esteeme it as a doctrine of men not of God as a priuate conceipt not a publike assertion We haue no such doctrine neither haue the Churches of God As for the truth of this in practise looke we but to the daies of Queene Mary when more suffered for religion in 5. years then haue done for treason in 45. since did any theÌ„ rebel against the life of that Queen did they not suffer the losse of goods liberty country lands and life praied rather that their soueraigns eies might be opened theÌ„ her years diminished And though diuers amongst vs who cannot conforme theÌ„selues are by the sentence of our consistories depriued of their liuings do any of them lay hands vpon the Lords annointed do not the Protestants in France the like at this time And surely if we well consider amongst many arguments to perswade the truth of our religion the falsity of popery this is not the least that our religion without equiuocation is an obedient merciful coÌ„passionate religion though our aduersaries preferre Turks before vs theirs is a cruel merciles bloudy religion burning al such as denie their breaden God murdering such gouernors as do but fauour of our true Catholicke Christian faith As for this auctor because the auctor of the protestaÌ„ts Apology for Catholicks may bring him in an enemy to magistracy I wish in some points he had written more sparingly He saith if a gouernour come vpon a subiect to spoyle him and kill him by the law of nature he may defend himselfe We say with Tertullian it is better to be killed then to kill and to answer them defence and offence are not a like He saith Dauid might haue killed Saule we lay with Dauid God forbid I should lay hands vpon the Lords annointed and Dauid being annointed king had another gates warrant than they can shew He saith in publike and notorious tyrannie subiects may craue aide from forrain Princes we say Blessed are they that suffer And blessed be God our gouernors are such as we need not to seeke aid against them He saith the Heluetians did wel in shaking of the yoake of Austria we say a particular is no generall rule He saith that the Iewes did well to rise against Antiochus we say the fact was extraordinary In a word there is nothing in him nor I hope in any Protestant writer which will warrant conspiracies against Princes which doctrine was deuised by the diuell nourced by the Pope learned in Seminaries practised more of late by Iesuites then euer it was before written as Dracoes lawes by the fauor of God in their own bloud And if we read diligeÌ„tly this coÌ„mon place of magistracie we shall see that the author was no enemy to gouernment who doubtles thinketh that the king is to be honored as a second from God only inferiour to God alone as Tertullian saith You haue added to your author 8. questions answers returne againe vnto him what is the generall end of politicke admistration and magistracie or magistrates Publike peace the preseruation of pietie and Religion or that right lawfull worship of God Vnto which two heads we may referre all lawes ciuill For hence commeth vengeance to the bad defence of the good safegard of goods rewards of vertues discipline of maners execution of malefactors and robbers and in a word the safetie of mans life To conclude by this means the Eutaxie good order of all things yea of religion it selfe is preserued or as Agapetus writeth to Iustinian by this all men being assembled together instructed in Gods word may vnfainedly adore safely keepe without feare practise his vpright righteousnes To which purpose Stigelius hath these two golden verses Vtque alios alij de relligione docerent Contiguas pietas iussit habere Domos That one might teach an other pietie God houses ioyn'd with contiguitie To this end Paule saith pray ye for kings and for all set in authority I say set in authority that vnder them we may liue a quiet and peaceable life in all godlines and honesty What vse make you of this doctrine of mgistracy Surely in regard of the magistrates 1. that they labour to recognize their dignity vse it with good conscience that they maintaine adorne it with the greatest piety to God integrity of life equity towards men care of their charge diligeÌ„ce in their calling that possibly they can Deut. 1.16 2 Cron. 19 6 7. c. 2. That they may comfort theÌ„selues and hope of Gods aide being indeed in a most troublesome but yet a most holy calling in that they are Gods Ambassadors or viceroys vpon earth yea that they may know that God cares for them according to that of the Psalmist I wil sing vnto thee O lord a new song who giueth saluatioÌ„ to kings But in regard of subiects that they with thanks to god acknowledge so great a benefit with good coÌ„science submit theÌ„selues to Gods ordinance giuing Caesars to Caesar tribute to whoÌ„ tribute praying for the life of their gouernors maintaine it by the hazard of their own both life liuelyhood if need require What now is coÌ„trary to this doctrine of magistracie 1 The heresy of the Donatists who tooke away the authority of magistrates in hatred to this order doe reckon vp many persecutions which some magistrates haue made against the Church of God 2. The error of the Anabaptists Libertines who were so called because they seek liberty in outward things for which in the memory of our forfathers they moued the common people to take arms against their gouernors these deny i. that magistracy is to be exercised amongst â—hose christiaÌ„ spirituall people whom the truth to wit Christ hath made free b Ioh 8.32 2. They admit of no suits in law seats or sentences of Iustice or any defence of a mans selfe wheras the internal liberty of coÌ„science which God by his spirit worketh in the harts of his elect takes not away the subiection of the outward man due to gouernors c Gal 5 1 2 Cor 7 21 3. They are of opinion that God would not haue Christians at all to become soldiers in warr because Paule saith speaking of spirituall not corporall warfare 2. Cor. 10.7 The weapons of our warfare are not carnall but spirituall But Paule speakes not heere of politicke magistrates but of the Pastors of the Church armed on all sides with the word of truth the weapons of righteousnesse 2. Cor. 6.7.4 They speake euill of such as are in authoritie d Iude 8. 3 The seditious rebellions of the Pope all his papall Cleargy who vpon certaine forged immuâ—â—ties presume to take the sword of authority out of the magistrates hand and to make all Princes vassals to them yet Peter himselfe whose successors they would be commaunds Bishops in plaine termes that they should not be Lords ouer Gods inheritance e 1. Pet. 5 3 yea bids all men to honour the King f 1. Pet. 2.17 But saith a papist Persona praecipientis non continetur in persona loquentis Peter commaunds this in his owne person therfore is not bounden to it in his owne person Well then Peter saith before Feare God is he by this commâ—undement excluded from Gods feare It seemeth surely his successors are who because they will not honor gouernors shew to the world that they feare not God for he that feareth the king of kings will honor and obey his vicegerents and Ambassadors 3 The flatteries of such as so either extol the power of princes that they derogate from Gods power or denie that princes in causes both Ecclesiasticall ciuill haue supreme authority headship ouer subiects wher as the princes of Israel are ofteÌ„ in the scripturs called heads of the people not as the Pope wold be to giue life to the church for so only is Christ the head but to coÌ„mand direct that people ouer whoÌ„ it pleaseth god to place kings in suprem authority 4 All such maners rites edicts consultations which are not agreeable to that eternall rule of honouring God and louing our neighbour permitting thefts robberies vnbridled and promiscuous lusts or any other monsters of the like nature 5 Seditious coÌ„motions of turbuleÌ„t rebels against their magistrats 6 Anarchy or want of gouernors which is worse then either the excesse or defect of any magistrate a Iudg 17 6 〈◊〉 21.25 〈◊〉 made Chrysostome in his sermon to the people of Antioch to say It were better to haue a Tyrant king then no king and Cornelius Tacitus to say in the first booke of his history It is better to liue vnder a bad prince than vnder none Laus Christo nescia finis 1. Pet. 2.17 Feare God honour the King To feare God is the beginning of this Booke To honour the King is the end of it FINIS
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
should come to passe foure hundred yeares after c Gen. 15.13.14.15 Act. 7.6.7 The promise made of the erecting of the Empire and kingdome in the tribe of Iudah d Gen. 49.8 The foretelling that the Gentiles should a long while after be called to the gracious couenant of God e Esa 45.22 of the destruction of Ierusalem f Esa 22.1 Ezec. 15.6 2. King 24.14 Dan. 9.26 Mat. 24.2 of the returne of the people out of the captiuitie of Babylon g Ier. 12.15 25.11.12 of the acts of Cyrus for the good of the Iewes which are set downe Esa 45.1.2 The foretelling that Iosias king of Iudah should slay the Priests and should burne mens bones vpon the altar of Bethel which was foretold 333. yeares before Iosias was borne and 359. yeares before it was performed h 1. King 13.2 2. King 23.15 Those famous Prophecies of Daniel concerning the foure Monarchies and the succession of them of Antichrist and his doctrine of the end of the world i Dan. 7.17 12.2 and such like of the comming and death of Christ k Dan. 9.24.25.26.27 All which could neuer be forseene by the wit of man nor be gathered by naturall causes and yet they were all proued most true by the certaine euent of them 3. That maiestie of the Spirit to be adored which euery where shineth clearely in the Scriptures vnder that rude and plaine simplicitie and humilitie of words l 1. Cor. 2.4 4. The power of the Scripture that it hath in the minds of men 1. in the conuersion of a man when as the Scripture sendeth foorth a certaine secret force wherby a man is affected and inwardly moued and so transformed into a new man m Heb. 4.12 Psal 119.111 Act. 13.12 2. In time of affliction when it doth enkindle in our hearts a liuely and firme consolation that at length men should preferre the holy Scripture before all they do enioy neither will they suffer themselues by any kind of affliction no not by death it selfe to be withdrawne from the same as we haue plaine example in the Martyrs by whose bloud it was sealed 5. That deadly and irreconciliable hatred wherewith the diuell and the world do persecute the doctrine of the Scripture wheras they can brooke other doctrines though neuer so absurd and impious 6. The inuincible certaintie thereof that against so many stratagemes of the diuell and so many outrages of the world it abideth firme and by a wonderfull successe gets the victorie To which purpose is that we reade 1. Machab. 1.59 That when Antiochus had giuen in charge that all the holy Scriptures should be burned yet continually after that they peeped foorth of their dennes and not long after being translated into the Greeke tongue were spread ouer the whole world 7. That most sweet harmonie and wonderfull consent betweene all the parts of doctrine taught by Moses the Prophets Christ the Euangelists and the Apostles 8. The wonderfull calling of Moses n Exo 2.7.10 3.2 Act. 7.20 of the Prophets o Amos 7.14 of the Apostles of whom the most were vnlearned and simple men which had not bene brought vp in the schooles of men and learned that there which they taught to others who did so skilfully dispute of heauenly mysteries vpon the sodaine c Act. 2 11. 4.13 The wonderfull conuersion of Paule being before a professed cruell and bloudie enemie to a new man d Act. 9.3 c and that all these had no regard of their owne honor and profit but onely the glorie of God and of Christ and of the saluation of men 9. The perpetuall consent of the whole Church and of all the godly the space of so many ages ouer the face of the whole world farre and neare in imbracing and keeping the Scripture 10. So many and so famous miracles as well of the old Testament which Satan was neuer able to imitate no not in anie resemblance as the raising vp of the dead e 1. Kin. 17.22 2. King 14.33 13.21 the deuiding of the sea and of the riuers f Exod. 14.21 Ios 3.15.16 the staying and going backe of the Sunne g Ios 10.13 2. King 20.11 as of the new Testament which the Iewes themselues cannot denie as Iosephus beareth witnesse li. 18. cap. 4. although the Iewes at this day affirme that the miracles of Christ were done by I know not what superstition of the word Schem hamphoras least they should be constrained to confesse the truth and to acknowledge Iesus the sonne of Marie to be the Christ 11. The matter of the Scriptures which containeth doctrine euery where heauenly and fauoring of no earthly thing In it alone is propounded the pure and perfect law of God h Deu. 4.6 7.8 Psal 19.9 that alone shewes that meanes of saluation which doth not resist the glorie and most perfect iustice of God and satisfieth the consciences of men 12. The forme because there doth appeare manifestly the dispensation of the wisedome of God ordered and disposed 13. The most lamentable ruine of the persecutors and haters thereof What is the true vnfallible note wherby all men of sound iudgemēt do acknowledge that doctrine to be the doctrine of the true God Because that doctrine which doth teach vs to seeke the glorie of one God and of him alone in whole and euery where and to cleaue vnto him out of all doubt that doctrine is the doctrine of the true God i Prou. 16.14 1. Cor. 10.31 Jerem. 