs whereby is confirmed that there is a prouidence of God First it is proued by testimonies of Scripture Act. 17.21 He giueth to al life breath and all thinges and a little after In him wee liue and mooue and haue our being Matth. 10.29 Are not two Sparrowes sold for a farthing and one of them shal not fall on the ground without your father Yea and all the haires of your head are numbered Like to these are found infinite testimonies in the Scripture not onely as concerning the generall rule but also as concerning particular examples For there is almost no point of heauenly Doctrine which is more diligently inculcated vrged in the old Testament than the Doctrine of Gods prouidence So in Ier. 27. God reasoneth from the generall to the particular that is from the rule it selfe to the exāple The general is I haue made the earth the man and the beast that are vpon the ground and haue giuen it vnto whom it pleased me And presently he adioyneth the particular Now haue I giuen all these landes into the handes of Nabuchadnezzar the king of Babel my seruant Moreouer the prouidence is confirmed by reasons Reasons of philosophie for proofe of the same which are in such sort Philosophicall as that also the Scripture often vseth the same Of these there are two sorts whereof one demonstrateth the thing that is in question from the woorkes or effectes of GOD the other from the attributes or properties or nature of God whereon as their proper cause those effects depend Yet more knowen proofes and more common and obiect are those which are drawen from the woorkes or effectes of god For by these as being more knowen vnto vs we learne and knowe the cause it selfe euen the nature and properties of God then after wee knowe the cause we returne backe againe from it to the effectes and demonstrate them by this and haue distinct and perfect knowledge thereof And both these proofes and reasons are demonstratiue necessarily and irrefragably proouing that which is in question and common to Philosophy with Diuinity But the properties and workes of God are better knowen of them which are in the Church than of them which are without And furder the prouidence of God is proued almost by the same arguments whereby it is shewed that there is a God The reasons drawen from the workes or effects of God for proofe of his prouidence 1 THE order which is in the nature of things that is 1 Order the most apt disposing of all the parts the succession of motions and actions continuing by certaine and perpetual Laws and courses and seruing for the preseruation of the whole and for those ends whereunto thinges were ordained This order proceedeth not from a mere sensible nature neither commeth it by chance or fortune but contrarie hee must needes be most wise who appointed and setled this order in the nature of things and so he also who by his prouidence gouerneth and ruleth nature Psal 8 19.135.147.148 2 Th◠minde 2 The minde and vnderstanding which is in Angels and men Man which is as it were a litle worlde is ruled by a minde and vnderstanding much more then is the great woorlde gouerned by diuine prouidence as in the administring whereof more wisedome is required Whence it is saide Psalm 94.9 Hee that planted the eare shall hee not heare Or hee that formed the eie shall he not see 3 The natural knowledge of the law 3 The naturall notions of principles engraffed in our minds o the Lawe of nature or the difference betweene
actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is vniust whether he worke by the good or by the wicked Because seeing he is most good his will onely is the rule of iustice and seeing be oweth nothing to any man he cannot to any man bee iniurious Wherefore to spoile another against the law commandement of God is sinne in it selfe and theft But god commanding Exo. 11.2 by an especial commandement the Israelits to spoile the Aegyptians it was not theft but a worke good in it selfe both in respect of God by this meanes punishing the iniustice of the Aegyptians as also of the Israelits doing to this end that they might obay therin the special wil commandement of god which if they had done without this commandement they had committed thâ—ir 2 Reply He that will and woorketh an action which is in it selfe sinne will and woorketh sinnes God will those actions God will those thinge which are sinnes in themselues in respect of mans will but not in respect of his wil which in themselues are horrible sins as are the hainous offences of Absalon 2. Sam. 12. The lying of the Prophets 1. Kings 22.23 The crueltie of the Assyrians making waste of Iurie Isay 10. Therefore God will worketh sinne Aunswere The Maior is true of one who worketh an action which is sinne disagreeth from the law of God in respect of his will who worketh it and not of others But the actions of the Assyrians and of others sinning which God effectually would were sins not in respect of the wil of god but of the will of the men themselues sinning For though god would the same thing yet would hee it not in the same sort that they A rule to be obserued of good and euil causes of one and the same effect But that this answer as also the former may be the better vnderstood may bee with greater certainty opposed against the like sophismes which humane reason in great number frowardly wresteth against gods prouidence this generall rule is to be obserued the truth whereof is manifest and the vse great in Philosophie both Naturall and Morall as also in Diuinitie One the same woorke or action or effect in subiect or matter is in consideration manner forme made most diuerse good and bad according to the diuersitie of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad a good cause is in it selfe a cause of good by an accident a cause of an euill bad effect or of vice which is inherent and remaining in the effect by reason of a bad vitious cause concurring in the producing of that effect contrary a bad euil cause is in it selfe a cause of euill but by an accident of good which good is in the effect by reason of a good cause concurring therewith to the producing of that effect Now then whatsoeuer God doth cannot be but most good most iust seeing both himselfe is most good hath no scope or ends of his counsels works but such as are most good alwaies agreeing with his nature law namely his glory the safety and saluation of his chosen But the creatures action is then good when both themselues are good haue a good end proposed vnto them of their action which end they haue when as they execute the commandement of God either generall or speciall being moued by the cogitation of this commandement whether they haue or haue not any knowledge of the counsell and purpose of God why hee commaundeth this or that thing to be done And the action of creatures is euil when both theÌ„selues are euil as also when being forsaken and not corrected by God they do a thing without his coÌ„mandement or not to that end as thereby to obay him Wherfore that worke the working and dooing whereof is ascribed by the Scripture both to God and to a corrupt euill creature must needs be good in respect of God euill in respect of the creature neither what is euill in that woorke may bee attributed to God neither what is good vnto the corrupt creature but by an accident So the afflicting or wasting of the Iewes was in subiect and matter one and the same worke which both God would ordeined and wrought the Assyrians yet in consideration and respect it was not the same but most diuerse For in respect of God purposing by this meanes to punish the sins of the Iewes it was the proper and most holy woorke of God in respect of the Assyrians who were both wicked cruell rauenous and bent not vpon the will of God which they were ignorant of but on the fulfilling of their owne rapacity hatred against the Law of God it was wicked robberie the proper woorke of the Assyrians as it is expressely shewed Jsay 10.7 c. which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper woorke of the Assyrians can be attributed to God nor the proper woorke of God vnto the Assyrians but by an accident because namely in one and the same losse and waste which God brought vpon the Iewes by the Assyrians the vniust woorke of the Assyrians did by an accident concur with the most iust worke of God Euen as a iudge is not therefore made a theefe nor a theefe made a iudge because a iust iudge putteth to death a robber by an euill executioner a theefe but one and the same slaughter is a iust punishment in respect of the iudge and murther in respect of the executioner beeing a theefe So a Captaine lawfully waging warre and laying waste the country of his enimies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Iob thereby to trie him doth iustly Satan and the Chaldeans spoiling vexing him for to fulfill their own lusts to destroy him do wickedly Wherefore it is a most true rule The end maketh the kinde of action either the same or diuerse 3 Reply That which is doone God simply not willing it God doth not will or worke sinne it selfe but only permitteth it is doone God willing it But sinne is it is sinne can not be doone god simplie not willing it Because God is omnipotent Therefore sinne must needes be doone God willing it And so it followeth that not only euils of paine and punishment but euils of crime and offence also are doone by the prouidence of God Answere The consequence of this argument is to be denied because the Maior hath not a sufficient enumeration for this member is wanting namely God permitting it For that which is not doone God not willing it may be done God either willing it or permitting it Or wee may aunswere that the Maior hath an ambiguity and doubtfull meaning
work so cannot withall not worke or work otherwise because two contradictories cannot bee both at one time true FORTVNE and CHANCE are sometimes taken for the euents themselues or effects which follow causes that are causes but by an accident by reason of such causes Fortune and chaunce as are causes by and in themselues but not knowen to vs as when wee say good or euil fortune happy or vnhappy chance sometimes they signify the causes of such euents either the manifest causes which are causes but by an accident as when any thing is said to be don by fortune or by chance or the hidden and vnknowen causes which are causes by and in themselues As it is said in the Poet Omnipotent fortune and fate ineuitable And they are wont to cal that fortune which is a cause by an accident in voluntary agents whose actions haue some euent that seldom happeneth besides their appointment As he that digging with purpose to builde findeth treasure Chaunce they call an accidentall cause in naturall agentes whose motions haue effects neither proper to them neither alwaies hapning that without any manifest cause directing it as if a tile falling from a house kill one that passeth by By the name of FATE or destiny Fate or destinie The difference between the stoickes and th◠churches doctrine concerning Gods prouidence somtimes is vnderstoode the decree prouidence of God As that of the Poet Leaue off to hope that the fates of the gods are moued with entreaty But the Stoickes by this woorde vnderstoode the immutable connexion and knitting of all causes effectes depending of the nature of the causes themselues so that neither the second causes are able to woorke otherwise than they woorke neither the first cause can woorke otherwise than doe the second and therefore all effectes of all causes are absolutelie necessarie This opinion of the Stoickes because it spoileth God of his libertie and omnipotency and abolisheth the order and manner of woorking in second causes disposed by Gods diuine wisedome not onely founder Philosophy but the Church also reiecteth and contemneth and doth openly professe her dissenting from the Stoickes First because the Stoicks tie god to second causes as if it should be necessary for him so to woorke by them as their nature dooth beare and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of GOD as beeing the chiefe and most free gouerner and lord and therefore are subiect and tied to his wil pleasure Secondly the Stoikes were of opinion that neither God nor second causes can doe any thing of their owne nature otherwise than they do The church affirmeth that not only second causes are made ordained by god some to bring forth certaine definit effects some variable and contrary but God himselfe also coulde from euerlasting either not haue decreed or haue decreed wrought otherwise either by second causes or without them and by them either changeable in their own nature or vnchangeable al things whose contrary are not repugnant to his nature that hee hath so decreed them and doth so work them not bicause he could not otherwise but because it so pleased him as it is said Ps 115.3 Our god is in heauen he doth whatsoeuer he wil. And Luk. 1.37 With god shal nothing be impossible that is which is not against his nature or whereby his nature is not ouerthrowen as it is saide 2. Tim. 2. Out of this then which hath beene spoken we answere vnto the argument which was That which is done by the vnchaungeable decree of God is not done contingently but necessarily All thinges are doone by the vnchangeable decree of God nothing therefore is doone contingently neither by fortune or chaunce but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoicks is obiected to the Church For albeit the church confesseth al euents in respect of gods prouidence to be necessary yet this necessity is not a Stoical fate destiny because the church defendeth against the Stoikes both liberty in god gouerning things at his pleasure a chāgeablenes in second causes sheweth out of gods word that god could both nowe doe and from euerlasting haue decreed many things which neither hee doth nor hath decreed And therefore the church also hath absteined from the name of fate Necessitie of consequence or supposition doth not take away contingency least any should suspect her to maintaine with the Stoicks an absolute necessity of al things Secōdly if remouing stoicisme yet notwithstāding the necessity of al things the abolishing of cōtingency fortune chance be obiected we make aunswere to the Maior by distinguishing the words For those things that are done by the prouidence decree of god are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute Wherefore it followeth that all things come to passe not by simple absolute necessity but by that of supposition or consequence And necessitie of consequence doth not at al take away contingency The reason hereof is this Because the same effect may haue causes whereof some may produce it by an order changeable some by vnchangeable order therefore in respect of some it is contingent in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of god and Angels and men and the mutable nature of the matter of the elementes together with the readinesse or inclination thereof to diuers motions and formes so the cause of absolute necessitie in God is the very vnchangeable nature of god but the cause of that necessitie which is onely by consequent is the diuine prouidence or decree comming between those things which are in their own nature mutable also the nature of things created which is framed and ordained of god to certaine effects and yet subiect to the most free wil gouernment of god either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes woorking alwaies after one sort as the motion of the son the burning of any matter put vnto the fier if it be capeable of burning some thinges are contingent which haue causes working contingently that is apt and fit to produce or to forbeare producing diuerse contrary effects as the blasts of windes the locall motions of liuing creatures the actions of mens wils But in respect of the first cause that is of the wil of god all thinges which are or are doone in Gods externall and outward woorks are partly necessary partly cōtingent necessary as euē those things which haue second causes most chaungeable as that the bones of Christ on the crosse were not broken