9.31 1. Timot. 1.17 Ioh. 7.18 8.49.50 5.43 44. 12.43 Gal. 1.10 Phil. 1.9.11 But onely the regenerate do rest in it as that that bringeth saluation and the doctrine of God with full assurance of their heart But how shall we answer them who aske how we know that Moses the Prophets and the Apostles were the authors of those writings which are published vnder their names and whether there was euer any such Moses or no That such a question is not to be vouchsafed an answer but rather to be punished for it is as much as if any man should aske whether there were euer any Plato Tullie Aristotle whose writings are daily conuersant in the hands of all men Seeing that before Moses his time we reade not that there was any word of God written how did God all that time reueale his will vnto men Either by oracles pronounced by the mouth and voice of God himselfe to his seruants a Num. 12.8 or else by Vrim and Thummim that is light and perfection which God gaue to Moses to put it into the breast-plate of the high priest b Exod. 28.20 but what they were and of what fashion no man knoweth Or else by visions and resemblances which the Lord offred to the eyes or mind of them that were waking c Ier. 1.10.11 or else in dreames sent of God to them that were asleepe
happen to returne againe which was thought dead The later mariage contracted by meere ignorance shal be dissolued the fault being thus fouÌ„d to haue bin eithers shal not be imputed vnto either of them Doth barrennesse breake off Matrimonie No for that defect is commonly hidden vnknowne God hath often holpen it when as it hath bin couÌ„ted desperate a. 2. Seeing that God giueth children who shutteth openeth the womb according to his own good pleasure he seemeth after a sorr to lay violent hands vpon God who reiecteth the wife giuen him by God because she beareth him no children Is diuorcement to be permitted for offences or for ciuil death as to be condemned to the Gallies or mines or banishment or els perpetuall imprisonmeÌ„t or els by reason of some disease fallen into after the consummation of mariage or for any other the like causes Herein the iudgements of Doctors do differ for some denie DiuorcemeÌ„t for any such cause because god hath said Whom god hath conioyned let no man separate b Mat. 6. but man separateth when he doth it without Gods word But God hath not granted Diuâ—rcement in his word for such causes But this question were superfluous if the magistrate did his dutie for he should cut off such offendors and so should the innocent party be prouided for Now as concerning ciuill death the Canons teach that the wife is to follow the husband either in banishment or imprisonment As touching diseases caught after lawfull mariage the rule is to be obserued Ill accidents are patiently to bee borne in mariage where there is no fault committed But yet Leprosie is wont to be reckoned amongst the causes of Diuorce for seeing there is a law concerning the Leprous that they dwel apart by themselues that it is incurable that the clean person ought not to be infected with that disease yea the law hath also a caution for the children that contagious children be not procreated of infected parents to the certaine destruction of the whole common weale it is very conuenient that the sound person be not compelled to coÌ„pany with the infected yoak-fellow Hitherto belongeth madnesse which breaketh out into manifest and incurable rage which is to be restrained with bonds least they hurt their owne children or wise or else whomsoeuer they can come by Concerning crueltie ill vsage of one toward the other Theodosius his law the Canon law also the iudgement of the best Diuines do permit in such cases after reconciliation hath bin often tryed in vaine and domesticall separation for a time diuorcement to be made least the innocent party being too much broken with griefe attempt some vnlawful thing For patience being too much hurt turneth into furie But let the innocent party c 1 Cor. 10.13 Mat. 19.8 in the meane time make account that he is called to single life in faith craue victorie of him who suffereth not his to be tempted aboue their strength Therefore as Christ accused not but excused Moses for granting Diuorcement for the hardnesse of their hearts so many at this day thinke that the Christian Magistrate is to be excused in helping by diuorcemeÌ„t those who are miserably vniustly tyrannously and cruelly oppressed for they thinke it better for them to liue apart angelically than together diuelishly but yet if both of them doe one rage against another with words or stripes they thinke separation ought so to be made so as that all hope of new mariage againe be taken from them that yet by this meanes whatsoeuer before this be admitted they may bee reconciled Cod. l. 8. de repud But our consistorie laws do very wel appoint to try al means whatsoeuer before this be admitted Wherein they agree with Iustinian who saith Euen as wee forbid the dissolution of mariage without iust cause so we desire to haue those that are oppressed with aduerse necessitie to bee freed with a necessarie though an vnhappie helpe What is to be done thinke you if either of them being become an vngodly Apostate or obstinate heretike endeuour to draw and compell the other into the same Apostacie and impietie or into any other crime Heere the Magistrate is to make diuorcement with the sword according to Gods commaundement That whosoeuer teacheth Apostasie or turning away from the Lord God he should be slaine and so euill might be taken from the midst of the people a Deut. 13 6 VVhat if the Magistrate neglect his dutie Let the Apostles precept bee of force Auoid an Hereticke after once or twice admonition b Tit. 3.16 Luke 14.26 And so also the Atheist Apostate and Blasphemer Also that of our Sauiour If any come vnto me and hateth not his father mother wife c. is not worthy of me And againe If thine eye offend thee plucke it out c Math. 5.29 And againe whosoeuer forsaketh house field or wife c. shall receiue an hundred fold d 19.29 Hath the wife the like right against her husband that he hath against her in suing for diuorcement If you respect the right which the one hath in the others bodie the bond is equall Wherefore e Cor 7 4 in an equall Obligation it is meet that the same right be granted vnto the one as to the other prouided that modestie be obserued which becommeth the woman towards her husband being agent By whome ought the diuorcement to be made By no priuate person or by the innocent partie or of their owne priuate authority for no man may bee iudge in his owne cause but by lawfull Iudges as well Ecclesiasticall as ciuill if they may be had because mariage consisteth of the Diuine f Mat. 18.15 16 17. humane law mixt not rashly but after reconcilement hath beene sought and the cause lawfully knowne and iudged by alleaging and prouing on both sides For Abrahaam did not put away Hugar vpon his owne priuate iudgement but by the manifest commandement of God g Gen. 21.12 What contrarieth this Doctrine The errour of the Romanists who affirme that there may bee a lawfull separation of mariages for the attaining of Euangelicall perfection as they call it expounding that place of Mathew amisse e Mat 19.12 For they are said to castrate themselues for the Kingdome of Heauen which abstaine from mariage and by the gift of God liue continently that they may serue God more freely as if they wanted their virill parts such as is the cutting off the foote hand and the pulling out of the eye Secondly that it may be broken for the profession of a monasticall life yea though one of the maried couple be against it and that only by the Popes authoritie 3. Lastly this is against the peruerse opinion of such which thinke that that law of Moses concerning Diuorce which is Deu. 24.2 ought now to be of force in the Church of Christ The fourteenth common place of the gouernment of the world or Gods
appointment of God whence commeth such confusion and disorder in the world that for the most part it goeth well with the wicked and ill with the good I denie that is Disorder But it is the most wise ordinance of God whereby he suffereth the wicked to florish thereby to make them inexcusable but the godly to be scourged that their saluation may so much the better be furthered thereby a Pro. 3i 12. Heb. 12.10 And so the Doctrine of the iudgement which is to come is more confirmed Also this life is short neyther are the punishments in this life of great continuance nor the pleasures of this life but eternall good and euill things are no vading shadowes Moreouer hainous sinnes for the most part are punished with grieuous plagues in this life eyther in the bodie of the sinner himselfe or in his posteritie There is no doubt but all the actions of the godly are directed by God but doth God also worke in the hearts of the wicked as Augustine speaketh in the booke of Grace and Freewill and doth he decree and gouerne their works He that receiueth and alloweth the holy Scripture can in no sort denie it namely that nothing can be done but which he decreeth For Exod. 4.21 7.3.9.12 10.1 God speaketh thus I will harden the heart of Pharaoh that he shall not let my people go Deut. 2.30 The Lord hardened the spirit of Sehon King of Hesbon and made his heart obstinate And Paule saith thus Rom. 9.18 God hardeneth whom he will An example hereof is in Semei 2. Sam. 16.10 To whom God spoke that he should reuile Dauid In the booke of grace and free will chap. 20. not by commaunding that he should obey saith Augustine but in his iust iudgement enclining and disposing his will in it selfe wicked and his euill minde by such punishment to exercise Dauid So the Medes and Persians are termed to be sanctified of God and instrumentes of Gods wrath The King of the Assyrians is said to be in the hand of God as a rod a staffe a hatchet and a saw Isa 13.3 5.3.5 10.5.15 Yet doth he also set limits to their malyce that they extende not their crueltie further then him pleaseth yea he turneth euen the wicked things which the vngodly doe to verie good endes seruing for his glorie and the saluation of the elect But doe we not make God the Author of euill by this meanes Farre be it from vs for the wicked are so set on worke by God that they also play their owne parts to wit by their depraued counsell purpose and will for the euill which they will they will it voluntarily freely and without compulsion or violent constraint as also doe the euill Angels Againe God doth not infuse malice into the willes of the wicked as he infuseth goodnesse into the hearts of the godly neyther doth he compell or allure their willes to sinne but he onely mooueth euill or sinning willes such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God such I say he mooueth enclyneth turneth and directeth wisely iustly mightily where when how and as farre as he pleaseth either mediately or immediatly to follow or auoide obiects that they who purpose no such thing may fulfill that which the hand and Counsell of God hath decreed a Act. 4.28 Moreouer good writers haue vsed thus to speake that God indeede worketh in the Godly and by the godly but say they he worketh by the wicked but not simply in the wicked But are not they which commit euill deedes excused hereby No. 1. First because they are reprooued by their owne conscience And the actions of God and of wicked men differ in that which is willed that is in that end which he and they properly aime at neither do they that they do to obey God but to satisfie their owne lusts a Isa 10.5.6.7 and they are the instruments of God not meerely passiue as the hatchet in the hand of the artificer but actiue neither vnreasonable as a horse and a dog but reasonable that is endoued with reason and such as haue in themselues the inward voluntarie and electiue beginning of their actions So that the whole euill remaineth in themselues alone and in God there is no more to be found but the lawfull vse of their malice who executeth iustly by the euill wils of the wicked those things which he willeth well as it is to be seene in the selling of Ioseph b Gen. 5.20 Likewise in the reuolting of the ten tribes from the familie and house of Dauid c 1. King 11.31.35 c. 12.15.16 and in the betraying of the Sonne of God d Act. 4.27 13.27 2 In one and the same worke of the wicked the good and iust action which is the proper action of God is to be discerned from the defectiue and faulty action of the wicked For in tha the wicked sinne it is in themselues but their doing of this or that in sinning is from the power of God who diuideth darknesse as he thinketh good as Augustine hath well written And so saith the same author in the same worke God is found to be iust but man guiltie because that in one and the same thing done by both the cause wherefore either of them did it is not the same Which thing the Learned declare by these similitudes 1 Of an Executioner who putteth to death the offender though by the iust commaundement of the Magistrate yet in his owne wicked desire of doing it he sinneth 2 Also by that of one who rideth vpon a lame horse who neyther himselfe halteth with the horse nor is cause of the horses halting Likewise by example of the soule which moueth the bodie in a diseased and lame bodie 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine Where note this rule When there are many causes of the same effect and some of them good some bad that effect in respect of the good causes is good in respect of the euill euill VVere it not better to referre these things to Prescience whereby God foreknoweth all things indeed before they come to passe but doth not decree them No because when the Scripture saith that God blindeth a Isa 6 9.10 Ioh 12 40 hardeneth b Deut 8 2 13 3 tempteth c Rom. 1 28 giueth ouer vnto a reprobate sense it noteth somewhat more then a foreknowledge or a bare and idle permission to wit an effectuall operation which God performeth not by working that obstinacie as a most iust Iudge two waies c Rom. 1 28 1 Whereas they are alreadie corrupt by forsaking them more more by depriuing them of his grace or deniing them his spirit or also by taking it from men and leauing them to their owne malice 2 By deliuering the wicked to Sathan the minister of his wrath and in
in the word and sacraments or faith is the organ instrumēt or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits and is vnited vnto Christ and liueth in him The Apostle Heb. 11.1 describing faith saith thus Faith is the substance of things which are hoped for the euidence of things that are not seen And Paul Ro. 4.20.21 painting out faith as in a map bringeth in the example of Abraham the father of the faithfull and saith Hee doubted not of the promise of God through vnbeleef but was strengthened in the faith gaue glory to god being fully assured that hee which had promised was also able to doe it Is that discription of faith Heb. 11.1 differing from the rest No forasmuch as therein there is exact mention made both of the forme of faith which is declared in the words Substance and Euidence also of the obiects namely things hoped for and things not seene For by the word Substance hee meaneth not a person as in the article of the Trinitie a Heb. 1.3 but the ground and as it were the prop whereupon a godly minde must stay and relie it selfe to signifie that faith is a certain sure safe possession of those things which are promised vnto vs by God As Psal 39.8 My Hypostasis or substance that is to say My hope is euen in thee And Heb. 3.14 We are made partakers of Christ if we keepe sure vnto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning wherewith wee are vpholden or vnderpropped Some translate the word Hypostasis existence or subsistēce because faith in some respect causeth things to haue a beeing as if they were which in trueth are not that is to say it setteth things before vs as if they were present which onely are in expectation Budaeus translateth it Strength or Courage In which signification it is vsed 2. Corinth 9.4 Least wee should bee ashamed 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. In this constant boasting Cha. 11.17 By a word deriued from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sustaine to except not to giue placc to violence Hereupon it is that a souldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bolde and hardie and turneth not his backe to his enemie but goeth to meete him and resists him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnes whereby a man standeth stoutly to it and without stirring his foote receiueth his aduersarie that inuadeth him And surely this notable signification doth well agree with faith For in the act of beleeuing wee haue neede of strength and patience we must resist the flesh we must conquer reason we must withstand our owne conscience sinne the wrath of God and all other things whereby the consent of faith is hindered and oppugned Wee had neede to be armed with such a strong shield that wee may receiue and quench all the fyrie darts of the diuell Ephe. 6.16 and ouercome the world 1. Iohn 5.4 As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Euidence it is not a refutation or a reproofe but an argument demonstration that is an assurance wherby the minde being conuinced by diuine testimonies doth most stedfastly embrace the diuine promises But by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not seene is vnderstood the Gospel those things which are offered in the Gospel namely fellowship with Christ forgiuenesse of sins iustification Resurrection and life eternall For these are the things we hope for and which doe not appeare and of themselues are not conformable vnto our reason and so are they the misteries of saluation in themselues and in their owne nature inuisible But those things which we see with our minde and in hope we do behold them in the word of God and doe accompt them as if they were done accomplished and present before vs. How many sorts of Faith are there Not many sorts but only one faith Ephe. 4.5 One Lord one Faith one Baptisme Now faith is one not in respect of the subiects for after that sort there are as many faiths that is to say giftes of faith as there are beleeuers but faith is and alwaies hath been one in Specie that is in respect of the thing beleeued and of the obiect whereupon it rests And this is the only obiect of faith namely the grace and mercie purposed and ordained for all beleeuers in Christ from the beginning of the world What is the efficient cause of Faith God himsefe working freely and giuing faith to whome hee will euen of his owne free good will Iohn 6.29 This is the worke of God that yee beleeue in him whom he hath sent Act. 16.14 God opened the heart of Lydia so that shee attended vnto the things which Paule spake Rom. 12.3 God hath dealt to euerie man the measure of faith Phil. 1.29 It is freely giuen vnto you for Christs cause not onely to beleeue in him but also to suffer for his sake The causes together with God the father are the son and the holy Ghost for as it is said in another place The workes of the Trinitie without are diuided Luk. 24.32 Christ opened the minde of his disciples that they might vnderstand the Scriptures And Heb. 12.2 Looking vnto Iesus the author and finisher of our faith 2. Cor. 4 13. We haue the spirit of faith that is to say we haue faith by the inspiration and gift of the same holy spirit The workmen together with God are the ministers of the worde 1. Cor. 3.5 Who is Apollo and vvho is Paule but the Ministers by vvhome that is by vvhose preaching ye beleeued The instrumentall cause of faith is the hearing of the word of God by the which word the holy Ghost vttereth his power Ro. 10.17 Faith is by hearing hearing by the word of God Esa 57.19 And Act. 10.44 VVhile Peter spake these vvords the holy Ghost fell on alll them which heard the vvord Furthermore another instrumentall cause is the beholding and vse of the Sacraments And to this end God ordained a ministerie in his Church yet so as no force is to be attributed either to the Ministers that speake or vnto the words themselues or to the Sacraments forasmuch as they haue no other effect but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God but the force and power of them a Mark 16 20 1 Cor 12 6 commeth onely from God and there is but one and the same installer of man into life eternall who was the Creator of him vnto this life temporall 1. Cor. 3.7 Neither hee that planteth is any thing neither he that watereth but God vvhich giueth the increase And Cha. 15.19 I haue laboured more then they all yet not I but the grace of God which is with mee or which vvas present vvith mee And so the voice of
Iron of sinne and being affrighted with the terrour of Gods wrath sticketh so fast in that trouble of mind that he cannot winde himselfe out of it This they call the accusation of sinne which commeth by the lawe Rom. 3.20 The Apostle 2. Cor. 17.7 calleth it worldly sorrow and sorrow vnto death whereby a man grieueth and sorroweth for his sinnes and being terrified with the feare of the punishment hanging ouer his head which is the certaine and direct way to desperation vnlesse the Lord put to his helping hand Examples hereof are Cain a Gen. 4.13 Saule b 1 Sam. 15 30. 31.4 Achitophell 2. Sam. 17.23 and Iudas c Mat. 27.3 4.5 But in the elect it is a kinde of preparation to the repentance of the Gospell Now the contrition of the Gospell is that whereby the sinner being grieuously afflicted within himselfe yet riseth higher and through the preaching of the Gospell doth apprehend Christ the salue for his sore the comfor of his feare and the hauen for his miserie This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or godly sorrow which proceedeth from the spirit of God and is acceptable vnto God and proper vnto that man that sorroweth for his sinnes not for feare of any punishment but in that he taketh this exceeding grieuously that he hath offended God a most gentle father and it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentaunce as the Apostle declareth 2 Cor. 7.10 Examples there are of Ezekiah Esa 38.13 Hee brake all my bones like a Lion of Dauid d 2. Sam. 12 13. 24.10 of Peter who wept bitterly but left not of hoping Mathew 26.75 And of them that were pricked in their heart at the preaching of Peter but yet trusting in the goodnesse of God they added further Men and brethren what shall we doe Act. 2.37 of this Repentance the Psalmist Psal 51.8 saith Let the bones which thou hast broken reioyce and verse 17. The Sacrifice of God is a contrite Spirit a broken heart O God thou wilt not despise And Esay 57 15. God dwelleth with the contrite and humble spirit also chap. 66.2 To whom should I looke but to him that is poore and of a contrite spirit and trembleth at my words And Christ saith Math. 5.3 Blessed are the poore in spirit i. the humble who doe of their owne accord submit themselues vnto God being touched with a feeling of their sinnes and voide of all pride in themselues VVhat signifieth this word Repentance secundarily It signifieth generally the whole conuersion of man vnto God as Luke 15.7 There is more ioy in heauen among the Angels for one sinner that repenteth then for 99. iust men which neede not amendment of life Which must be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely in respect of them that are vtterly turned away from God And Act. 2.38 Repent and be baptised euerie one of you c. And thus they define it Repentance is a true sorrow for our offence toward God with a desire and hope of pardon and a will and especiall endeuour from henceforth to auoid all sinne and to approue all our life vnto God How many are the parts of this generall Repentance Three 1 Contrition whereby a man acknowledgeth his sinne and that he hath deserued the iust wrath of God and his curse for sinne and doth earnestly lament for the sinne committed and loatheth the same vnder which are comprehended Humilitie Modestie such as was in Peter who being touched with a consideration of the diuine power in Christ fell at his knees crying Go from me Lord for I am a sinfull man Luk. 5.8 And in Dauid who vsing daily to shed teares made account that he had need of a multitude of mercies Psal 6.7 and 51.3 2 Faith which acknowledgeth Christ the mediator and intercessor with his father and holdeth that sinne is forgiuen for the mediators sake and that the righteousnesse of the mediator is imputed vnto him 3 New