or moe substaunces of the same nature and essence So two men are vnited in naturall properties and perfections because they haue the same in kinde or the like and therefore are of the same humane nature The Aire in the Chimney which getteth the perfections or qualities of the fier as beeing nowe become a flame and the fier of the burning coales which fiereth and inflameth the Aire next vnto it are two substaunces of the same properties and fierie nature and therefore are saide to bee vnited in nature and essentiall properties that is they are two fiers in number but in kinde and nature they are one Likewise the three diuine persons are vnited in essential properties that is haue the same essentiall properties which is nothing else but that they are one essence one and the same God 2 WHAT IS TO BE VNITED IN PERSON THOSE things are said to bee vnited in person which are one person that is which although they differ in naturall properties yet exist in one and the same indiuiduall subsistence or haue altogether the same subsistence So the soule and bodie of man are vnited and concurre vnto one person because they beeing vnited doe make one person or one subsistent incommunicable not susteined in another or of another The Father the Sonne and the holy Ghost are not vnited in person or personall properties because they haue these not the same but distinct By this which hath beene saide it is manifest That the Vnion in nature and naturall perfections is an equalitie of properties and nature but the personall Vnion is when two vnlike natures are coupled so that each reteineth his naturall properties and operations whole and distinct but yet haue both one and the same subsistence wholie or it is the ioining of two natures different in properties to constitute the substaunce of one indiuiduall or person that is such a connexion and knitting of them together as that they are one indiuiduall subsisting by it selfe or the substaunce of one indiuiduall But that in Christ the Vnion of the flesh with the Woorde is not essentiall made in the nature or anie essentiall propertie of the God-head is shewed by these reasons First Of the God-head and the fleshe assumpted there ariseth not anie third Essence but eache is and abideth an Essence so perfect and whole as neither especiallie the Diuine as beeing in it selfe a person and simplie voide of all change commeth into the composition or compounding as wee properlie take this Word of the other Secondly Jf the Vnion of the fleshe with the Word were essentiall it would follow that the humanitie once assumpted and taken was equalled with the Godhead in essentiall properties and so by a consequent to bee made of the same nature essence with the Word So Vigilius in his fourth booke sheweth that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will haue the essential properties of the Godhead to be reallie communicated and common with the fleshe so that the fleshe shoulde truely and reallie bee and bee called omnipotent omniscient and whatsoeuer else the God-head is they indeede howsoeuer in woordes they mightily stand against it holde this Vnion to bee made in essentiall properties and in nature and both with Eutyches and Schwenckfield they confounde both natures and take away the difference betweene the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternitie For albeit they say that they in that their confusion or as themselues call it with their Master Schwenkfield Deifiyng and Maiesticall exaltation of the fleshe doe retaine the substance of the fleshe yet two substaunces hauing reallie the same and like perfections are two Subsistents or persons of one nature as are two men and whatsoeuer other indiuiduals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinitie For there is one and the same Essence in number of the diuine persons and the same essential properties Wherefore that which is vnited and equalled with one of these three according to essence must needes be also vnited and equalled with the rest Wherefore the Vnion of both natures in Christ is personall or according to the subsistence proper vnto the Word both natures keeping and retaining in that vnion their properties whole and vnconfounded For the Word did not by vniting humane nature vnto it make the same the Godhead or GOD and omnipotent immense and infinite but it tooke the manhood which reteineth still the properties belonging vnto it and so did ioine and knitte it vnto it selfe as to bee one person with it and the substaunce of one Christ Neither is it absurd that a thing which neither is made or is one with another in kinde neither any Homogeneal part thereof shoulde yet exist in the same subsistence with it or shoulde subsist in it selfe where-with it is vnited For a graffe hath his subsisting in a tree of another nature or kinde The same is the subsistence both of the sprig engraffed and of the tree susteining the sprig that is they are one and the same indiuiduall tree yet haue they and so doe retaine natures in properties most diuers The like reason is there in the two natures of Christ both subsisting in or of the same person of the sonne Obiection The humane nature is vnited with the Word in person but not in nature Therefore the person is diuorced and sundered from the nature Againe The person onelie of the sonne is vnited with the humane nature therefore not the diuine nature it selfe of the Word Aunswere In both these Arguments is a fallacie from that which is no cause as if it were a cause and both offend in this for that they who so reason against the maintainers of true doctrine and men sounde in faith either knowe not or are not willing to distinguish betweene these two Phrases of speech To bee vnited in nature and to be vnited too or with a nature when notwithstanding the difference is very great and most familiar and knowne vnto the schoolemen For to bee vnited in nature is to bee equalled that is to bee made one essence or nature with another To bee vnited too or with a nature is to bee coupled and ioined therewith to one subsistence or personalitie Wherefore the fleshe is vnited to or with the the Woorde not in nature or in Essentiall propertie that is it is not made with the Woorde one essence neither made equall vnto it in omnipotency wisedome and nature for so shoulde the whole Trinitie bee incarnate Yet is it vnited to the omnipotencie wisedome nature and essence of God not simplie but of god the Worde Now this is nothing else than the flesh to be vnited to the person of the sonne or to the Worde in person which person is the verie diuine nature or essence omnipotent wise and whatsoeuer else is proper to the Godhead But albeit
dead corps A dead body is indeed void of sense and feeling but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth as it is said To dust shalt thou returne And as Christes resurrection from the dead and death is a part of his glore so his burial that is the debasing of his bodie to bee in the same state with other dead carcases is a part of his humiliation 3 A certaine type was to be fulfilled It was foretolde by the type of Ionas remaining 3. daies in the Whale That the Messias should be buried Therefore for the fulfilling of this type he ought also to be buried and to remaine vntill the third day in the graue 4 He would be buried that he might not be afraid of the graue but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie and therefore shall wee bee raised out of the graue albeit we die giue vp the Ghost 5 That we might knowe how we are indeed deliuered from death For in his death a testimonie and record whereof is his buriall consisteth our saluation 6 That it might be apparent and manifest as concerning his resurrection euen that hee was able indeede to rise againe and to shew that hee hath ouercome death and that his resurrection was not imaginarie but the resurrectiō of a reuiuing corps 7 That we beeing spirituallie dead that is to sin might rest from sinne Rom. 6.4 Wee are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life HE DESCENDED INTO HEL I Beleeue in Christ who descended into Hel that is I beleeue that Christ for me sustained in his soule infernall hellish pains tormentes that exceeding ignominie which is due vnto the wicked in Hell that thereby I might not descend into hell and that I might neuer bee forced to suffer them all which otherwise I should suffer in hell eternallie but that of the contrarie rather I might ascend with Christ into heauen and there enioie with him exceeding happinesse and glory for euer and euer This is the vse and profite of this Article of Christes descension into hel Now wee are a little more at large to declare what is the meaning of that Article or what is properlie that Descension of Christ into hell Hell in Scripture is taken three waies For it signifieth 1. The graue Genesis 42.38 Then yee shall bring my graie heade with sorrowe vnto hell Psalm 16.10 Thou wilt not leaue my soule in Hell neither wilt thou suffer thy holy one to see corruption 2. The place of the damned As in the storie of the rich man and Lazarus 3. The paines of hell that is the terrours and tormentes of the soule and conscience Psal 116.3 The griefes of hel caught me 1. Sam. 2.6 The Lord bringeth downe to hel and raiseth vp that is into exceeding pains and torments out of which afterwards he again deliuereth In this third sense is it taken in this Article for it cannot be vnderstoode of the graue because there goeth before He was buried If anie say that this latter Article is an exposition of the former hee saith nothing For as often as two speeches expressing the same thing are ioyned together so that the one is an exposition of the other it is meete that the latter bee more cleare and open than the former againe it is not likely in this so briefe succinct a confession that the same thing should be twise spokē in other words Neither cā this place be vnderstood of the place of the damned For Christ said Into thy hands I commend my spirit to the Theef This day shalt thou be with me in Paradise as if he should saie This day shalt thou be with me as touching my soule in Paradise that is in the place of euerlasting saluation or happinesse where thou shalt being deliuered from al tormentes enioie most pleasaunt quiet and repose This is not to bee vnderstoode of the Godheade of Christ as if that shoulde bee the same daie together with the soule of the Theefe in Paradise For the God-head is and shall bee euery where But thou shalt be in Paradise with me euen whom thou seest hanging on the crosse The descension of Christ therefore into Hell signifieth 1 those extreme torments and griefes which christ suffered in his soule namely the wrath of God against sinnes and that such as the damned feele partly in this life partlie in the life to come 2. The Exceeding and extreme ignomine and reproche which christ suffered That Christ suffered these thinges is prooued by the Testimonie of Dauid before alleaged The griefes of Hell caught mee which is sayde of Christ in the person of Dauid There are other the like sayings whereby the same is prooued Isa 53.10 The Lord would breake him and make him subiect to infirmities Mat. 26.38 My soule is verie heauie euen vnto the death The same doo those his vexations also shewe in the garden when he swet blood Isai 53.6 The Lord hath laid vpon him the iniquitie of vs all Therefore hee crieth out Mat. 27.49 My God my god why hast thou forsaken mee The same is proued also by this reason euen because hee ought to suffer not onlie in body but in soule to for vs that hee might also redeeme our soules Obiection 1. The articles of faith ought to be vnderstood properlie Aunswere True except an article beeing taken according to the proper signification be disagreeing from other places of scripture But this Article of Christs descension into Hell beeing taken properlie is much repugnant to that saying of Christ Iohn 19.30 It is finished For if Christ fulfilled and finished all the parts of our redemption on the Crosse there was no cause why hee should descend into Hell that is vnto the place of the damned Obiection 2. Hee descended into Hell and that by a locall descension as the papists affirm to deliuer the Fathers thence Answere 1. Wee denie that christ descended locallie into Hell and that for this reason Jf christ did locallie descend into Hell hee descended either as touching his Godhead or as touching his soule or as touching his body Not as touching his Godhead For that is euerie where Not as touching his soule because he saith Father into thy handes I commend my spirite Replie But hee might also bee in the hand of his Father that is in his Fathers protection euen in Hell According to that Psalm 139.8 If I lie downe in Hell thou art there that is there also will god haue care ouer mee and there also will hee keepe me that I perish not Answere One place enterpreteth another for he had said before vnto the Theefe This daie shalt thou be with mee in Paradise that is in the place and state of the blessed where both
are free from these paines that is hee speaketh of felicity and liberty which is not in Hell Whereupon also it is clear that Christ spake this to the Theefe not of his God-head but of that which suffered which was his soul For the godhead was with the Theefe neither did Christ suffer or was deliuered as touching his God-heade but as touching his soule Lastly Christ descended not into Hell locally as touching his bodie because his body was in the graue neither rose from any other place but from the graue It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell Aunswere 2 Albeit it were true that Christ descended locally into Hell yet hee shoulde not haue descended for this cause which they imagine as namely to deliuer the Fathers Which also is prooued by this reason If Christ descended locally into Hel he descended either to suffer or to deliuer Not to suffer because now all thinges were finished on the Crosse as christ himselfe also hanging on the Crosse said Jt is finished He descended not to deliuer the Fathers 1 Because he did this before in suffering for them on earth 2 Hee did the same by the power and efficacie of his God-heade from the verie beginning of the worlde not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo Therefore they could not be deliuered thence As it is saide Luk. 16.46 Betweene you and vs there is a great gulfe set so that they which would go from hence to you cannot neither can they come from thence to vs. And in the same place Lazarus is said to bee in Abrahams bosome not in Limbo The soules of the iust are in the hand of God 3 Objection Christ indeede did not descend into Hell either to suffer or to deliuer but as some wil to shewe the Diuell and Death his victorie and so to strike a terrour into them Which they say is confirmed by that place of Peter 1. Pet. 3.19 By the which he also went preached vnto the spirits that are in prison which were in time passed disobedient Answere That for this cause Christ descended into Hell is not found in scripture that place of Peter is thus to be vnderstood Christ went that is beeing sent from the beginning of the Father vnto the Church by his spirite that is by his God-head and vnto the spirites that are now in prison that is in Hell hee preached in time passed when as yet they liued were disobedient namely before the flud and in the time of Noah inuiting them to repentance So is also another saieng of Peter to be vnderstood 1. Pet. 4.6 The Gospel was also preached vnto the dead That is vnto those which are now dead or were then dead when Peter wrote this and who then liued when the Gospel was preached vnto them Reply Christ descended into the lowest partes of the earth Ephes 4.9 Therefore to Hell Aunswere Into the lowest partes of the earth that is into the earth which is the lowest part of the world This interpretation is prooued by the scope and drift of the Apostle who maketh in that place an opposition of christs great glory his great humiliation But were it so that these places which some alleage for to establish this opinion were to be vnderstood of a locall descension of Christ into Hell yet would they not make for them but rather for the papists who teach That christ preached vnto the Fathers in Hell and thence deliuered them Now if these testimonies help not the Papists muchlesse wil they helpe them For it is certaine that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell This opinion indeed is not impious or vngodly is approoued by manie of the Fathers but yet I leaue it because it is not grounded on anie firme reasons and contrarie reasons are at hand easie to be had For 1. Christ himselfe said which testimonies haue now often beene recited This daie shalt thou bee with mee in Paradise Father into thy hands I commend my spirite Againe It is finished 2. Jf hee descended to triumph this Article should bee the beginning of his glorification But it is not likelie that Christ tooke the beginning of his glorification in hell For it is apparent by the opposition of the Article following That christes Descension was the lowest degree of his humiliation And yet I confesse withall that christ stroke a great terrour into the Diuels but that was by his death whereby hee disarmed and vanquished the Diuel sin and death THE THIRD DAY HE ROSE AGAINE FROM THE DEAD I Beleeue that Christ shooke off death from himselfe quickened his deade body reunited his bodie vnto his soule restored vnto himselfe a blessed celestial and glorious life and that by his owne proper power The chiefe Questions of christs resurrection are 1 Whether Christ rose againe 2 How he rose 3 For what cause he rose 4 The fruit of his resurrection 1 WHETHER CHRIST ROSE AGAINE THat Christ rose againe is prooued by the testimonies of Angels weomen Euangelistes Apostles and other Saintes who after his resurrection sawe him felt him and talked with him And wee were to beleeue the Apostles in respect of the authority which they had from heauen although they had not seene him 2 HOW CHRIST ROSE CHRIST rose first by his owne power euen by his Godheade Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Ioh. 10.18 I haue power to laie downe my soule and haue power to take it vp againe Ioh. 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Obiection But the Father raised him Rom. 4.24 Therefore hee raised not himselfe Aunswere The Father raised the Sonne by the Son himselfe not as by an instrument but as by another person of the same essence and power with the Father The Sonne is raised of the Father by himselfe Himselfe hath raised vp himselfe by his spirite Secondlie Iesus Christ true God and man rose according to that nature according to which he suffered namelie according to his humane nature euen the true humane nature and the same in essence and properties and that not deified but glorified al infirmities thereof beeing done away Luk. 24.39 Behold my handes and my feete for it is I my selfe handle me and see me for a spirit hath not flesh and bones as yee see mee haue And truely nothing else coulde rise againe but that which had fallen The same bodie therefore which fell did rise againe which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour who should merit for vs a communicating and participation of those benefits which we had lost by sin who should restore the same vnto vs and applie them to euerie one Againe except Christes fleshe hadde risen neither shoulde ours rise
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
7. Christ is a perfect Sauiour because he hath saued and reconciled to god whole man Therefore our corrupt bodie also shall be raised by Christ and rise againe 8. Christ is not of lesse force to saue than Adam to leese Nay Christ hath restored vnto vs al that which Adam lost destroied by sinning yea and far more and greater things by his merit Adam had lost from vs among other gifts the eternall life also of our bodies Therefore Christ hath restored it vnto vs and consequently we shall certainely rise againe 9. God is the God of whole man This reason Christ also vseth against the Sadduces Mat. 22.31 Haue yee not read what is spoken vnto you of God saying I am the God of Abraham and the God of Jsaac and the god of Jacob God is not the god of the dead but of the liuing And so God is the God of whole man not of a part onely For if he were God of a part that is of the soule onely he were not perfectly and fullie our God 10. He published his lawe vnto man after the fall Therefore hee will haue man once keepe it But that is not done in this life Therefore it shall be done in the life to come and therefore men shall rise againe 11. The wages of sinne is death Therefore sinne being abolished death shal be abolished and so death being abolished we shall rise againe vnto euerlasting life To this end also our bodies were made that in them as temples the holy Ghost might dwell for euer 4 For what end the Resurrection shall be THE last end of the Resurrection is gods glorie The endes of the resurrection 1 Gods glorie For to this end shall the Resurrection be that God may manifest and together fullie and perfectly exercise both his mercy towards the faithful and his iustice toward the reprobate and so may declare the vnutterable certainty of his promises The next and subordinate end to the former is the saluation and the glorie of the Elect and of the contrarie 2 The saluation and glorie of the elect and the damnation of the reprobate the damnation and punishment of the reprobate For the Elect or Saints of god shall rise to euerlasting life Reuel 3.21 To him will J graunt to sit with me in my throne Reuel 7.13 They shall be araied in long white robes Dan. 12.3 They shall shine as the Sunne But the wicked shall rise to be drawen to euerlasting paines and torments Mat. 25.41 Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels and a little after And these shall goe into euerlasting paine and the righteous into life eternall Obiection Christs Resurrection is the cause of our Resurrection and also the benefite of Christs Resurrection is our Resurrection But this cause and this benefite belongeth not to vnbeleeuers and Jnfidels Therefore they shall not rise Aunswere This whole reason is graunted namely that the wicked shall not rise because of Christs Resurrection but hence it foloweth not that they shall not rise because they shal rise in respect of another cause which is that they may be punished There is but one end indeede of our Resurrection in respect of God which is his glorie but the manner of comming to this end is diuers 5 By whom the Resurrection shall be The Resurrectiō by Christ THE Resurrection shall be by Christ for by the force and vertue of Christ our Sauiour we shall rise Joh. 6.44 J will raise him vp in the last day Which speech of Christ is to bee vnderstood of the bodie For hee doth not raise vp the souls because they die not Now Christ man shall raise vs though by the vertue of his Godhead Joh. 5.28 The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance vnto all men in that he hath raised him from the dead And hence ariseth vnto vs great consolation and comfort Because he is true man who shall raise vs he will not neglect his owne flesh and members but wil raise them euen vs will he raise to eternal life for which cause he tooke our flesh and redeemed vs. Obiection But the father is saide to raise vs yea to raise Christ himselfe Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirite dwelleth in you Therefore wee shall not bee raised by Christ nor by the power of Christ Answere The Father shall raise vs by his Sonne mediately But the Sonne shall immediately raise vs with his spirit as being our only Redeemer Phil. 3.20 We looke for our Sauiour from heauen euen the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all thinges vnto himselfe But the spirite shall immediately raise vs by himselfe 6 How the Resurrection shall be At the resurrection 1. The dead shall bee raised 1 THE dead shall bee raised with a shoute and with the voice of the Archangell with the trumpet of god and shal be presented before the high and most iust iudge Iesus Christ The resurrection therefore shall bee in glorious manner and openlie not fearefullie nor in secret and shall bee far other than that which was wrought in some men at the resurrection of Christ For it shall bee done all beholding it yea with the exceeding ioy of al the godly with the exceeding feare and trembling of the wicked 2. They who then shall remaine aliue 2 The liuing shall bee changed shall bee in a moment of time changed and bee made of mortall immortall Read Cap. 15 of the former to the Corinthians and Cap. 4. of the former to the Thessalonians 7 When the Resurrection shall be THE Resurrection shall be in the end of the world In the last day Joh. 6.40 J will raise him vp at the last day This question is to bee helde and proposed of vs that our faith bee not troubled while wee are forced to expect and tarry or that we may not imagine to our selues any certain time when we thinke these things wil happen and so beginne to doubt and thinke our selues to be deluded when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs. 8 What bodies shall rise THese selfe same bodies shall rise The same bodies shall rise Iob. 19 26. Eph. 6.8 2. Cor. 5.10 and not others created of christ as the Anabaptists will haue it For Iob saith Jn this flesh shall J see my Lord. And the Apostle saith Euery man shall receiue in his bodie according to
iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before mē that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
Christes kingdome Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome belongeth vnto the Ecclesiastical magistrate not vnto the ciuil because a Publican and an Heathen may be a member of the cittie but not of the church of Christ 2. Christ addeth Verily verily J saie vnto you whatsoeuer yee bind on earth shal be bound in heauen Heere Christ meeteth with an obiection For the excommuned person may obiect what doth this touch me Although the church account me for an infidel for an Heathen and Publicane I wil notwithstanding in the meane season eate and drink Christ answereth therefore That this iudgement shall not be frustrate or of no effect for I may selfe wil be the executour of it Before in the 16 Chapter he said I will giue thee the keies of the kingdome of heauen but there hee speaketh of the common and general authority of the ministerie here he speaketh namely and particularly of the ministers authority in this cause To bind and loose therefore is not belonging vnto the Magistrate but vnto the church 5 The wicked maie bee accounted for Heathens and Publicanes without anie excommunication Therefore a Publicane and an excommunicate are not alone Aunswere I denie the Antecedent because to account one out of the communion of the church to excommunicat are all one Reply But they maie account one that is think of one in their mind to be such a person Aunswere If hee heare not the church thou art to knowe not what the church thinketh of him in minde but what they publikely determine of him whether thou maiest account him for an Heathen and Publicane And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person Therefore it is not a knowledge only in the mind Against the Examples PAVL willeth that the incestuous person be cast out of the Catholick church 1. Corinth 5.13 that is hee will haue him pronounced to be no member of the Church Therefore this eiection or casting out is not to think only but to pronounce also excommunicate The aduersaries vrge the contrary to this on this wise 6 The Apostle expoundeth himself 2. Corinth 2.6 Jt is sufficient vnto the same man that he was rebuked of many Therefore those words Account him for a Heathen a Publicane and put him awaie from among you signifie only a rebuking Answere This reason deceiueth by a fallacy of consequent because a generall rule is not builded vpon one example For because heere was neede of rebuking onely seeing the partie repented It doth not thereof follow that alwaies the same onely is required Reply What they did that Paul commanded But they did onlie reprehend and rebuke Therefore Paul commaunded them onelie to reprehend him when he commanded them to put him awaie from among them Ans Paul commaunded that but not that only because he cōmanded also that they should reiect him if he repēted not But if he repēted it should be sufficient to reprehend rebuke him Wherefore it doth not follow They onely reprehend him Therefore Paul commaunded them onely to reprehend him This is a true aunswere vnto the former reply but there is another also cleare and manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greeke woorde which the Apostle here vseth signifieth not onelie reprehension and rebuking but also that excommunication which is by words onelie And in this sense not onelie it maie but also must bee taken because hee saieth So that now contrariwise yee ought rather to forgiue him Therefore he was now excommunicated and not as yet receiued but to be receiued Neither was he onely reprehended and rebuked but also cast out eiected And whē also he saith Of many hereby is cōfirmed that by the name of the church whereof Christ speaketh Matth. 