obedience which consisteth of iust dealing toward our neighbour holinesse and puritie in the whole course of our liues and diligence in performing the duties of our calling Of which parts we haue an example Luk. 7.37 In the woman that was a sinner whose teares were a witnesse of her contrition i. of her feare and griefe of conscience according to God in regard of sinne her comming to Christ was a testimonie of the confidence which she had conceiued of him and her obedience that she yeeldes vnto Christ in washing his feete with her teares wiping them with the haires of her head and kissing them did testifie her new obedience which is a fruit of faith What thinke you of this Diuision I hold it to be true but to speake properly faith is no part of Repentance but the mother and fountaine thereof For faith must needes shine before Repentance and such faith such repentance For no man saith Ambrose can repent but hee that hopeth for pardon And therefore the cause of Repenting is drawne from the verie promise of saluation Mat. 3.2 Repent for the kingdome of God is at hand as if he should say Because the kingdome of God is at hand therefore repent And Psal 130.4 With thee is mercie that thou maist be feared Moreouer the Scripture doth not make mention of faith as vnder Repentance that is to say not as if repentance should bee the genus or generall and Faith the Species or speciall but reckoneth them as two diuers things Repentance and Faith Mark 1.15 Repent and beleeue the Gospell Luk. 24.47 Preach in my name repentance and forgiuenesse of sinnes And Paul Act. 20.21 saith That hee had witnessed both to Iewes and Graecians the repentance toward God and faith toward our Lord Iesus Christ Not that true repentance can stand without faith for they are vnseparable in the saints but because although they cannot bee separated yet they ought to be distinguished as hope and faith are as in the sinfull woman the theefe Dauid Manasseh and other repentant sinners Finally new life or new obedience to speake properly is not a part of repentance but an effect and fruite thereof Mat. 3.8 Iohn Baptist saith Bring forth fruites worthy repentance So Act. 26.20 Paule shewed vnto the Gentiles That they should repent and turne to God and do workes worthy amendment of life which are called the fruites and works of sanctification Whether of these goeth before Faith or repentance Whereas we haue saide before that repentance is sometimes vsed by a Synecdoche for that which they call Contrition and haue shewed that contrition is legall or euangelicall wee haue placed faith as it were in the middle betweene the former of those sorrowes which commeth of the acknowledgement of our sinnes and the accusations of the conscience or which proceedeth from the Law and the latter which proceedeth from the Gospell For godly sorrow is an effect of faith aswell as ioy and gladnesse of conscience Which is the third signification of
He renounceth his owne righteousnesse which is by the Law resteth vpon the righteousnesse which is by the faith of Iesus Christ or from God by faith Why is the exclusiue particle alone added in this proposition We are iustified by faith alone That it might be vnderstood that the promise of saluation is receiued by faith alone and doth not depend vpon any worthinesse or merit of our worke Can this exclusiue particle alone bee prooued by Scripture Yes it may for Mar. 5.36 it is in expresse words where Christ comforting Iairus saith vnto him Feare not only beleeue In which words Christ doth plainely declare that hee looketh for nothing but faith alone without which it is impossible to please God Heb. 11.6 2. There is asmuch in effect Gal. 2.16 Where Paul saith that men are not iustified but by faith adding expresly not by works R◠3.28 without works for he that taketh away righteousnesse from works doth soundly enough ascribe it vnto faith alone The same thing the word freely Rom. 3.24 confirmeth For this word excludeth all maner of merit and desert from him to whome is done either good or euill as Ps 35.19 They hated mee freely vvithout a cause that is without any cause of hatred proceeding from me 3. The Apostle Rom. 10.3 pronounceth that the Iewes were therefore not subiect to the righteousnesse a Gal. 3 2. of God because they would establish their owne righteousnes together with the righteousnesse of faith And Phil. 3.7.8 hee affirmeth that although hee were vnrebukeable concerning the Lawe before men yet he did account it as dung that hee might obtaine that righteousnesse which is of God through faith shewing that it is not posible that faith and workes should be set together as parts or causes of righteousnesse 4. The necessitie of maintaining the honour of Christ and of comforting an afflicted conscience in the combat doth require the exclusiue particle onely 5. To the Scripture may bee added the opinion of the fathers for Gennadius the interpreter of Paule saith In his exposition vpon the 3. chapter of the Epistle to the Rom. For righteousnesse is euen to beleeue onely And Ambrose They are iustified freely because working nothing neither doing asmuch againe they are iustified by faith alone VVhat then is it that the particle onely or alone doth exclude in that sentence wherein wee are said to be iustified only by faith or by faith alone Not the causes concurring which are without vs but onely the causes of the same kinde and rancke with it selfe which are within vs that is to say not the grace or mercie of God that iustifieth nor the merit of Christs death which is imputed vnto vs for righteousnesse but only the workes or qualities of vs our selues and of the saints Wel therfore is it said that faith alone iustifieth because it is the onely instrument sole facultie in vs by which we receiue the righteousnesse of Christ So God iustifieth as the efficient cause Christ by his obedience as the meritorious cause faith alone as the instrumentall cause But vvhy doth Paule adde Rom. 4.6 VVithout the vvorkes of the Lavve Not because hee would not haue them perswaded but as denying them to be causes of mans Iustification But what vvorkes are they that Paule doth here exclude 1. Not onely ceremoniall workes as our aduersaries would haue it but euen morall workes also as appeareth by those sentences which hee alledgeth for the proofe of his assertion By the workes of the Lavv shall no flesh be iustified because by the Law came the knowledge of sinne Rom. 3.20 and therefore not righteousnesse And. Rom. 4.15 The Law causeth wrath inasmuch as no man is able to performe it and therefore it causeth not righteousnesse And Rom. 7.7 out of the Decalogue or morall Law hee citeth the tenth commaundement I had not knowne lust to be sinne if the Law had not said Thou shalt not lust Gal. 3.10 Cursed is euery one that abideth not in all things that are written in the booke of the Law to doe them And vers 12. The man which doth these things shall liue in them 2. The Apostle doth not only exclude those morall workes as the same our aduersaries would make vs beleeue which men as yet not regenerate do performe literally or by the meere light of nature without the grace of Christ inasmuch as the man vnregenerate being out of Christ can neuer do any thing well but the Apostle excludeth also euen the good works of the very regenerate men or the works of grace or those that proceed from faith For Abraham who is registred as an vniuersall patterne of all Iustified men was both iustified and regenerate when he performed those good workes for the which he obtained praise with men But with God he was not iustified but when he had many yeares excelled in holinesse of life God imputed only his faith vnto him for righteousnes Rom. 4.2.3 Neither doth the Prophet Habacuck speake of the faithles but of the faithful when he saith Chap. 2. vers 4. The iust shall liue by his faith And Dauid after he was regenerate cryeth out of himselfe and of other godly men Psal 32.1 Blessed are they whose iniquities are forgiuen And Psal 143.2 Enter not into iudgement vvith thy seruant O Lord for in thy sight shall no man liuing be iustified Yea and the Apostle himselfe 1. Cor. 4.4 I know nothing by my selfe yet am I not thereby iustified And no maruell for that indeede good workes are the effectes of Iustification and not the causes thereof 3. Our good workes are fewe imperfect and alwaies polluted and stained with some blemishes and spots that they receiue from vs. Esay 64.6 And 1. King 8.46 There is no iust man vvhich doth good and sinneth not For seing the forme of inherent righteousnesse is not thoroughly let in because after the sence of our aduersaries Iustification consisteth in motion it followeth that the contrarie qualitie which is sinne is not thoroughly let out and shaken off and so in that which is imperfect the reliques of sin do stil remaine And whereas Bellarmine maketh inherent righteousnesse to be perfect in respect of the habite and imperfect in respect of the action it is but a fond deuise of his owne braine for in truthe the perfection and imperfection of the action dependeth vpon the perfection and imperfection of the habite according to that of the Philosopher The best habit hath the best action Yea euen our former righteousnesse is put out of remembrance by our later sinnes Ezek. 18.24 4 Saint Iames saith Chap. 2. verse 10. He that faileth in one point is guiltie of all that is to say he is iustlie and worthily condēned of the breach of the lawe in generall for that he that breaketh one title hath offended against the Maiestie of the law giuer Whereupon commeth this rule The whole law is one copulatiue and that the breach of one commaundement draweth with it the
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
the holie ghost which is called the Spirit of Christ nor the flesh that is whatsoeuer reliques of corruption remaines in vs or the new and the old mā haue indeed either their distinct seates in our soule or seuerall operations but are mingled together one with another in all those faculties neither yet doe these qualities so contrarie one to another so well agree together that with mutuall consent they should produce a mixt work but doe so wrastle together in one and the selfe same work striuing one against another that one penetrating the other then proceedeth a mixt action from them both from theire mutual not consēt but conflict which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh The instrumentall cause is faith not by her owne vertue efficacie or operation but so farre forth as shee doth as an instrument apprehend that her obiect to which shee is caried namely Christ in respect of whom alone the holy Ghost doth renue vs creating in vs both the will and the deed and therefore whereas faith is termed the mother or the fountaine of good works by a Metonymie that is attributed to the instrumentall cause which doth properly belong to the principal efficient cause as Rom. 1.16 The Gospell that is the preaching of the doctrine of the Gospell is called The power of God to saluation that is spoken both because of the vnseparable coniunction common dependance of faith and good works For without faith it is impossible to please God Hebr. 11.6 And VVhatsoeuer is not done of faith is sinne Rom 14.23 Therefore Hebr. 11.4 and so forward all the worthie acts in th Olde Testament are ascribed to faith By faith Abell c. VVhat is the matter of good workes The things themselues where about such works are conuersant and which the moral law of God doth intreat of and prescribeth VVhatsoeuer things are true honest iust pure to be loued of good report if there be any vertue If there be any praise thinke of such things Phil. 4.8 VVhat is the forme of good workes As the essence and forme of sin and an euill work is Anomie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swaruing from the law so conformitie of our actions vnto the commaundement of God is the forme of a good worke And therefore not the traditions or commaundements of the Church but the word of God wherunto to add any thing or to detract is an horrible sinne is the onely square and rule of good workes a psa 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works in the sight of God which are grounded on the bare will of man Math. 15.9 In vaine doe they worship mee with the doctrines of men And Ezech. 