18. is not vnderstoode the common multitude but the chief gouerners of the church Againe For this cause did I write saith the Apostle that J might know the proofe of you whether you would bee obedient in all things He praiseth them therefore because they obeied Wherefore before repentance he forbiddeth That they companie not together with the excommunicated person And further also hee saith I praie you that you would confirme your loue towardes him The Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret to confirme signifieth by publique sentence to speake a thing So is it taken Gal. 3.15 a mans couenant when it is confirmed that is ratified by publique autoritie The Apostles meaning therefore here is that they should declare their loue towardes man by publique testimonie Therefore to forgiue was to receiue the excommunicated erson into fauour and that doth hee often repete Now there was also some space betweene the writing of the former and the latter Epistle to the Corinthians Therefore hee stoode in the meane time excommuned In the former Epistle Paul saith that hee heareth that some wicked persons were amongest the flock Them he willeth to bee excōmuned And it is likely that the Corinthians obeyed this his commandement in excommuning them and so wrote to Paul that they had obeyed him therein because in his 2. Epistle Cap. 2. he commendeth them and willeth them to receiue againe the incestuous person vppon repentance 7 Whome Paul had willed to bee noted by a letter him hee willeth the Thessalonians to account of as of a brother and therefore will not haue him to be excommunicated This consequence or sequele is proued thus Contraries can-not stand together But to excommunicate one and to account him for a brother are contraries therefore if he bee to bee accounted for a brother hee is not to bee excommunicated That these are contraries is also thus proued To Excommunicate is not to account one for a brother but not to account one for a brother and to account one for a brother are contraries Therefore also to excommunicate one and to account him for a brother are contraries and so can not stand together except not to account and to account for a brother shoulde bee all one Aunswere There is an ambiguitie and diuerse vnderstanding of these woords to account for a brother Wherefore the contrarietie is not here of force For all men are brethren both Christians and Turks But christians neuerthelesse although they account Turks for their brethren and neighbours and desire their saluation yet doe they not account them for christian bretheren If then they are to account Turks for their brethren then much more must they account them and seeke their saluation who were before time brethren that is christians 8 What Paul did that are not we to folow Paul did excommunicate Hymenaeus and Alexander without the churches consent 1. Timot. 1.20 Therefore wee must excommunicate no man Answere The Maior proposition is false if it be generally vnderstoode Reply The Maior is thus proued What Paul did by his Apostolique autoritie that are not we to follow But hee did this by his Apostolique autoritie Now this Minor is
of conuersio or conuersion For repentaunce dooth not comprehend both that from which wee reclaime our selues and that whereunto we are changed But conuersion comprehendeth the whole because it addeth that mutation and chaunge on which ensueth a beginning of newe life Nowe repentaunce signifieth onelie the griefe which is conceiued after the fact or sinne Moreouer the name of repentaunce is of a larger compasse than the name of conuersion For conuersion is spoken onlie of the godly who alone are conuerted vnto God and in like manner is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Resipiscentia spoken of the godly only because by these three names is signified the new life of the godly But repentaunce is spoken of the wicked also as of Iudâ—s who indeede repented of his wickednes but was not conuerted because the wicked when they sorrowe or are grieued are not afterwardes conuerted or corrected Whereby also it appeareth how necessarie conuersion is vnto the godlie or those who are to be iustified therefore that moâ—â— exhortatioÌ„s to amendment of life or conuersion the foundation or ground is to be laid concerning the absolute and simple necessity of conuersion it selfe in al those which are to be iustified Nowe let vs see then what conuersion is Conuersion is 1. A griefe for sinne knowen 2. An hatred and flieng of sin 3. A ioy in respect that God is pacified and pleased by our Mediatour and an earnest purpose and desire to obey God in all thinges This definition is proposed by his seuerall partes and the same is wholy and iointly set downe in the Actes of the Apostles To open their eies saith Christ that they maie turne from darknesse to light Act. 26.18 and from the power of Satan vnto God that they maie receiue forgiuenesse of sinnes and inheritaunce among them which are sanctified by faith in mee It is also defined on this wise Conuersion is a mortifieng of the old man and a quickning of the new Or It is a change or mutation of a corrupt mind life and wil into a good stirred vp by the holy Ghost through the preaching of the Gospel in the chosen on which ensue good woorkes or a life directed according to all the commaundementes of God This definition conteineth the verie causes and essence of conuersion and is confirmed by diuerse testimonies of Scripture As Isai 1.16 Wash you make you cleane 1. Cor. 6.11 But ye are washed but yee are sanctified Psal 34.14 Eschue euil and doe good 2 In what the conuersion of the godly differeth from the repentaunce of the wicked THE difference betweene the conuersion of the godly The wicked and godly repent after a diuers sort 1 Their griefe diuers Gen. 4.13 and the repentaunce of the wicked consisteth 1. In their griefe The wicked are greeued only for the punishmeÌ„t torment ensuing not for that they offend displease God So was Caine grieued onely in respect of his torment My iniquitie the punishment of my iniquity is greater than J can beare Behold thou hast cast me out this daie from the earth Now the godly hate indeed the punishment but they are greeued especially for that God is offended and for their sinne So Dauid Against thee Psal 51.4 against thee onlie haue I sinned my sin is euer before mee The good hate to sin for the loue they beare to vertue the wicked for the feare they stand in of punishment So in Peter was a sorrow and griefe for that hee had offended God In Iudas for his torment ensuing not for the sinne it selfe 2 Jn the cause which breedeth repentaunce in both 2 The cause of their griefe diuers The wicked repent by reason of a despaire distrust and dissidencie so that they runne more and more into desperation murmuring and hatred against God But the godlie repent by reason of faith and a confidence which they haue of the grace of God and reconciliation and so comfort and erect themselues againe in the Mediatour they trust in God and relie on him with Dauid Psal 51. Purge mee with Hyssope and J shal be cleane 3 Jn the effect 3 The effect of their griefe diuers which their repentaunce wooâ—â—â—eth in them In the wicked newe obedience dooth not follow repentaunce but they goe forward in their sinnes they are mortified indeed themselues and quite destroied but the old corruption of their nature that is sin is not mortified in them and how much the more they giue themselues to repentaÌ„ce so much the more is in them an hatred of God murmuring flying and turning away from God and an approching vnto the Diuel But in the godly newe obedience followeth accompanieth repentance and how much the more they repent so much the more dieth the old man in them and the studie and desire of righteousnes liuing well is in them so much the more encreased For the conuersion of the godly is a reuersioÌ„ or returning vnto God from the Diuel from sins and from their old nature 3 What are the parts of Conuersion THE parts of Conuersion are in number two The 2. parts of conuersion 1 Mortification 2 Quickening as the Apostle sheweth The mortifieng of the old man and the quickening of the new man So speak we better with the Apostle than if wee should follow them who make Contrition and Faith the parts of conuersion Nowe by contrition they vnderstand also mortification by faith they vnderstand the ioy which followeth the studie of righteousnesse newe obedience which are indeede effects of saith but not faith it selfe and coâ—â—ition goeth before conuersion neither is conuersion it selfe nor any pâ—rt thereof but only a preparing of men vnto conuersion and that in the Liect only not in others And this is the reason why they beginne the preaching of Repentance from the Law then come vnto the gospell so come backe againe vnto the Law The Old man which is mortified is a meere sinner onely namely our corrupt nature The New man which is quickned is he who beginneth to cease from sinnes namely as our nature is regenerated Mortification Mortification conteineth 1 A knowledge of sinne 2 A griefe for sin and for the offending of God 3 The flieng and shunning of sinne By this appeareth that conuersion or mortification is verie vnproperly attributed vnto the wicked because in them is not any hatred or shunning of sin neither any griefe for sinne all which mortification doth comprehend Furdermore The knowledge of sinne goeth before that griefe which is vnfained proceeding from the hart which mortification conteineth because the affections of the hart folow knowledge Wherefore knowledge or acknowledgement shall be a part or at least a cause of the other two partes in both parts of conuersion The griefe which is in the wicked when they repent is a griefe for the euill either to come or present which is punishment But the griefe which is in the godlie when they repent is
the couenaunt which is the Moral Law must bee reteined and written in our harts Now if they vrge those words which the prophet addeth They shall teach no more euerie man his neighbour for they shal al know me That hereby they may conclude That men are not in the newe Testament to bee willed to knowe God for that they shal of themselues know him and obey him they er too grossely going aboue to remooue the instrumentall cause by reason that the effect in the new Testament is greater and more plentifull For that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the Lawe and the Gospell Neither doth it follow that they are not bound neither are to bee vrged by incitements of exhortation because they doe their dutie of themselues For binding and exhorting is a far other thing than constraining Wherfore in two respectes hath the law place in instructing the regenerate namely that they maie learne of the Lawe the will of God and may also by the Lawe bee more and more incited willinglie to obey God 4 The Moral Law is a testimonie of God that there is a god and likewise who and what he is This is a lesse principall vse of the Lawe as also those that followe but the former are principal vses of the Lawe 5. Jt is a testimonie of the church For seeing in the Church onely the doctrine of the Lawe hath beene preserued pure and vncorrupt which all other sects haue by assenting to manifest errours and impieties diuerslie corrupted the voice of the Lawe which soundeth in the church is an euident testimonie disciphring and declaring which is the people of God and which is true religion in the world 6. Jt is a testimonie of the excellencie of mans nature which was before the fall and which shall bee in the life to come that is it remembreth vs of the Image of god in man which was created in him and which is restored in him by Christ 7. Jt is a testimonie of eternal life For the Law must be obserued by vs because it was not in vaine giuen vs. And seeing in this life the Lawe hath not his ende in vs there must needs be therefore remaining yet another life wherin we are to liue according to the prescript of the law that so at length the Lawe may be fulfilled of vs. Wherefore in respect of al these causes and vses let vs conclude and resolue that the Law of god is to be inculcated in the church of Christ both after and before the doctrine of the gospel and is continually and diligently to be meditated on by all men according to the doctrin deliuered in the first Psalm His delight is in the Lawe of God and in his Lawe doth he meditate both day and night 4 Jn what the Law differeth from the Gospel THIS question hath been already handled in the second part Of mans deliuerie Pag. 264. and therefore needeth here no long discourse The Lawe differeth from the Gospell 1. Jn the manner of their manifestation The Lawe is knowen by nature the gospel was manifested from aboue 2. Jn their matter or doctrine The Lawe teacheth what wee ought to bee and what to perfourme The gospell teacheth how we may be such namely in Christ 3. In their promises The Law promiseth eternal life and al good things with a condition of our owne proper and perfect righteousnesse and obedience remaining in vs The gospel promiseth the same with a condition of faith and beliefe in christ whereby we embrace an others obediēce performed for vs to wit the obedience of Christ Now with this condition of faith is ioined by an indissoluble knot and bond the condition of new obedience 5 How far the Law is abrogated THE whole Law is abrogated vnto beleeuers 1. As touching iustification because iudgement is not giuen according to the Law for that iudgement would condemne and cast vs away but according to the gospel 2. As touching constraint We are vnder grace and therefore are we stirred vp by the spirite of Christ to yeelde voluntary obedience vnto the Law For seeing the whole Law is abrogated vnto beleeuers then verily the Moral Law is also abrogated vnto them in the same respect namely as touching iustification or condemnation and as touching violent constraint For now the Law doth not any more expresse and wrest obedience frō vs as a tyrant or as a master enforcing constraining a lewd seruant vnto obedience The reason is because Christ beginneth voluntarie and free obedience in vs by his spirit Obiection The Law and the Prophetes continue vntil John the Baptist came If therefore then first the Moral Law was abrogated as touching condemnation when Christ was manifested in the flesh it followeth that those were vnder condemnation who liued before the comming of Christ Answer The Law was abrogated as touching condemnation as wel vnto the beleeuers in the old Testament as to them who are beleeuers in the new To them who liued in the old as touching the power and efficacy of Christ to these in the new as touching his fulfilling and exhibiting The Ceremonial ciuil or Judicial Lawes are wholie abrogated as touching obedience so that there is no necessitie anie more of obseruing them 1. Because they were to continue onlie vnto the cōming of the Messias Gen. 49.10 The scepter shal not depart from Iuda nor a Law-giuer from betweene his feete vntill Siloh come And Dan. 9.26 After threescore and two weekes shall Messias be slain and shal haue nothing the people of the prince that shal come shal destroie the cittie and the Sanctuarie and the end thereof shall bee with a floode and vnto the ende of the battell it shall bee destroied by desolations Ephes 2.14 Hee is our peace which hath made of both one and hath broken the stop of the partition wal Jn abrogating through his flesh the hatred that is the Law of commaundementes which standeth in ordinances The Ceremonial Lawes then are taken awaie by Christ a type of whome they were that which also Stephen declareth in his Sermon Actes 7.7 Likewise the author of the Epistle to the Hebrues 2. Because the Messias beeing exhibited the types cease such as were the ceremonial Lawes Coloss 2.17 which are but a shadow of things to come but the body is in Christ But the Ceremoniall are said neuerthelesse to be perpetual because they were to last vntill the comming of the Messias As also because the things signified by them are eternall Against the abrogating of the ciuill or iudiciall lawes this is obiected The best and most iust forme of gouernment is to be followed But there can bee none better or iuster than that which God himselfe settled among his people Therefore that is to be followed and reteined Aunswere Either the Maior of this reason may bee distinguished or the Minor denied with an exposition For that which in positiue lawes that is
is that some certaine time be alotted to the ministery of the Church or to the publick seruice of God The other part is Ceremoniall and Temporarie namely that that time be the seuenth day that therin be kept the Leuitical ceremonies That this part bee temporarie and the other perpetual is vnderstoode by the end of the commaundement and by the causes of both parts whereof more shal be spoken afterwardes Now we wil in few words expound the wordes both of the commaundement and of the reason adioined vnto the commandement Which being once knowen so much the easier shal bee vnderstoode those things which are afterwardes to bee spoken concerning the sabboth Remember thou keep holy the sabboth daie that is with great care and religion keepe holy the sabboth day Not without cause doth God so seuerely commaund the keeping of the sabboth 1. Because the breach and violating of the sabboth is the breach and violating of the whole worship of God For the neglect of the ministery doth easily corrupt the doctrine and worship of God 2. Because by the exacting of the ceremoniall or typical sabboth God would signifie the greatnesse and necessitie of the spiritual sabboth 3. Because god wil haue the external sabboth to serue for the beginning and perfecting of the spiritual sabboth in vs. 4. Because he willeth the sabboth to bee kept holy and to be sanctified that is that sinnes should be eschued and auoided therein good works done and that it should not be spent in slothful idlenesse Now god is otherwise said to sanctifie the sabboth than are men God is saide to sanctifie the sabboth because he appointeth it for diuine worship men are saide to sanctifie it when they referre it to that vse vnto which god hath appointed it Thou and thy sonne and thy daughter c. He will haue also our children and familie to cease from their labours for two causes 1. Principallie that these also may be brought vp by their parents and masters in the seruice of God and may be admitted vnto the ministerie of the Church For God will haue these also to be members of his Church 2. Because hee will haue especiallie on the Sabboth day loue and bountifulnesse towards our neighbour to be shewed and seene in the Church The strainger c. Hee willeth also straingers to intermit their labours and that if they were conuerted vnto true religion because they were of the houshold of the Churche if they were infidels he commandeth it thē not in respect of themselues but in respect of the Israelites 1. Least by their example they should giue offence vnto the Church 2. Least their libertie might bee an occasion vnto the Jewes to accomplishe by them those labours which it was not lawfull for them to woorke by them selues and so the lawe of God should bee deluded Hereby is aunswere made vnto three questions 1. Whether other nations were also bound to the Mosaical ceremonies if any of them liued among the Iewes 2. Whether they which are aliens from the church may or ought to be forced to religiō 3. Whether the sacraments among which was also the Sabboth ought to be cōmon vnto Infidels with the Church Vnto these questiōs we thus answer As concerning binding constraint the strangers which conuersed among the Iewes were not forced either to al ceremonies or to religion but to external discipline which was necessary for the auoiding of breeding offences in the Church wherein they liued For a Magistrat ought to be a maintainer of discipline order according to both tables of the Decalogue amongest his subiectes and to forbid manifest idolatry and blasphemies Moreouer as cōcerning the binding there was a peculiar consideration and respect of the sabboth which was not then first by Moses prescribed vnto the Israelits but commanded by God from the beginning of the world vnto all men and so did bind all men vntill the comming of the Messias Although indeed this commaundement and ordinance was so growen out of vse among other nations that they accounted it among the number of the chiefe reproches wherewith they derided and scoffed at the Iewes Furdermore the sabboth was no sacrament vnto Jnfidels because neither did the promises belong vnto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but onely for auoiding of offence and for preuenting of such occasion of breaking the sabboth as might bee giuen by them vnto gods people These thinges are also the better vnderstood by this that their cattle also are commaunded to rest whose rest had no respect or consideration either of Gods woorshippe or of a Sacrament but was commaunded only in respect of men 1 That all occasion of labouring might be cut off by forbidding the labour or vse of their beasts 2 That also they sparing brute beasts might learne how greatly God wil haue regard to be had of mercie and fauourablenesse towards men For in sixe daies This reason which is annexed vnto the commaundement is drawne from Gods rest appertaineth to the ceremonial commaundement concerning the Seuenth day And rested on the seuenth day That is hee ceased to create anie newe partes of the world as being nowe perfect and such as god would haue it to be This seuenth day he consecrated to diuine seruice 1. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof And so the imitation of this rest is double Ceremoniall or signifieng and Morall or spirituall or signified 2. That this rest of the seuenth day might bee a monument of the creation then finished and absolued by God and of his perpetuall preseruation and gouerning of his worke euer since that day vnto his owne glorie and the safetie of his chosen and that so it might be a pricke to stir vs vp to the consideration magnifieng of Gods workes towardes mankind Furdermore God did not therefore grant six daies vnto labour and the seuenth to diuine woorship that on other daies the worshippe of God shoulde bee omitted but hee requireth these two thinges 1 That on the sabboth day there bee not onely a priuate seruing of God as on other daies but also a publike seruing of him in the Church 2 That on that day all other labours should giue place both to the priuate and publicke seruice of God which on other daies euerie one doth exercise according to his vocation We are furder to beware of a Jewish superstition which Christ also doth once again refute in the Gospel namely to thinke it vnlawfull to performe on the sabboth day whatsoeuer woorkes belonging to the necessitie either of his owne life or of anothers For by the end of the commaundement it appeareth that only seruile woorkes or such as hinder the exercise of the ministerie are forbidden of God but not those which hinder not the
of thinges that were to bee fulfilled by Christ namely of sanctification and euery type must giue place to the thing thereby signified Likewise it was a seuering or distinguishing of the Iewes from other nations but this seuering and distinction was taken away by christ 3 The Lord saith of the sabboth daie Jt is a signe betweene mee and the children of Jsrael for euer and an euerlasting couenaunt Aunswere 1. The ceremonial sabboth was perpetuall vntil Christes comming who is the end of ceremonies 2. The sabboth is eternal as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old testament eternal euen the kingdome of Dauid also which yet was to be ouerthrown before the comming of the Messias 4 We grant the Mosaicall ceremonies to be changeable yet it followeth not thereof that the Lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabboth daie Aunswere The ceremonies which were ordained by God before Moses are also changeable because they were types of the benefites of the Messias to come and therefore are by his comming abolished as circumcision which was giuen vnto Abraham as also the sacrifices which were prescribed vnto our first Parents 5 The lawes which were giuen of God before the fall are not types of the benefites of the Messias and binde all mankind for euer for then was not giuen as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabboth of the seuenth daie was ordained by God assoone as the creation of the world was finished before the fall of mankinde Therefore it is vniuersal and perpetual Aunswere The Maior proposition is true concerning the morall lawe the notions whereof were imprinted in mans minde at the first creation but it is not true as touching the ceremonie or obseruing of the seuenth day as which after the fall was made a type of the benefites of the Messias in the Mosaicall lawe therfore in like maner as other ceremonies which were either then or before instituted it became subiect to mutation change by the comming of the Messias For god would not haue the shadowes of thinges to continue or remaine the thinges themselues being once come and exhibited Wherefore albeit we graunt that the exercises of diuine woorship were to haue beene kept on the seuenth day according to the commaundement prescript of the Decalogue as well if men had neuer sinned as nowe after they sinned yet notwithstanding seeing god hath enrolled this ceremonie amongest the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies 6 The cause of a law beeing perpetual doth make the lawe it selfe also perpetual The memorie and celebration of the creation and the meditation on the works of God is a perpetual cause of the Sabboth Therefore the Sabboth is perpetual Aunswere A law is made perpetuall or vnchaungeable by reason of an vnchangeable cause that is if that cause it doe necessarily or perpetually require this lawe as an effect or meane but not if at other times that ende may bee there come vnto by other meanes or if the Law-giuer may as wel obtaine the same ende by another Law In like maner seeing also this Lawe of sanctifieng the Sabboth of the seuenth day being repealed abolished we may neuertheles godlily holily by other means meditate on gods works it foloweth not that this law of the ceremonial Sabboth is perpetual although the memorie celebration of Gods creation workes ought to be perpetual and therefore hath the Church by common consent according to Christian libertie well chaunged this ceremonie of obseruing the seuenth day being taken away by Christ hath substituted in the place of the seuenth day the first day of the weeke yet so that there is obserued no difference of daies which is vtterly forbid in the Church seeing one day is not holier than another Wherefore also great difference is there betweene the Christian obseruing of the Lords day and the Iewish obseruing of the seuenth daie For 1 It was not lawfull for the Iewes to change the saboth or to omit it as being a part of ceremoniall woorship The christian church retaining still her libertie alotteth the first day vnto the Ministerie without adioyning any opinion of necessitie or woorship 2 The olde ceremoniall Sabboth was a type of things to be fulfilled in the new Testament by christs but in the new Testament that signification ceaseth and there is had regard onlie of order and comelinesse without which there could be either no ministerie or at at least-wise no well ordered ministerie in the church OF CEREMONIES The speciall Questions 1 What Ceremonies are 2 Howe the Ceremoniall Lawes differ from the Morall Lawes 3 How manie sortes of Ceremonies there are 4 Whether the Church maie ordaine Ceremonies 1 WHAT CEREMONIES ARE. CEremonies are external solemne actions ordained in the Ministerie of the Church either for order sake or for signification 2 How the ceremoniall Lawes differ from the Morall 1 CEremonies are temporarie the Morall are perpetuall 2 The Ceremonies are done all alike The Morall are not doone alwaies alike 3 The Ceremonies signifie The Morall are signified 4 The Morall are as the generall The Ceremoniall are restrained in speciall 5 The Ceremoniall serue for the Morall The Morall are the end or scope of the Ceremoniall 3 How manie sorts of Ceremonies there are CEremonies are of two sorts some commaunded by God some ordained by men Those that are commanded by god cannot be changed but by God only and those are either sacrifices or Sacraments A sacrifice is an obedience which wee performe to God A Sacrament is a token whereby God testifieth somewhat to vs. Those ceremonies which are ordained by mē may be changed by the aduise of the church if there bee good causes for the changing and alteration of them 4 Whether the church may ordaine ceremonies THE church maie and ought to ordaine ceremonies because without defining and determining of circumstaunces the Moral cannot be kept There are notwithstanding certaine conditions to bee obserued by the Church in ordaining ceremonies namely They must bee such ceremonies as are not impious but agreeable to the word of the Lord. Secondly they must not be superstitious so that wee must not thinke them necessarie to be done nether must they be done with offence Thirdly they must not be too many 4. They must not be idle and vnprofitable but must al tend to edifieng OF THE MINISTERIE The chiefe Questions 1 What the Ministerie is 2 What are the degrees of Ministers 3 For what end and purpose the Ministerie was instituted 4 Vnto whom the Ministerie is committed 5 What are the duties and functions of Ministers 1 WHAT THE MINISTERY IS THE Ministerie is a function by God ordained of teaching