20.18 VValke ye not in the precepts of your fathers but in my precepts walke ye Whether is it sufficient that some worke should be good and agreeable to the law of God if that it be done according to the law of God in outward shew No but 1. There is also required the inward synceritie of the minde which proceedeth from faith whereby the heart is purified a Act. 15.9 2 That we be certainely perswaded in our mindes out of his word that that which we doe pleaseth God For Rom. 14.23 whatsoeuer is done without faith that is whatsoeuer we take in hand with a doubting conscience whether it please God and therefore whether it be commaunded of God or not it is a sinn 3 It is required that we haue respect vnto god and to his glorie alone as the cheefe end of a good worke For the pharisaicall Hypocrite giueth almes the publican not iustified geueth also but his is abominable in the sight of God because he desires to be seene of men b mat 6.1 But this mans almes is a good worke not onely because it is commaunded but also because it is done with sinceritye of the heart and in faith to the glorie of God And therfore vertues are to be discerned from vices not so much by the skill mouing them as by the ends VVhat then are good workes Such as are done in true faith according to the law of god are referred to his glory alone c Tim 1.5 Deut. 4.2 1. Cor. 10.31 Colos 3.17 VVho are they that doe good workes Onely the Regenerate For whereas the law of God doth especially require that fountaine of syncerity in the heart d Mat. 3.33 and from thence the respect of Gods glory truly the worke of the vnregenerate although it appeare verie glorious yet cannot simply and properly be called by the name of a good worke because that which is good is not well done of them that is in faith to the glory of God And therefore the worke is not liuing but dead as a figge leafe a Gen. 3.7 couering onely the inward vices for an euill tree cannot bring forth good fruite Math. 7.18 and Cap 12.33 whatsoeuer is done by the impure is impure b Iob. 14 4 Tit. 1.15 yet it may be called good but in vse not in worship But a man now already regenerate to wit who hath recouered some parte of the synceritie of his heart by faith according to the measure of integrity and sinceritie of his heart which he hath recouered is fitte in part to performe good workes Are not Cornelius his workes praised before he vvas baptised and belieued in Christ Act. 10.4 He is called a deuout man and one that feard God verse 22 Therefore now before he receiued the Sacrament of Baptisme he was conuerted vnto the acknowledging of the true God neither was he vtterly without faith in the Messias Besides he is said to pray continually and his almes were accepted and his prayers are said to be heard of God But it is impossible for any man or for any mans worke to please God without faith Heb. 11.6 Therfore hee had the beginnings of faith in Christ and therefore was now iustified and regenerate although as yet hee was not instructed in the full cleere knowledge of Christ and yet knew not that he was come For which cause Peter was sent vnto him who should more fully teach him Are the good workes of the regenerate pure and perfectly good and blemished with no fault No 1 Because the Scripture speaketh to the contrarie c Esa 64.5 Ia. 3.2 2 That any worke be pure and in euery respect good it is not sufficient that that which is done be not done without the holy Ghost and without faith but also it is further required that the first beginnings of a good worke in man to wit the vnderstanding will and affections doe most fully obey the spirit of God which is granted to no mortall man Christ alone excepted But there doth euer remaine in vs and in euery facultie of our soule the new and and the old man spirit and flesh the law of the mind as it is
eternall as Christ saith Iohn 3.3 vnlesse a man be borne againe c. 3 Because faith without which it is impossible for any man to be saued cannot be without good workes and faith hath charitie euer ioyned with her though not in action yet in possibility a Gal. 5.6 4 Because Bernard saith good workes are the way to the kingdome not the cause of raigning Neither can any man attaine to life eternall but by the way of good workes which God hath prepared that wee should walke in them Ephes 1.4 2.10 What is to be obserued in the sayings of the Scriptures vvherein iustification saluation and life eternall is ascribed to workes 1 Legal sentences are to be vnderstoode of perfect good workes such as none can be found in no creature But euangelicall sentences doe alwaies include faith in our workes And we must vnderstand that by faith in the first place iustification is receiued and acceptation to life eternall afterwarde in the second place and by consequence workes are accepted as the fruites of fairh and life eternall is promised to these for Christes sake 2 In such sayings there are not brought forth arguments from the cause why the person is made partaker of eternall life but it is shewed from the effects or the adiuncts what person is partaker of remission of sinnes life eternall So Luk. 7.47 Christ plainely proueth in way of resolution by this argument that the womans sinnes were pardoned because shee loued much But twoe diuerse questions are at no hand to be confounded The one to whom life eternall is giuen the other for what cause it is giuen To them that doe well and meditate in the law of God is happines and life eternall promised a Psal 1.13 119.1.2 Math. 25.3 but yet it is giuen freely for Christes sake b psal 32 1 3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures In euery place wherein thou lightest on an obiection for an hereticks thou findest a medicine in the side thereof So the scripture wheresoeuer it ascribeth eternall life to workes as a reward calleth it an inheritance c math 25 35. Colloss 3.24 4 When as diuers effects doe depend alike of one and the selfe same cause the consequence from one effect auaileth to another because of their common dependance as Luk. 7.47 the consequence from loue auailes to proue the remission of sinnes because ech of them dependeth on faith 5 Where there is a subiect there is his proprietie and on the contrarie where there is a propriety there is his subiect So where there is faith there be workes and where there be good works there is faith 6 Seeing good workes doe spring from faith whatsoeuer is attributed to them must needs be ascribed to the roote i. faith whence they spring VVhat is the end and vse of good workes It is three fold 1. The glory of God namely that by them wee should glorifie God before men a Mat. 5.16 2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences 2. Pet. 1.10 And also that we may liue sutable to the gospell our calling Ephes 4.1 I beseech you walk worthy of the calling wherwith you are called 3 The edification of our neighbour 2 Cor 9 which is done whilest that we further him by our workes or prouoke him to doe the like b 11. 12. 13 Act. 3.14 VVhat is contrarie to this doctrine 1 Euill workes 2 The error of the papists who teach that good workes may be done without faith as also of them that thinke they are perfect which boast of the perfection and purity of workes and securely rest in them Also their error who bragge of their merits of congruity and condignity and boast of the workes of supererogation which teach that their wilworships Numb 15.39 Ezek 20.18 19 Mat. 15.19 that is worships of there owne deuising are acceptable to god Which accompt these for good workes which are done with good intent and leane only on the will and tradition of men which imagine that the violating of these is more hainous then of the commandements of God As for that which is saide that we must heare the guides euen as Christ himselfe d. Luk. 10.16 Heb. 13.17 it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge And the error of them who affirme that man is iustified before God by workes as causes sclander vs that we contemne good workes as though this were in controuersy betweene vs and them whether good works are to be done wheras we doe more carefully vrge this then they doe 3 Of the Epicures or libertines which neglect good workes as vnprofitable The three and thirtieth common place Of Christian libertie What doe you vnderstand by this name Christian libertie NOT loosenesse or in generall simply euery libertie but in some respect restrained to some certaine kinde and certaine degrees For this Epithite or title Christian or spirituall puts a difference wherby this speciall kind of libertie is discerned from ciuill and bodily libertie and from the counterfeit liberty of other sects Neyther yet is it contrarie to bodily and ciuil libertie a Eph 6.5 1 Cor. 7 22 or to that seruice that we owe to God and to iustice b 1 pet 2.16 Rom. 6.18 1. Cor. 7.22 Hee that is called being free is the seruant of Christ that is he ought to serue Christ Againe whereas we speake of Christian libertie we must put difference betweene the libertie of the will whereof we haue spoken in the common place of freewill and the libertie of the person wherof here we are to intreat In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.17 for where the spirit of the Lord is there is libertie .. In Latine it is called libertas libertie or setting free not that it it is done by force as in old time when the Lord deliuered the people from Pharaoh vnlesse it be in respect of Sathan whose power and kingdome Christ hath destroyed neither is it obtained with the leaue of our enemies as when the people returned out of Babilon but by the full price paid not to Sathan but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle calleth the price of our redemption whereby vve are made free How manifold is personall libertie Paul sets it downe to be twofold not in the kinds but in respect of the degrees one whereby Christ hauing paide that endlesse price namely his bloud wee are redeemed that wee might be set free from the slauerie of sinne death and the Law c Ephe. 1.7 Rom. 7.6 which for instruction sake we may call the Redemption of libertie Whereof the Apostle maketh mention Rom. 6.22 Now are wee made free from sinne but are the
compulsion nor by this necessity proceeding from God but from the voluntary corruption of man for no man is an offence to another against his will or through inconsideration but of purpose with deliberation Therefore though it be necessary that offēces come yet woe vnto the world because of offences VVhat are the ioint causes or by how manie meanes is an offence giuen Foure First By false doctrine and false worship such be heresies errors worshipping of idoles superstitions the traditions of men whereby the weake are withdrawne from the simplicity of the word 2 By word or speach and that either filthy cursed or blasphemous 3 By life and behauiours repugnant to the law of god such are filthy gestures hainous offences and euill examples in the abuse of Christian libertie whereby the weake are discouraged from christianity but for the most part the offences giuen by doctrine do more harme then the offences by manners because they worke more closely presently assault the faith but these other doe sooner appeare and doe lesse hinder our faith as in the beginning the deuill gaue Eue a deadly wound putting into her a false perswatiō a Gen. 3.2 And Solomons idolatrie brought forth the worshipping of idols for a long time after VVhat punishment is appointed for the authors of this scandall Christ Math. 18.17 doth threaten that lamentable sentence or horrible woe against them woe be vnto the world because of offences and. verse 6. he pronounceth that it is better for that man by whome the offence is giuen that a milstone being hanged about his necke hee should be cast into the bottom of the sea VVhat is an offence taken That which men take vnto themselues from the doeings or sayings of other men either from true doctrine and the outward forme of the Church or else in generall from any other things whatsoeuer But in speciall some speach of ours purpose or deede which is godly iust and of it selfe honest or at least not done wickedly and vnseasonably By meanes whereof notwithstanding some mā doth iudge ill of vs but without cause either of some frowardnesse ill will or a certaine sinister spitefulnesse of the minde or else vpon error and taketh it as an occasion of offence How manifold is an offence taken Double either from man or from the deuill from man which also by deuision of Accidents into the subiects is double of the wicked and of the godly The scandall of the wicked is of worldlie men as of the wise men of this world and of hypocrites who are offended 1. at the poore estate humility and crosse of Christ in our flesh assumed 2 At the absurdity imprudently conceiued of the nouelty simplicity of the doctrine of the gospell and preaching of grace whereby we are taught that all men being by nature sinners subiect to the wrath of god are iustified and saued thorow grace or by faith alone in Iesus Christ and by the article of