Likewise Reioicing at another mans harme and vncompassionatenesse voide of al griefe In the excesse Remisnesse when they are spared whom God wil not haue spared which is cruel pitty whereby the whole societie of men is hurt yea he himself also who is spared Vnto Amitie or Frindship are opposed 1. Jn the defect al iniustice and treacherie whereby frindship is violated enmitie neglect of frindes deniall of good wil and mutual duties a faigned shew of frindship 2. Jn the excesse flatterie or vniust gratifieng likewise lightnes in ioining and loosing friendship THE SEVENTH COMMANDEMENT THOV shal not commit adulterie The end of this commaundement is The preseruation of chastitie and wed-locke Now when God nameth adulterie hee doth not forbid that only as being the most grosse vice of all those which are repugnaunt to chastity but also al vices that are contrary to chastity and such as are of neere affinity vnto them likewise their causes occasions effects antecedentes consequents and of the contrary he commandeth al things which make for the preseruation of chastitie The reasons are these 1. By one special the rest that are of neere affinity with that are vnderstoode So when adultery is forbidden other speciall vices of lustes are condemned and Adultery is mentioned because it is reckoned amongest the grossest vices of lustes 2. Where the cause is condemned there also the effect is condemned and so of the contrarie So here are commaunded or forbidden as wel the antecedentes as the consequentes 3. The end and scope of this commaundement is the preseruing of chastity and protecting of wedlocke among men Whatsoeuer therefore maketh for the preseruing of chastity and for the protecting of wedlocke is commaunded in this Law and the contrary is withall forbidden The vertues of the seuenth commaundement are in number three Chastitie Shamefastnes Temperancy Chastity is a vertue preseruiug cleannes of mind body agreeing with the will of God and auoiding all lustes forbidden by God all vnlawful companings and inordinate copulation all the desires occasions causes and effects either in single life or in wedlocke Chastitie hath his first original from a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke woord which signifieth to adorne because it is an ornament not onely of the whole man but also of all the rest of the vertues Wherefore that name was giuen by speciall regard and preeminence to this vertue because it is one of those principall vertues that make the Image of god Now there is a double chastitie one of single life an other of mariage Chastitie of single life is a vertu auoiding al lusts remaining in a sole state without mariage Chastitie of marriage is to obserue in marriage the order instituted by the woonderful counsell of God The causes of chastitie are 1. The commaundement of GOD. 2. The preseruation of Gods Image 3. A studie and desire to auoide the defacing of Gods image and the coniunction that is betweene God and the Church 4. Rewards and punishments The extremities of chastitie are All lustes their causes occasions and effects all vnlawfull coniunctions all corrupt desires that violate and hurt the conscience also in marriage For by reason of the corruption of our nature all sinnes are not taken away by marriage as when the chiefe and principall ende of marriage is not respected Shamefastnes is a vertue abhorring all filthinesse ioined with a shame griefe sadnes either for some former vncleannes or for feare of falling into any hereafter and hauing a purpose and desire to flie not onely vncleannes it selfe but also the occasions and tokens and signes of vncleannes Shamefastnes is required vnto chastitie as a furtheraunce and cause of chastitie and also as an effect consequent and signe thereof The extremities or vices contrarie to shamefastnes are 1. Shamelesnes or impudencie which maketh light of vncleannes 2. A rude and vplandish bashfulnes or an vnciuil and peruerse bashfulnes when a man is ashamed of that whereof hee ought not to bee ashamed as of a thing which is good and honest and requireth not any bashfulnes to bee shewed therein Temperancie is a vertue obseruing the meane agreeable to nature honestie mediocritie order of persons places and times according to the lawe and rule of nature in things concerning the body as in meat drink Temperancie is required vnto chastitie as a cause without which wee cannot be chast The extremities of temperancie are Jntemperancie in meate quaffings of drink Likewise an hurtful teÌ„perancie or too great abstinence hypocritical not greeable to nature such as is the abstinencie of Eâ—emites Whereas all sorts of lusts are repugnant vnto chastitie and to the drift and scope of this commaundement the same are to bee noted and obserued They may bee referred vnto three seuerall kindes Of the first kinde are those which are contrarie to nature and from the Diuel namely such as are euen against this our corrupt nature not onely because they corrupt it and bereaue it of that conformity with God but also because this our corrupt nature abhorreth them of this kind are those which are recited by the Apostle Rom. 1. as confounding of kindes and sexes likewise the vnnatural abusage of woman-kind These heinous sinnes and horrible trespasses are to bee punished by the magistrate with extraordinarie punishments Incest hath for a great part a repugnancie with this our nature albeit there were examples of incests in our first pareÌ„ts because those were doone but of necessitie and by dispensation from God himselfe Therefore this was an exception from the generall rule Of the second kinde are those which proceed from this our corrupt nature as fornications amongst those that are free froÌ„ marriage adulteries betweene persons that are both married companings of married persons with others that are vnmarried If a married person haue companie with another married person it is a double adulterie for he violateth both his owne wedlocke and the others If a married man haue to doe with an vnmarried woman it is simple adultery Simple fornication is of those that are vnmarried Magistrates are by duty bound seuerely to punish incestes adulteries For they are much more heinous than thefts robberies God appointeth death for adulteries Nowe although God did not ordaine that simple-fornication also should be punished with death yet when he saith after Let there not be a whore among you hee signifieth that it is to bee punished in his kinde There are other things also which are committed of this our corrupt nature with an euil conscience as lustes and euill desires vnto which we yeeld or wherewith wee are delighted neither endeuour to auoide them Such vitious and lewd desires and the like although they bee not punished in the ciuill court yet are they ioyned with an euill conscience and are punished of God Of the third kind are corrupt inclinations vnto which yet good men doe not yeeld but with-stand them and take away from them all occasions and their
persons places times and other circumstances require vnto the glory of God the safety of our neighbor This end maketh that the Diuel cānot be said to be true although he somtimes speak that which is true For his is true who speaketh and loueth the truth doth affection it for the glory of God and the safety of his neighbour Truth may also be defined on this wise Truth is a firme election in the wil whereby we constantly embrace true sentences opinions speak that which is true keepe couenants promises auoide al deceitful dissemblings both in speech and outward gesture True confession is commaunded both in this and in the third commaundement as often times the same vertu is required to the obedience of diuers commandements But in the third commandemēt true confession is required as it is the honour and worship of God immediately respecting God and here it is commanded as there is a will in vs not to deceiue our neighbour but to wishe his safety welfare Vnder the name of truth we comprise liberty of speech which is a vertu wherby as much as the time place necessity requireth we professe the truth freely boldly are not withdrawne through the fear of dangers Vnto truth in the defect are repugnant 1. Al lies vnto which appertain al guiles dissemblings negligence in vnderstanding the truth of thinges lies of courtesy likewise slanders backbitings euil speakinges which kindes of lying are repugnaunt also vnto Fairnesse of maners conditions Lying is to speak otherwise or to signify otherwise by outward gestures than thou thinkest than the thing it selfe is So then in this commaundement principally is lying forbidden Vnto lying is referred also wilful ignoraunce which is a lying in the mind Officious lyes or lyes of courtesie are to be auoided because euil is not to be doone that good may come of it And al lying that doth expressely dissemble the truth is condemned But a truth which is vttered by a figure is no ly whether he vnderstand it or no with whom we deale This is to be obserued that we bee not too rigorous in examining the actiōs of the Saints also that we excuse not those things which haue no neede to be excused 1. Obiect That which profiteth another and hurteth no man is not sinne A dutiful lie is of such qualitie Therefore it is no sinne Answere The Minor is false Reply But yet the truth is often not to bee spoken Answere We must not put a difference between the hiding of the truth and lying Obiect God blesseth the midwiues because thy told a lie Therefore God alloweth and liketh of lies Aunswere God therefore blesseth the mid-wiues because they feared God slue not the infantes of the Israelites 2. Vnto truth in the defect is repugnaunt vanitie or leuitie which is a readines to lieng He is vain who lieth much often easilie and that without anie shame A lier is he who hath a desire to lie Vnto truth in the excesse is repugnant 1. Vntimely professing of the truth which is to cast pearles to swine and to giue that which is holy vnto dogges as Christ saith who by these words doth wholy forbid vnnecessarie and vntimely professing of the truth For as the verse hath it in the Poet He that warneth out of time doth harme 2. Curiositie which is to search after thinges vnnecessary or vnpossible These things may suffice for this chiefe and principall vertue of this ninth commandement The vertues which folow wait vpon trueth and they all are as it were of truthes retinue 2 Fairenesse of minde is a vertu which taketh wel things well or doubtfully spoken or done and interpreteth them in the better part to wit as farre as there are any reasonable causes to induce thereto doth not easily conceiue suspicions neither sticketh vpon suspicions though they be such as are iust haue reasonable causes hee doth not ground thereon neither directeth his actions accordingly neither decreeth or determineth ought by them It is defined after this manner Faiernesse of minde is a neighbour-vertue vnto truth allowing of others wils vpō probable reason hating all euil-mindednesse drawing also some things that are doubtfull to the better part hopeing in deede that which is good but yet as touching mutable thinges thinking that the wils of men may change and that a man may erre concerning anothers will seeing the infoldings and secret places of mans mind are not beheld The Extremes of this vertue in the defect are Slaundering and Suspiciousnesse Slaundering is not onelie falsly to criminate attach the innocent but also to interprete things indifferently spoken in the worser part or also to interlace coine some falshoode Suspiciousnes is to take things well or ambiguously spoken in the worser part to suspect euill thinges of those that are good or to suspect without cause or also to make to much of tru suspicions It is lawful for vs somtimes to suspect except we wil be fools Mat. 10.16.17 Beware of men be ye wise as serpentes innocent as doues In the excesse foolish Credulitie foolish flatterie Credulitie is hastily or vnaduisedly to interprete any thing or to assent to one without iust probable cause Or to beleeue a thing of another when there are manifest or probable reasons to the contrary Flatterie or assentation is to praise or like things not to be praised thereby to get either the goods or fauour of another man Fairenesse of mind is an assistant or special kind of truth Therfore it is also here together with trueth commanded 3 Simplicitie which is open trueth without wrinkles or fetches and compassings or it is a vertue which doth properly and plainly speake and doe such thinges as are true right and declared in artes common life Trueth is tempered with simplicity fairenesse of mind or conditions The extremes of simplicitie are Fained simplicitie and Doublenesse in manners and conuersation 4 Constancie which is a vertue not departing from the knowen trueth neither altering his purpose without good and necessary causes but constantly speaking dooing such thinges as are true iust necessarie Or it is a vertue persisting in the trueth once found knowen approued in the like maner professing defending the same Constancy is necessarie for the preseruation maintenance of the trueth Therefore it is here also commanded The extremes hereof in the defect are Vnconstancie or Lightnesse which is to alter true purposes opinions without reason In the excesse the extremes are Pertinacie or stoicall stifnesse and rigour which is a vice arising from a confidence in his owne wit or from pride ostentation refusing to yeeld or depart from his opinion albeit it bee such as hee seeth by strong reasons to be false but persisting in false opinions or vniust vnprofitable actions 5 Docilitie or a readinesse to learne which is a vertue searching after the reasons of true opinions easily
and accomplishing by them his owne work and counsel either he reueileth not at al his wil vnto them or moueth not their will to haue his reueiled will as the ende and leuill of their action This difference of the works of God the diuel euen Gods working of his iust work by the Diuel but permitting only the sinne of the Diuel is euidently confirmed by the story of Iob cap. 1. 2. where God purposeth to try Iob but the Diuell to destroie him The same is likewise confirmed by the story of Achab 1. King 22. and by that prophecy of the Apostle concerning Antichrist 2. Thessal 2. where the Diuel seduceth men to destroy them and God wil haue them to be seduced thereby to punish them and suffereth the Diuel by sinning to execute and fulfil his wil. 2 What is To lead into temptation WHEN god is said to lead vs into temptation it is meant that God according to his most iust will and iudgement trieth vs. Now to lead vs into temptation wherewith the Diuel tempteth vs is that God permitteth the diuel to solicite vs. Lead vs not into temptation that is Suffer vs not to be tempted aboue our power neither suffer the diuell so to tempt vs that either we sinne or wholy reuoult from thee Obiection Temptations which are good in respect of god are euil in respect of the diuel and yet notwithstanding into them doth god lead vs Therefore god is the cause of sinne Aunswere This reason conteineth a fallacy of the accident They are sinnes in respect of the diuell because hee will thereby allure vs to sins in respect of God they are not sinnes because they are a trial and a reclaiming of vs from sinnes as also because they are a confirmation and strengthening of our faith Wherefore as temptations are trials chastisementes martyrdomes they are sent of God but as they are euill and sins God wil them not because to wil them is to approoue and work them Now we here in this petition pray against both which also wee briefly touched before namely our trial allurement or soliciting to sinne For we desire first that God wil not tempt vs to try vs but yet with a condition of his wil pleasure if he do tempt vs yet that he wil not tempt vs aboue our strength that also he will giue vs strength Secondly we desire that he wil not suffer the Diuel or the world or our owne flesh to solicite vs to sinne or if he suffer them that yet himselfe wil bee present with vs that we fal not wholy into sinnes 3 What is To deliuer vs from euill BY the name of Euill some vnderstand heere the Diuell some sinne some death but the best is to comprehend in it al euils both of crime pain whether they be present or to come When as then we desire that God will deliuer vs from euil we desire 1. That he wil send no euil on vs but deliuer vs from al euils present and to come both of crime and paine 2. That if he send on vs any euils that he would mitigate them in this life and turne them vnto our saluation that they maie be good and profitable vnto vs. 3. That he wil at length in the life to come fully and perfectlie deliuer vs and wipe awaie euerie teare from our eies Wee must obserue that this petition is so the last of al the rest as that from this we return to the former from whence we began He is our perfect Sauiour but he shal not be a perfect Sauiour without this petition The later part of this petition being opposed by way of contrariety to the former part sheweth how the former part is to be vnderstood For when he saith But deliuer vs from euil it sheweth that we shall be lead into temptations and euils and that therefore we must subiect our will vnto the will of God pray that we fal not into euils if it be his wil or that he wil deliuer vs if we be fallen into euils 4 Why this petition is necessarie THIS petition is necessarie 1. In respect of the multitude and power of our enemies and the greatnes of euils and our owne weaknes and infirmitie 2. In respect of the former petition for the obteining thereof because our sinnes are not remitted except we persist in faith and repentance If then we wil that God remit and pardon vs our sinnes wee must stand stedfast in faith and repentaunce but steadfast wee shall not stand if we bee tempted aboue our strength if wee fal into sinnes if lastly we reuoult from God himselfe Obiection We are not to praie against such things as are good and profitable for vs. The temptations of god as trials diseases pouertie sending of false Prophetes are good things and profitable vnto vs wee are not therefore to praie against the temptations of god Aunswere The Minor conteineth a fallacy of the accident Wee are not to pray against such things as are good and profitable that is which are by themselues profitable or good But afflictions trials crosses and other temptations are by themselues euil and vnprofitable and not good But yet they are good and profite vs onely by an accident which accident is the mercie of God accompaning them without which they are not only not profitable but also a part of death a most present way to death both temporall and eternall Wherefore as afflictions and crosses are euil by themselues so farre foorth wee praie against them but as they are good and profitable vnto vs that beleeue so we praie not against them or wee praie not against that good which concurreth with afflictions the crosse but against the crosse it selfe afflictions which are by themselues euil because they destroie nature So also we pray against death as being euil by it selfe and christ himselfe also praied against it Matth. 26.39 Let this cup passe from me neuertheles not as I wil but as thou wilt As then death was a destruction a torment and euill so Christ praied against it and woulde it not yea neither woulde the Father himselfe it as it is so considered But as Christs death was a Raunsome on the crosse so both Christ and the Father would the same 2 Obiection What things God wil those things ought we not to refuse But God wil our temptations Therefore we maie not refuse them Answere What things God wil those we ought not to refuse that is in such respect as he wil that we suffer them with a submitting of our will vnto his diuine will or such things as he simply wil. But God wil not simplie temptations nether in this respect as they are a destruction but as they are exercises of faith and praier or martyrdomes or a trial of our conscience and in this respect and so farre we ought also to wish them but not simply And that we are not simply to wil or wish temptations or afflictiōs it
hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wishe them neither might wee praie against them God will not therefore that wee wish for euils as euils but as euils are good so wil he haue vs to bear them patiently 3 Obiection What thou shalt not obtaine that thou desirest in vaine But we shal not obtaine neuer to fal into temptation Wherefore in vaine doe we desire it For al that will liue godlie in Christ Iesu must suffer persequutions Aunswere This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not lead into temptation not because we are wholy to be deliuered but 1. Because wee are deliuered from manie things in which we should perish if wee should not request deliueraunce This is a cause sufficient 2. That those euils also into which we fal maie be good and profitable vnto vs. And to those which desire in general deliueraunce wil God graunt these two so great blessings But yet notwithstāding by reason of the remaines of sinne in vs hee wil haue this benefit to be imperfect which neuerthelesse we are to aske vvholy with submitting of our will vnto the will of God and with ful persuasion that in the life to come we shall wholie attaine vnto it Now we are to obserue the order coherence of these petitions 1. The Lord commaunded vs to desire the true knoweledge of God his promise which is the cause of al other his blessings 2. Hee willeth vs to desire that god woulde gouerne vs by his spirite and so continually preserue and confirme vs in this knowledge 3. That euerie of vs maie do and fulfil thereby his duty in his vocation and calling 4. That he would giue vs those things whereby euery one may doe his duty namely corporall blessinges The fourth petition then agreeth with the former because if we must at al be in our own vocation and calling we must liue and haue thinges necessary for the mainteinaunce of our life 5. He adioineth next after the petition of spiritual and corporal blessings a verie fit obiection of our vnwoorthines That thou maiest giue vs spiritual corporal blessings forgiue vs our debts Wherefore the fift petition is the ground and foundation of the rest which being ouerthrown the rest fal to ground For if thou resolue not that thou hast god gracious and fauourable vnto thee how shalt thou haue him to be merciful how shalt thou continu in that knowlege which thou hast not how shalt thou doe thy duty and the wil of God seeing thou art his enemy and endeuourest the contrarie how shalt thou ascribe al things to god how shal they turn to thy saluation 6. After the petition of spirituall and corporall blessinges there followeth lastlie the petition of our deliueraunce from euils both present and to come And from this last petition we returne againe to the first Deliuer vs from all euils both of crime pain both present to come that we maie know thee to be our perfect sauior so thy name may be hallowed sanctified of vs. THE CONCLVSION OR LAST CLAVSE OF THE LORDS PRAIER For thine is the kingdome the power and the glorie for euer and euer AMEN THIS last clause of the praier serueth to confirme our faith and beliefe or confidence of beeing heard obtaining our desire to wit that God will and is able to giue vs those things which we desire Thine is the kingdome The first reason is drawen From the dutie of a king which is to hear his subiectes to defend and preserue them Therefore thou O God seeing thou art our king mightier than al our enemies hauing al things in thy power good and euil euil so that thou art able to represse them good so that there is no good so great which thou canst not giue as is agreeing and standing with thy nature and seeing wee are thy subiects be present and assist vs with thy power and saue vs as who art louing vnto thy subiectes and thy protection and safegard is alone sauing and preseruing He is called a King 1. Because he hath power ouer all creatures 2. Because he is the peculiar King of the Church And the power The second reason is drawne from the power of God Hear vs O God and giue vs what we desire because thou art mightier than all our enimies thou art able to giue vs all thinges and thou only art able in thee alone resteth this power ioyned with exceeding goodnes And the glorie The third reason is taken from the end or finall cause We desire these things for thy glorie Of thee alone the true God and soueraign King we desire and expect all good thinges and so we yeeld vnto thee this thy glory and this thine honour and professe thee to be the autour and fountaine of all good thinges And verily because this glory is due vnto thee therfore also do we desire thē of thee Hear vs therfore for thy glory especially because thou wilt also for thy glorie sake giue vs those thinges which wee desire For what things serue for thy glory the same wilt thou performe and doe but those thinges which we desire serue for thy glory therefore thou wilt giue them vs. Giue vs therefore these thinges that we desire the glory shall returne redound vnto thee if thou deliuer vs. For so shal thy kindome power and glory be manifested Obiection Wee seeme to bring persuasiue and moouing argumentes vnto God whereby we maie moue him to doe what wee desire But in vaine are reasons vsed to him who is vnchaungeable God is vnchangeable Therefore in vaine vse we these reasons vnto him Aunswere This is a fallacy putting that for a cause which is no cause For we graunt this argument in respect of God but not in respect of vs. For we doe not when wee thus speake vse reasons to moue God or persuade him to doe it but to persuade our selues that God wil doe this and to confirme and assure vs that we shal be heard and to acknowledge our necessity and the goodnes truth of god Wherefore these reasons are not adioined to our praiers as thereby to moue god but only to confirme and assure vs that god wil doe what we desire because these are the causes why he doth it Jt shal bee for thy glorie therefore thou wilt doe it because thou hast care of thy glorie Thou art a most good King therefore thou wilt giue these thinges to thy subiectes Thou art most powerful mighty therefore thou wilt shewe thy power in giuing these gifts which are most great and which can bee giuen of none other but of thee alone Amen This is added not as a part of the praier but 1. Because this particle noteth a true and sincere desire and wish wherewith we wish that we maie be heard 2. Because this
were very good Psal 5. Because thou art not a God that loueth wickednes Iames. 1. Let no man say when he is tempted I am tempted of God Eccle. 15. Saie not thou it is through the Lord that I turne backe for thou oughtest not to doe the thinges that he hateth To these and verie manie the like speaches maie be added the great and most perfect goodnes of God so that no effect of his is euill And because God is true and far from all dissembling and guile neither can destroie or denie himselfe 2. Tim. 2. it is certain that plaine contradictorie willes cannot be in him But he testifieth in his law which is as it were a glas of that puritie which is in God that hee hath a horrible hatred of sinne Wherefore he doth not will anie and much lesse causeth or furdereth it Moreouer that which one himselfe worketh in an other hee cannot of right punish But God doth most iustlie punish al sinnes Wherefore he neither will nor causeth anie sin Rom. 3. Is God vnrighteous which punisheth God forbid else how shall God iudge the world Lastlie God doth neither wil nor cause that which destroieth his image sin is the destruction of the image of God Wherefore God doth neither will nor cause it Of this wee conclude that God is not the author of sinne but that the originall of euill springeth from man himselfe by the instigation of the Deuill yet so neuerthelesse that we say that the Deuill being at the first corrupted did corrupt man The cause of sin is to be sought in our first father through the Deuils instigation and so by discent to be found in vs. but coulde haue done nothing except man of his owne accord had consented to euill Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good vncorrupt holy righteous and immortall hee furnished him with most excellent giftes that nothing might be wanting vnto him to all blessednes in God Wherefore his vnderstanding was wholy diuine his will most free and most holy hee had power of dooing good and euill a law was giuen him of God which shewed him what he should doe or what he should not doe For the Lord said Thou shalt not eate of the fruite of the tree of knowledge both of good and euill God simply required of him obedience and faith and that whole Adam should depende of him and that not constrained by necessitie but shoulde doe it freely God made man from the beginning and left him in the hand of his counsel saying If thou wilt thou shalt obserue the commandements and testifie thy good will Therefore when the Serpent tempted man and counsailed him to tast of the forbidden tree man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God The Lorde compelled him not neither did Satan compell him in the Serpent For God had said Ye shall not eate of that tree neither shall ye touch it least ye die Wherefore it was in the hand of his counsaile to eat or not to eate God declared vnto him his will plainely charging him that he should not eate and adding the perill he did withdraw him from eating least perhaps thou die Satan also as neither coulde hee did not vse any force but did probably moue him vnto it at length did ouercome him For when the will of the woman declined to the word of the Deuill her minde departed from the worde of God and reiecting a good lawe she committeth an euill worke afterwardes she drewe on her husband willingly following her to bee partaker of her sinne That doth the Scripture inculcate in these wordes So the woman seeing that the tree was good for meate Gen. 3.6 and that it was pleasant to the eies and a tree to be desired to get knowledge tooke of the fruit thereof and did eate and gaue also to her husband with her and hee did eate Here haue you the beginning of the euill the Deuill and that which moued the will of man that is the false commendation of the Deuill and euen a mere lie and the delectable shewe and sightlines of the tree Wherefore Adam and Eue doe of their owne accord that which they doe being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them The beginning of sinne from the Deuil and the free election of man corrupted by his seducement Wee conclude therefore that sinne hath his beginning not from God who forbiddeth euill but from the Deuill the free election of man which was corrupted by the Deuils falshood And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne This euill flowed from our first Parents vnto all their posteritie so that sinne hath not else whence his beginning than from our selues and our corrupt iudgement and wicked will and the suggestion of Saran For an euill roote and that first corruption bringeth forth of it a rotten braunch agreeable to the nature thereof which Satan now also setteth forwarde and laboreth it as it were plantes by his guiles and lies but in vaine doth he labour except we yeeld our selues to bee fashioned and dressed by him That is called originall sinne which proceedeth from the first originall that is What is originall sinne was deriued from the first parent into all by propagation or generation For this sinne wee bring with vs in our nature out of our mothers wombe into this life I was borne in iniquitie and in sinne hath my mother conceiued me And of the Deuill Christ speaketh thus Hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof To this may be added this reason that sinne cannot be a proper natural effect of any cause but of that which hath power to doe against the law But this no nature hath power to doe Sinne the proper effect of a reasonable nature transgressing the law besides the nature of Angels and of men For God is a law vnto himselfe and can not doe or intend any thing against his lawe And other creatures whereas they are not indued with reason and therefore the law not made for them they cannot commit sinne because take away the law and there is no place left for sinne Wherefore it necessarily foloweth that sinne is such an effect as agreeth to those Angels alone who fell and to men The first cause of the first sinne the Deuil The second mans will The first sinne cause of all sins thence folowing But there is an order to bee obserued in these causes For the cause of the first sinne in Paradise is the Deuil instigating the will of man assenting or obaying these former