election predestination and the mortifying of the old man 3 By the life and actions of the godly whereby they imagine themselues to be controlled in the free vse of the thinges of the worlde 4 Lastly by the crosses and persecutions which goe hand in hand with the profession of the gospel which offence because it springeth from the malice of them that are offended and from their spite it is called the offence of the Pharises of which Math. 15.12 The discples said to Christ dost thou not know that the pharises are offended hearing this speach of thine So Christ and the gospell were to the Iewes an offence taken and to the Grecians foolishnesse 1. Cor. 1.23 And the stone of offence And the rocke of offence to the twoe houses of Israel a. Esa 8.19 Luk. 2.34 1 Pet. 2.7.8 to witt by accident and priuatiuely as Christ being despised and reiected is the author of iust condemnation whereas in truth and by himselfe but to the elect he is the way the truth and the life and the fountaine of all good Concerning this we must obserue the warning of Christ Blessed is he that is not offended in me Math. 11.5 So the sermon of Christ concerning the eating of his flesh was a scandall to the Capernaites b Ioh 6.41 57 60 So the Iewes were offended with Peters going in to the Gentiles c gal 2.12 So the righteous actions of the godly are an offence to the wicked d Psal 56.6 7 So the disciples of Christ pulling the eares of corne are an offence to the Pharises e Math. 12.2 So many are offended by reason of the iarres which follow the preaching of the Gospell to condemne it VVhat are the causes of this offence taken The principall efficient cause is the iust prouidence of God which doth decree and execute this although men stumble through their owne malice as it is written Behold I put in Sion a stumbling stone and a rocke of offence The second cause is Satan who prouoketh the wicked to take all things in the worst parte The instrumental cause are the men themselues who are offended at the godlinesse of others The causes assisting are the blindnes of mans reason the corrupt iudgment of the world the affections of the flesh enuy malice rash curiosity the neglect of the holy scripture bad opinions conceiued the perswasion of a mans owne righteousnesse the desire of gaine and keeping credite hating to be instructed occasions are the confessing and preaching of sound doctrine the behauiours life deeds and crosses of the godly the condition of the truth As for the forme or manner it is expressed in diuers examples Is this kinde of Scandall to be auoided No but not to be regarded according to the comaundement of god Deut. 33.9 He that shall say to his father or to his mother I know you not he that shall not acknowledge his brethren and his sonnes these do keepe thy law o Lord. And according to the rule of Christ concerning the Pharises which were offended at his word Math 15.14 Let them alone they are blinde and the leaders of the blinde that is neglect them neither take care for offending them and of the Apostles Acts. 5 29. we must obey god rather then men And of Bernard It is better an offence should come then that the truth should be forsaken Besides we must preferre the first and second commaundement before all the duties to men according to the example of Elias against Achab a. 1. King 18 18 and of Paule against Peter those which plaid the Iewes b Gal. 2 3.4 5 11.14 What is the offence of the Godly taken Which is taken only of such as be yet weake in the Church or not wicked but is greedily taken of them that be more malicious that they may make the doctrine of the gospell doubtfull and vncertaine to the simple sort either by the calamities of the church the punishments of the innocents the heresies dissentions which
For the ministers of the worde and teachers of the church 3 For friends brethren and the whole church c 1 Cor 1 2 one for another d Ier 42.2 20 1 Thess 5 15 Iam. 5 16 2 Cor 1 11 4 For enemies e Numb 16 22. Math 5 44 Acts. 7.60 5 For sinners and vnbeleeuers as Abraham for the Sodomites f Gen. 18 23.24 Lot also for zoar g Chap. 19 20 21 Moses for the people when they had most greuously sinned setting vp a calfe h Exod 32 11 so Samuell for Saul 1. Namely that of enemies he would make them friends that he would conuert them and frustrate their attempts 6 For the afflicted and sicke but for these whiles they liue with vs in this life i 1. Sam. 15 35 How must we pray for our enemies k Iam 5.13 15 2 Sam. 12 16. If they be aduersaries to a iust cause as to true doctrine wee must pray that god would maintaine his owne cause and either conuert them if they be curable or confound them if incurable if we haue wronged them we must aske them forgiuenesse and requite them if we neuer hurt them we must pray that they may become our ftiends or freed ftom the enemies both to a good cause and our person by Christs example we may pray for such as are curable and for vengence vpon the desperate For whom must we not pray 1 For the dead 1. because whatsoeuer is done without faith is sinne Rom. 14.23 But of that matter in the canonicall scriptures we haue neither commaundement nor example and therefore is not of faith For that which is reported of Iudas Machabeus 2. Machab. 12.40 sending to Ierusalem an offering for the slaine Iewes which had priuily taken thinges consecrate to the idols of the Iamnites it is not canonicall but Apocriphall and of suspected credit seeing that the author of the discourse doth craue pardon in the end of the booke which thing agreeth not to the scriptures inspired of god a 2 Tim. 3 16 nor to the writers which haue written as they were mooued by the holy ghost b 2 Pet. 2 21. and noe such sacrifice was commaunded of God to be done yea rather it was done against the law which did forbid sacrifices to be done for them who had polluted themselues with an excomunicate thing 2 Because such prayers are vnprofitable For whosoeuer doe departe from hence either they departe in faith and are blessed and therefore haue no neede of prayers or doe want faith and are damned c Ioh 3.18 36 1 Ioh. 5 16 1 Sam 16 1 and therefore cannot be holpen 2 Nor for the indurate enemies of God or them whome the lord as it were with the finger hath shewed vs to sinne against the holy ghost d but against them rather 1 That they may not make a proceeding but that they may be letted and stopped e 2 Sam. 15 31 Acts 4.29 which is a point of charity 2. That they may be cut of if with a deuilish furie they goe forward to resist god the Church the truth and are vncurable which thing belōgeth not to priuate reuēge but commeth of a singuler zeale of god So Dauid f Psal 5 10 Psal 59 5 Psal 14 13 psal 110.9 10.11 And Paul 2. Tim. 4 14. Alexander the Coppersmith hath done me much euil the lord rewarde him according to his workes So Moses against Korah Dathan and Abiram Num. 16.15 VVhat is the forme of inuocation Although there be many formes of praying as are the psalmes of Dauid and the prayers of other holy men both olde and new written well and profitablie by the spirit of Christ yet notwithstanding the shorte forme which God of his great goodnes prescribed vnto vs g Mat 6 9 Luk 9 11 2 which is called the Lords praier is to be preferred before all the rest both for the maiestie of the author the order of the things to be requested and also because it containeth in briefe all things which belong to the glorie of god and our good and what we may aske of the best god whatsoeuer is needfull to desire and what he will graciously bestowe vpon vs whereupon great fruite of comforte doth redound vnto vs because we who doe in a manner aske out of his mouth know to aske nothing absurd nothing vnmeete or vnseasonable vnto him Yet we are not tyed to euery word of this forme but it is lawfull to take no other matter of praiers and al the prayers of the faithfull ought to accord in respect of the sense to this most perfect and truly lawfull patterne but they which goe further doe add of there owne to the wisdome of God and doe despise his will and euer obtaine nothing seing that they pray without faith What are the conditions of prayer or the adiuncts and circumstances Some are inward proper and perpetuall but others are outward indifferent and changeable Which are inward 1 A minde well ordered that a man being about to pray may come with a minde voide of other cares and of fleshly wandering thoughts wherewith it may be caried about hither and thither or pressed downe from heauen towards the earth and with conuenient attention and reuerence towards the maiestie of that god to whose conference he doth goe a dan 9 3.4 5 Math 14 23 2 The sincerity of the heart or a pure heart b 2 Tim 2.22 of Daniell that he which is about to pray may lay aside all opinion of worthines and merit and may feele not feignedly but truly his owne want after the example of Iacob Gen. 32 10. I am lesse then the least of Gods mercies of Daniel Chap. 9.18 we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies c. of Dauid Psal 14 32 Esay 64 6 and of the publcan d Luk. 18 13 I am not worthy to lift vp my eyes to heauen 3 A misliking and humiliation of a mans selfe that he may prostrate himselfe before God with an humble and free confession of his sinnes and requesting of pardon e Dan. 9 4.5 Psal 51.5 1. Ioh. 1.9 4 True repentance and a godly purpose Psal 26.6 I will wash mine handes in innocency O lord and compasse thine altar For god heareth not sinners f Ioh. 9.31 Psal 109 7 Esay 1.15 VVhen ye shall make many praiers I will not heare you because your handes are full of bloud g Rom. 10 14 Heb. 10.22 Iam. 1.6 1 Ioh. 5.14 Contrariwise If we shall aske any thing we shall receiue it of him because we keepe his commaundements 1. Iohn 5.22 And if any man be a worshiper of God and doth his will him heareth he Iohn 9.37 5 A stedfast trust of mercie and of the fauour of God for Christs sake and a sure hope of audience that he will liberallie and freely helpe them which aske according to
whereinto they fall of their owne inclination that in those the mercie of the creator but in these his iustice in either his glorie might be declared Or it is the aeternall purpose of god whereby according to the good pleasure of his will before the foundations of the world were laid he hath c Act. i 25 Iohn 17 12 Apoc 17 8 Ephes 1.4 2. Tîm 1.9 Rom 1 9.2â— c determined to glorifie himselfe by ordeining some men to grace saluation others to displeasure and eternall destruction Is praedestination but of mankinde onely It is of Angells also for Paul calleth the Angells which stood steedfast in their integritie Elect ones 1. Tim. 5.21 But if their stedfastnesse was grounded in gods good pleasure it argueth that the fall of others was vtterly abandoned Whereof their can no other cause be brought but reprobation which is hid in the secret counsell of God But our purpose is in this place to speake of the praedestination of mankinde How manie degrees or parts of predestination are there Three 1. the very decree in the wisdome of God for sauing or casting men away 2 The execution or proceeding of the very decree of that aeternall God by outward meanes 3 The most excellent end of the Maister builder namely the glorie of God himselfe who doth so lay open both his power mercie What is the decree of praedestination Whereby God determining to what end he would create men before he created them hath according to his power and meere goodwill decreed so to further his owne glorie that some of them should be vessells and examples of his goodnesse mercie but others vessells and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter for his wrath that is of his power and iust reuenge on sinne a Rom 9.22 1. Pet. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which they were appointed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said Rom. 9.17 I haue stirred thee vp saith the Lord to Pharao that I might shew my power vpon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were fitted V. 22. And this decree is such as that it disposeth the causes of the execution coÌ„sisteth not of theÌ„ But because the Apostle treating of the vessells of mercie vseth the actiue verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro 9.23 speaking of the vessells of wrath or the reprobate hath the passiue participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. fitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared doth it therefore follow that the reprobate are the cause of their owne reprobation No because Luk. Act. 13 48. treating also of the elect vseth the passiue participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed who neuerthelesse are not ordayned of themselues but rather of the meere grace of God Moreouer if question be made of the ordinarie meanes whereby the vessells of wrath are caried to destruction they alone are the cause of their owne vtter decaie But when we mention the decree of election and Reprobation the Reprobates can no more be said to haue cast away themselues then the elect to haue elected themselues no more I say then if one should say that a pott was not made by the potter but of it selfe VVhat is the primordiall efficient cause of this great decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasure of God to doe with his owne what it shall please him b Mat. 10 25.20.16 For S. Paul saith Rom 9.21 Hath not the potter free povver and authority how much more then the most iust God and wisest workeman ouer clay that out of the same lump that is out of a substance as yet vnwrought and onely prepared to a future worke he may make some vessels for honor and others for dishonor c. Ier. 18.1.2 5.14 Isa 64.8 and the will of God or his good pleasure because he bringeth all things most wisely to passe after the counsell of his owne will Ephes 1.11 d. Ioh. 6.39 Act. 2.23 and Rom. 9.18 He hath mercie on whom he will and whom he will he hardeneth This one cause we know that so the most mercifull and most iust lord will be glorified for the Scripture setteth forth vnto vs no other cause besides this faith biddeth vs in this cause onely to rest likewise on the Scripture so that to seeke out the cause of this cause why it so pleased him were a point of rash boldnesse and vngodly curiositie a. Ro. 9.20.14 11.33 VVhen began this Decree Not onely then after men were created or began to sinne but before the foundations of the world were laid that is God had this purpose from eternitie b. Matt. 25.34 Ephe. 1.4 What kind of Decree is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The deepe and wonderfull gulfe of his riches 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnsearchable c. Roet 1.32 33. 3. Eternall in respect of the beginning d. Eph. 1.4 but it is also eternall in regard of the end 4. And therefore immoueable immutable vnrepentable and irreuocable because those whom the father hath giuen to the Sonne no man can plucke out of his hand Ioh. 10.28 and because it is the fathers wil that not one of these little ones should perish Math. 18.14 Here Paul crieth out that nothing is able to separate vs from the loue of God namely wherewith hee hath loued vs in Christ Rom. 8.35 How many kindes are there of this Decree of Predestination Two 1. The first is called an Election or Predestination to life 2 The other is called a Reprobation or Refusing or Casting off or Decree or Predestination to death for some he chooseth to eternall life but neglecteth and reiecteth others e. Rom. 9.13.18.21.22 But these two kinds of Predestination doe concurre as well in the ende as in the beginning for God his decree is the beginning of each now both the wayes which are diuided as it were from this beginnâ—ng meete againe together in the extreame namely in the glory of 〈◊〉 Whether Reprobation be also subiect to God his Decree as Election is Yea verily for he that chooseth taketh not al because he chooseth somwhat among two or three he is said necessarily to refuse those things which he choseth not therfore whom God doth not receiue him he reiecteth and whoÌ„ he neglecteth or chooseth not him he casteth out of fauour 2. Reprobation is vnderstood in Election by the rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Relation that if Reprobation be nor neither should there be Election 3. The Scripture doth manifestly confirme God his Decree concerning reprobating a. Rom. 9.22 1. Pet. 2.8 And the Apostle subiecteth both of theÌ„ to the Decree of God 1. Thess 5.9 God hath not saith he apointed vs vnto wrath but to obtaine Saluation through our Lord Iesus Christ Neither is it a harder speech to say some are predestinated to destruction then that some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordeined before of old to this condemnatio as Iude speaketh vers 4. Iude 4. or 〈◊〉
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
before God hauing a couering on his head in which was granen the holines of God that God might be pleased with them Exod. 28.6 Although it appeareth and that by ancient institution 1. Chron. 24.2.3 that there were two priests who in course did exercise the Priesthood yet so as one was chiefe and the other next vnto him as it is plaine out of 1. Kings 25.18 and Luke 3.2 note we heere that it was not vnaduisedly done that the holy Ghost doth neuer in the New Testament giue the name of Priest or Priesthood peculiarly to the Ministers of the Gospell for Christ being made a Priest for euer according to the order of Melchisedech by the oath of God Hebr. 7.21 hath no companions of his Priesthood neither left he to his a Priesthood but a Ministerie and that because there remained for vs no such propitiatorie sacrifices to be performed as that was which was procured by the Priests in the law yet by a certaine similitude as they who preach the Gospell do kill with the spirituall sword and consecrate men to God they may be called Priests as also sometimes all the godlly are so called to whom it is said If ye will keepe all my commaundements you shall be vnto mee a kingdome of priests Exod. 19.6 What are Leuites Num. 8 7 They were inferiour Priests comming from and called so of Leui Iacobs sonne by Leah of whom some serued vnder the Priests in the Tabernacle and after in the Temple and they being purified by a holy water and sacrifice before the Church b Num. 18 6.3.6 did carie the Tabernacle which was portable and other things of vse and did minister to the high Priests as they sacrificed seruing them in the whole administation of sacrifices but they had not authoritie to sacrifice b Num. 18 6.3.6 and they themselues did pay tythes of their tythes to the Priests c Num. 16.26 for this cause the Deacons of the New Testament properly so called are by the ancient compared with them But of these afterward Dauid appointed holy Singers Treasurers for holy things Ouerseers and Porters and these from twentie yeares til 50 killed the sacrifices d 1. Chro. 23 35. but others being dispersed through diuers countries partly did seruice in the Synagogues and partly did sit in iudgement with the elders in the gate e EZec. 44.15 What were Scribes Of them there were three sorts one which stoode before Kings as 2. Kings 12.10 another who did write priuate contracts and instruments such as we call Notaries or Scriueners such were Cinney f 1 Chro. 2.55 Ierem. 32 1â— Psal 45.2 and in a word they were called Scribes being more skilfull then others in Gods law and they especially were of the Tribe of Leui g Ioh. 1.18 Esd 7.6 who both in the Synagogues and in the Temple did teach the law for the which cause they were called Lawyers and Teachers of the law h Mat. 17.29.23.2 Mark 12.18 so also they were called Scribes because they did write and interpret the law as it were keepers and teachers of the holy Tables i Iere. 8.8 What were Prophets They were persons immediately and extraordinarily called by God who should speake k Mat. 13.52 Hebr. 1.1 by an extraordinarie instinct of Gods alone Spirit those things which they did vnderstand that is such as were extraordinarily raysed vp for the gouernment of the Church to aske God vpon present occasion concerning her present calamities l 1. Sam. 2 27. as also in want of Priestes to deliuer to others doctrine immediately receiued from God to interprete the Lawe to restore Gods worshippe and as often as the people fell awaie to reprooue with great zeale and sharpenes of speach the Priests and Kings sinning or negligent in their office m 2. Sam. 12.7 Exod. 22.21 and so should instruct them and stirre them vp to good workes foretell certainly things to come as the mutation of Empyres punishment of sinnes speciall euents and deliuerance to the glorie of God and good of the people and which was most principall to comfort the people with the hope of the Messias to come and therefore being mooued by diuine inspiration they prophecied in seuerall prouinces assigned them of his Conception Natiuitie Passion Death Resurrection comming to iudgement and euerlasting kingdome a These were called Prophets of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell to which answereth that Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isay 1.6 er 14. c. Ezâ—ch 1.2.3 1 Pet. 1.1 2. Pet. 1.21 Esai 7.14 9 5.6 Mich. 5.2 Esai 53. Luke 24.27 Mantenesthai yet so as this belonges to profane prophets that to holy prophets Yet this is also true that they also are called prophets but distinguished from these who were ordinarie teachers and brought vp in the doctrine of the Law by men b Ier. 26.11.29.1 whence it is that Paule sometime vseth the word Prophecie for the interpretation of prophecies euen without the Spirit of fore telling things to come b Ier. 26.11.29.1 But by way of excellencie Christ the heade of all Prophets is called that Prophet Deut. 18.15 Iohn 1.45 Acts. 3.12 c 1. Cor. 14.29 Hovv vvere true Prophets made to prophecie Eyther by Visions and figures or Images offered to their minde or eyes d Num. 12.6 Whereupon they were called Seers e 1. Sam. 9.9 Thus Ieremie sawe an Almonde tree and a seething pot f Ier. 1.11.13 Ezechiell foure beastes and so many wheeles g Eze 1. Daniell the handwriting on the wall h Dan. 5.24 25. Zacharie a man riding vpon a red horse betwixt the Myrâ—le trees and foure hornes i Zach. 1.8.20 or by Dreames sent from GOD or by inward inspiration of Gods Spirit k 2. Pet. 1.21 or by expresse word by the apparition of an Angell representing GOD l Gen. 18.13 or by God himselfe speaking face to face with them that is familiarlie as hee did with Moses m Num. 12. 16.20.20 How did prophets differ from priests 1 Priests were euer of the tribe of Leui but prophets also of other trybes n Esa 1.1 20.2 Dan. 1.3 Amos 7.14 2. The Priests duety was not onely to pray and teach but also to performe holy rites which prophets did not for in that Elias sacrificed and that out of that place chosen by God o 1. King 18 38. it was extraordinary because he was moued by a priuate inspiration from God contrary to the generall law as Augustine saith in his 56 question vpon Leuiticus The lawgiuer when he commaundeth any thing contrary to his lawes his commaundement is to be reputed as a Law 3. Priests were chosen only by succession and had an ordinary ministery but prophets were sent by god at his pleasure after an extraordinarie sorte and inspired by his spirit without respect had euen of sex a Iud. 4.4 2. King 2.15 fourthlie priests might
and giue not that honour vnto the holy and sacred ministerie that is meete 7 The Symony of the Papists and their buying and selling of holy orders all neglect of law Diuine and Ecclesiasticall in the popish elections as namely that they haue no regard of learning or life but promote rude asses and those of most filthy wicked life They vse vaine ceremonies of annointing shauing wax candles and such toyes they attribute that to the ministerie of men which is only the worke of God alone they transforme the ordination of ministers into a sacrament They doe no more thinke of feeding the flock then a cobler doth of ploughing 8 In conclusion all the popish hierarchie and the primacie of the Pope of Rome contrary to the word of God First that from the authority of saint Paul they make Peter the Bishop of Rome Secōdly the Romane Bishops which would be thought to be the successors of Peter call thēselues indeede the seruants of seruants yet are not saluted by any other name then our most holy Lords they translate Empyres and Kingdomes and finally they vsurpe vnto themselues all gouernment pure and mixt they domineere in manner of Kings they boast of the patrimony of Peter vsurpe a double sword spirituall and temporall and yet haue neyther of both and chalenge vnto themselues power to draw all men to hell without cause and cause euen Kings to kisse their feete 3 They alleadge that the Priests of Moses law were a figure of the Pastors of the Church of Christ and their Masse-priests they tearme by a false name of Presbyters or Priests 9 All those proud and arrogant titles of the Antichristian counterfeit Cleargie of Patriarches Princes and such like 10 The errour of them which make an equalitie betweene the Ministers of the Gospell In holy functions they make no difference betweene those that are temporarie and those that are perpetuall they that acknowledge no Priestes but those that haue charge to teach publikely 11 Those that vsurpe that authoritie in the Church which was peculiar to the Apostles for this is that which the Apostle a complaineth to be then done by some who boasted themselues as if they were Apostles 12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie 13 The subuersion of the christian ministerie the confusion of Ecclesiasticall offices the robbing of the Ecclesiasticall possessions the end whereof what it is like to be the historie of b Achan teacheth vs. 14 The sinne of those who make no difference betweene the distribution of the Churches stocke and the disposing of our publike goods which is a thing meerely ciuill but confound these two treasuries the naming of all which things is the confuting of them The three and fortieth common place Of the power and authoritie of the Church as also of Synods Is there any power of the Church YES there is 1. Because no family no honest societie no common-wealth and therefore not the Church which is the most excellent society of all can long stand or cōtinue without policy and gouernment 2 Because God hath prescribed lawes to his Church therefore he hath giuen power also to iudge according to those lawes 3 Because in ancient time the Priests and Leuites bare rule ouer Ecclesiasticall matters a Leuit. 