beginning of the woorlde who knewe GOD aright Therefore in Iesus the Sonne of Marie is another nature besides his fleshe which is the Sonne of GOD and subsisted from the beginning of the woorlde reueiling GOD vnto men not onely to those of the godly who liued since hee tooke fleshe but to those also who liued before it Againe Iohn 3.13.17.19.31 Iohn 16.28 c. Hee is called the sonne who came from heauen who beeing in earth is in heauen who came into the woorlde not as other men from the earth but from aboue out of heauen from the Father So that then hee was before he came into the woorlde But the fleshe of CHRIST is not of heauen neither came it from heauen Therefore there must needes bee another nature in him in respect whereof hee is the onely begotten Sonne of GOD euen before he tooke fleshe of the Virgine Againe He that was manifested in the flesh is GOD 1. Timot. 3. and therefore another nature from the flesh For God is one thing who is manifested and the flesh another thing wherein hee is manifested The Sonne of God is hee that was manifested in the fleshe 1. Iohn 3.5 For this purpose appeared the Sonne of GOD that hee might take away our sinnes and that hee might loose the woorkes of the Diuell Therefore the Son is God and another nature from the flesh that is the man Iesus is the sonne of God in respect not only of his humanity but also of his diuinity which besides and before the fleshe existed in him and by the assumption of the flesh was made as it were visible and conspicuous Wherefore it followeth also and that necessarily that that was a subsistent and a person For that which is by nature a sonne is also a person But Christes diuinitie or nature which was also before his flesh is the Sonne of God by nature Therefore it is a subsistent and a person in the flesh taken or assumpted and before it To the fourth classe belong those places of Scripture The Word is a person before Iesus borne of the Virgin and he is the sonne which affirme Christ man to be the word incarnate The Argument is this The word is a person which both existed before Iesus was borne and now dwelleth personally in the fleshe taken of the Virgine But that word is the Sonne Therefore the sonne is a person The Maior is proued because those thinges are attributed vnto the Word Ioh. 1.1 Ioh. 1 5. Reu. 19. which only agreeth to a thing subsistent liuing intelligent woorking that is to a person For the Woord was before al creatures with the father God by him were al things made hee was autor of al life and light in men hee was in the world from the beginning and not knowen he hath his own country and nation he came vnto it in his name men beleeue he giueth power to be the sons of god to others by his own autority power he doth assume take flesh is therein manifested seen handled conuerseth and dwelleth amongst men The Minor is proued Because the Word is called the onelie begotten Sonne of GOD Iohn 1.14.18.34 Reuelat 2.18 c. And because the same properties are attributed to the Woorde and the Sonne For the Sonne is in the bosome of the Father reueiling GOD vnto men By him the woorlde was created In him is life hee was sent and came from Heauen into the woorlde Hee tooke the seede of Abraham Likewise the life which is the woorde was with the Father before the incarnation and manifestation of Christ Therefore god was euen then the father of the Word and the Word the sonne of god But seeing the newe Arrians doe maruailouslie depraue by their newe and craftie deuised Sophismes this notable place of Iohn concerning the Woorde subsisting before the fleshe borne of the virgine and creating and preseruing all thinges that thereby they might robbe and despoile the Sonne of GOD of his true and eternal deity it seemed good here to adioine those things which Zacharias Vrsinus some yeares since noted drue out as to be opposed against these corruptions and forgeries briefely indeede and barely after the manner of Logicians yet such as are learned and sound whereby also the like corruptions and wrestings of places of holy Scripture may easily be obserued discerned and refuted IOHN purposing to write the Gospell of Christ in the first entrance proposeth the summe of that Doctrine which he purposed to deliuer and confirme out of the storie and Sermons of Christ And seeing the knowledge of Christ consisteth in his person and office The argument of Iohns gospel hee describeth both and sheweth that Christ is the eternall Sonne and Woorde of God the Father who taking fleshe was made man that he might be made a sacrifice for our sinnes and might make vs through faith in him the Sonnes of God and heires of eternall life This Woorde then whom afterwards he calleth the onely begotten Sonne of the Father he saith nowe to haue beene in the beginning which sheweth his eternity These woords of the holie Euangelist they corrupt and depraue who raise againe Samosatenus blasphemies from the pit of hell expounding this beginning of the beginning of the gospels preaching doone by Christ In the beginning was But contrarie S. Iohn and the Church euen from the Apostles and their scholers time doe vnderstand that beginning of the world wherein all things to haue beene first created by GOD Moses in the first Chapter of Genesis recounteth For Iohn saith that the Worlde was made by him and further that euen then in that beginning hee was God and that the true God creator which is onelie one and was in the beginning of the worlde Replie 1. Beginning dooth not signifie eternitie Therefore wee depraue it who so expound it Aunswere Wee doe not so expound it but that euen then in the beginning of the worlde was the Word and therefore was before the creation of the world and whatsoeuer was before this was from euerlasting And so is the scripture wont to speake Eph. 1.4.1 Pet. 1.20 Pro. 8 22 23. c. where wee may see a large place concerning wisedome whose eternitie is there signified in this that it is saide to haue beene before the creation of the worlde Replie 2. Beginning often signifieth the beginning of the gospels preaching Yee were with me from the beginning I said not to you from the beginning Aunswere This sheweth that somtimes it so signifieth but not alwaies And we are stil to conster it of that beginning which the text sheweth As also in other places Reuel 1.8 I am α ω the beginning and the end the first and the last The woorde The corruptors say The man Iesus Christ is called the Woorde because hee speaketh and teacheth the will of the father Wee say that hee is called indeede the Woorde for this cause because hee declareth God his wil but yet in respect
of his diuinitie not of his humanitie The reasons hereof 1. Because his humanitie was not from the beginning of the world 2 Because this Word was made flesh that is tooke on humane nature 3. Because this Woorde did lighten al men from the beginning of the world whosoeuer had the knowledge of God and how much soeuer they had Hee was the life and the light of men lightning euerie man which commeth into the worlde Againe NO MAN hath knowen the Father but the sonne and hee to whom the sonne wil reueile him Againe NO MAN hath seene God AT ANIE TIME The sonne which is in the bosome of the Father he hath declared him Reply 1. Heb. 1. It is said Now God hath spoken vnto vs by his sonne Aunswere That is by his sonne made man Replie 2. He is not saide any where in the old Testament to haue spoken Aunsw Yes by the Angel of the lord who also himselfe is Lord. Likewise Isay 6.9 The Lord appeared speaking whom S. Ioh chap. 12.40 affirmeth to haue bin Christ Reply 3. The Woorde is saied 1. Iohn 1.1 to haue beene palpable visible and so forth Aunswere That is by reason of the flesh which hee tooke Replie 4. But hee is no where saide inuisible Aunswere Iohn 1.5.10 hee is saide to haue beene in the world vnknowen and this Iohn speaketh of him as hee was before his incarnation And then hee was in the worlde inuisible Likewise Iohn 14 23. I and the Father will come vnto him And in the same place I will not leaue you comfortles I will come vnto you Mat. 28 20. I am with you alway vntill the end of the world that is inuisibly as is the Father And if they wil denie him to bee with vs because hee is not seene they shal also exclude the father Replie 5. Hee is with vs in power and vertue not in essence Aunswere This obiection were rather to bee hissed our than to bee refuted because hee hath not an infinite power and vertue who hath a finite essence Iere. 10.11 The gods that haue not made the heauens and the earth shall perish from the earth howe much more then the makers of such Gods And the worde was with God in the beginning Wee interpret this that the sonne was coeternall with the Father and so ioined with him that notwithstanding hee was distinct in person from him 1. They say That this Doctour and teacher the man Iesus was knowen of GOD alone and not of men but hee was the Messias Vnto whom wee aunswere 1. To be or not to bee with one when it is spoken of a person is neuer read in this sense as to signifie to be knowen or not knowen of one It is therefore an impudent forgery 2. Iohn himself expoūdeth it The Son which is in the bosome of the Father This dooth not onely signifie to bee knowen but also to bee indeede in the Father to bee entirely loued of him and to bee fellowe and compartner of the secret and hidden counsels of the Father 3. Hee saith of himselfe that hee came downe from Heauen That he came from the Father and came into the woorlde that he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and beeing 4. By him all creatures were made of the Father Therefore he was present with the Father 5. He was in the woorld before hee beeing made man came vnto his owne and yet not knowen Therefore to bee in the woorlde and to bee knowen of the woorlde are not all one And by a consequent neither is it al one to bee with God and to bee knowen of God 6. Christ himselfe expoundeth it J in the Father and the Father in me This signifieth not only a knowlege but a coexistence and ioint being mutual And that Word was God We interprete That the Woord is true god eternall creatour of heauen and earth the same god with the Father and therefore diuerse from him as the Woorde from him that speaketh by him and the Sonne from the Father but hauing the same nature and essence of the godheade in him which the Father hath as CHRIST him selfe saith J in the Father and the Father in mee Hee is euerie wherein the Father as the Father euerie where in him But they saie that hee is GOD in respect of his giftes woorthinesse excellencie and office but not by nature Which they prooue because others also are in this sense and respect called god which haue not anie Diuinitie of themselues Therefor Christ also after the same manner seeing hee also hath his Diuinitie from the Father Further they adde That wee make two gods and deale contumeliouslie with the Father Wee aunswere That we make not two Gods because The Sonne is one with the Father as god that is hauing the same essence in him which the Father hath but is diuerse and distinct from him as the Sonne and hauing in him the same Deitie which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne because they honor not the Sonne as they honour the Father Ioh. 5.23 Now that S. Iohn vnderstandeth a Sonne not a made created and inferiour god to the Father and a diuerse god from him is prooued and confirmed by manie reasons but some fewe shall nowe suffice 1. Simplie and absolutelie without restraint to anie certaine circumstaunce none is called god in the Scripture besides the onelie true god eternall creatour of the world 2. That the Worde was god before thinges were created and is the creatour of all thinges Saint Iohn dooth teach 3. Hee sheweth That hee is the author and fountaine of life and knowledge in men euen from the beginning For this signifieth the true light that is which is properlie by it selfe light it selfe the originall of light in others 4. This Word giueth power to bee the Sonnes of God This none can do but the true God alone 5. Wee are to beleeue in his name But wee must beleeue in none but GOD onelie as himselfe prooueth that therefore they must beleeue in him because they beleeue in God Iohn 14.1.6 And Iohn 1.23 Iohn Baptist saith that he baptizeth with the holie Ghost And CHRIST himselfe often saith that hee wil send the holie GHOST from the Father But no man can send the spirite of GOD and woorcke by him in the heartes of men but onelie hee whose proper spirite this is namelie GOD. 7. John Baptist is called the fore-runner of CHRIST who shoulde prepare his waie But hee prepareth the waie of the LORDE Isaie 40.3 Iohn 1. verse 23. and Chapter 3. verse 28. Luk. 3.4.8 Christ himselfe Iohn 5.23 saith That the Father will that all should honour the Sonne as they honour the Father But no creature albeit excellent can bee equalled in honour with the creator 9. Euerie where he is called the true God and the Lord. 1. Iohn 5.20 This is