14.3 Deut. 24.8 and the Synedry or Counsell for the administring of Gods behests was compacted of the Priests Leuites Lawyers or Scribes and the heads of families or the elders of the people b 2. Cro. 19.8 9.10.11 Mat. 5 22. Mat. 18.19 4 Because in the place of that Synedry or Counsell of the Synagogue Christ did ordaine c in the Christian Church an Ecclesiasticall Senate and the Apostles haue diligently retained the same d 1 Tim. 4.14 so as the Church hath alwaies had the like 5 Because the power of the keyes is committed vnto the Church 6 Because the preaching of the word would bee altogether vnprofitable vnlesse the Church had power to bridle the contemners of the same 7 Because as we must giue to Caesar that that is Caesars so to the Church that which is the Churches must be yeelded Mat. 22.21 By what name is it called Power authority Ecclesiasticall Iurisdiction the keyes of the kingdome of heauen Mat. 16.19 I will giue thee the keyes of the Kingdome of heauen So called by a Metaphore whereby is signified the power of a Steward in admitting in and keeping from comming into the house whom his master pleaseth a Esa 20.22 because the kingdome of heauen which is the Church is administred that is to say is opened to the beleeuer and shut to the vnbeleuer by the preaching of the Gospell yea euen heauen it selfe is propounded vnto vs as a mansion house vnto the which there is onely one entrance by Christ Iesus And to Christ faith only leadeth vs which the holy ghost doth create in vs by the ministery of the word and Sacraments which ministerie because it is committed vnto the Pastors therefore they are said to beare the keyes of the kingdome of heauen VVhat is the Ecclesiasticall power It is that power that is giuen to the Church to be exercised by those that are set ouer the Church to establish and preserue the puritie of the doctrine and of the worship of God decencie order holinesse of manners honestie aswel publicke as priuate in the Church and the members therof and that not of any liberty to commaund euery thing or at pleasure but by the prescript rule and according to the meaning of the written word of God for the saluation and edification of the Church VVhence or from whom is this power From God by Iesus Christ for if you looke vnto men by whom this power is administred it is onely a meere ministery But if ye looke vnto Christ it is a most high authority then which there is vpon earth none greater more profitable or more excellent But the efficacy of it is from the holy Ghost which worketh in the ministerie of the word Iohn 20.22 Receiue the holy Ghost c. Doth this Ecclesiasticall authority differ from the ciuil authority Yes indeed witnes Christ himselfe Luke 12.14 a 22.15 26. 2 Co. 10.4 They do agree indeed in the cause efficient for the author of both is God But they differ first in the matter For the matter of ciuil authority is a society of men and the preseruation therof for the leading of this corporal life vnder one the same magistrat But the matter of Ecclesiastical authority is a company of Christian men so farre forth as they are called of God and consecrated to lead a spirituall life in the true obedience of God Moreouer ciuill authority hath reference vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say things earthly and transitory which belong to the vse of this life b 1. Cor. 6.3 Ecclesiastical authority is referred vnto things spirituall and those which appertaine to the
Sathan is not in respect of bodily affliction as some doe expound it seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe but properly vnto the soule but amongst the Iewes there was casting out from the Synagogue a Ioh. 9.22 and to be cut off from the people b Gen. 17.14 Leuit. 7.2 and to be reputed for an heathen and Publican that is for profane and altogether irreligious c Mat. 18.17 but to bee excommunicated amongst Christians is to lose the right of a Christian citie vntill he repent and to bee made a vassall of Sathan who ruleth out of the Church Who are to be cited to this censure Not altogether aliants such as this day the Iewes and Turkes are neither Schismaticks hereticks and such as haue made a secesssion altogether from the Christian Church or such as neuer did associate theÌ„selues to the true Church but those especially which yet are as conuersant in the bosome of the Church and haue not yet manifestly gone to them of a separation the Apostle testifying if any being named a brother that is which doth professe himselfe a member of the Church be an Adulterer a couetous person or an Idolater or slanderer or drunkard or an extortioner with such an one eate not nor haue any commerce with him for what haue I to do to iudge of them without doe not you iudge those that are within take away therefore the euill one from amongst you 1. Cor. 5.11.8 Who is the Author of the Ecclesiasticall censure God himselfe for alwaies from the beginning of the world this discipline was vsed in the Church of God wherby the Church in generall was not onely discerned from men which were manifestly profane as in times past before the flood the sonnes of God that is the godly which were deriued from the posteritie of Seth from the sonnes of men that is from the wicked of Caines familie d Gen. 4.26 6 4 but those which did misdemeane themselues were cast out of the bosome of the Church in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lorde And those which were of mature yeares being vncircumcised if they did neglect circumcision or being by their parents neglected was approued of them were cut off by the commaundement of God from his people that is from the societie of the Saints g Gen. 17.14 and by the law of God diuerse rites concerning pollution as of the leaprosie and other seuerings purgings and expiations a Leuit. 5 1.2 13.2.40 14.2 Numb 5 2 6 19. were appointed to the consistorian Synagogue Lastly Christ himselfe hath expresly appointed this order being as we haue learned deriued vnto vs from the Church of Israell b Mat. 18.18 and Paul himselfe at Corinth and else where hath commanded the same to be kept c 1 Cor. 5.1 2.3.4.5 c. 1. Tim. 1.20 and 2. Thes 3.14 saith d 1. Cor. 1.2.18 if any harken not to our speech by Epistle marke him e 1. Tim. 4.14 to wit with the note of excommunication Who ought to haue the power of excommunication The Bishop and the Gouernours of the Church which the Pastor ought to denounce as it is apparant 1. Cor. 5.4 saith Paul being assembled with my spirit for the whole Church ought to haue notice of the same otherwise how can she auoid the familiar society of the partie excommunicated for it is manifest wheÌ„ Christ did dispute of this thing f Mat. 18.17 that he ment the consistorie or the Ecclesiasticall Senate applying his speach to the custome of his times And the power of Ecclesiasticall iurisdiction was in their power which were called the chiefe rulers of the Synagogue g Mar. 5.22 who did also manage the affaires of particular Churches Examples heereof we haue Ioh. 9.22 h 12.42 16.2 and Paul 2. Cor. 16. saith that it is sufficient that such a man was rebuked not in priuate not publick before the whole Church but of many namely being done in the consistorie Whence it is manifest that all the excommunications of that Antichrist of Rome and all his Hierarchie are in trueth none at all How farre forth may a lawfull conuocation vse this spirituall sword Not at their owne arbitrement or priuate authority but. 1. By a precedent lawfull knowledg 2. Vpon iust causes 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ that is Gods name being called on as it beseemeth them who do not regard theit owne worke but the Lords businesse according to his worde and with the power of the Lord a 1 Cor. 5.4 6 with the spirit of meeknesse and with especiall clemencie and charity b Gal 6.9 for that which is vnlawfully and wickedly acted on earth cannot be ratified in heauen Vpon whome ought it to be exercised Vpon blaspheemers enemies of Gods glory his trueth obstinate sinners hereticks and seducers worshippers of Idols Schismaticks or Sectaries periured or faithlesse and on open malefactors as rebels to the admonitions of their superiours murtherers whoremongers vsurers railers drunkards extortioners inordinate liuers and such as are condemned in their owne conscience and after their conscience hath beene conuinced do perseuere in their obstinacie vnbridled vncorrigible despising all Christiâ—â— admonition but present not absent c Mat. 18.17 1 Cor. 5.11 2 Thess 3 1â— Tit. 3 11. From what things is the excommunicate person excluded Not only from the participation of the Sacraments for this is only a suspention but from the whole bodie and benefite of the Church and from the ordinarie conuersation speech cohabitation society of life with other meÌ„bers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee must haue no voluntarie familiar for our minde sake coÌ„mixtion coÌ„sociation or fellowship with any excommunicate person e Rom 16.17 2. Thes 3.14 couple not or consociate not your selues to him 1. Cor. 5.11 But he must be as an Ethnick and publican to vs as Christ doth aduertise vs. Mat. 18.17 neither must we eat with him neither receiue him into our house neither salute him 1. Cor. 5.11 d 2. Ioh. 5.10 but we must fly from him and yet so as our children wife subiects in respect of the magistrate be not exempted from due reuetence least there be a confusion of all neither must they for the offence of the maister of the familie bee accounted as excommunic te prouided that they do not by their conuersation with him giue any assent to his crime As for others they must auoide an excommunicate person Notwithstanding he is not to be depriued of the benefit of the f 1 Cor. 14.2 word by which meanes the offender may bee reclaimed 2. Thess 3 14 if any doe not yeeld obedience to our speech haue no fellowship with him yet saith the Apostle Admonish him as
these cautions following are to be obserued 1 Burning or pulling downe of villages trees that beare fruit cutting vp and spoyling of cornefields vnlesse the enemies abuse the same to our preiudice are not allowed by the word of God b deut 20.19 2 In iust warres it is lawfull and meete to vse against our enemies spies ambushes pollicies yea and stratagems but so as no promise made vnto the enemie be broken for wee must keepe faith euen with the enemie so long as he doth not breake with vs. Whereupon Augustine hath this speach c Psal 15 4 Lib. quest Quest 83 VVhen warre is once iustly vndertaken it skilleth not whether a man fight openly in the field or closely by way of ambush And this he proueth by the authoritie of God himselfe who commanded Ioshua that he should lye in waite against the Citie of Ai d Ios 8.2 And commaunded also Dauid that he should turne about behind the Philistines come vpon them on the other side e 2 Sam 5 23 For in warre that sentence is verie true Dolus an virtus quis in hoste requiret If once I fight against my foe I looke for fraud let vertue goe And we see that euen by the commaundement of God spies were sent from the hoast of Israell vnto the promised land and that good men euen Caleb and Ioshua f Numb 13 17 3 When the enemie seeketh peace the law of suppliants and of those that yeeld and submit themselues is to be obserued by which meanes the Gibeonites were spared Ioshua 9.3 4 In Cities or Townes that are vanquished by force after once the victorie doth appeare certainly to be thine refrain from shedding the bloud of the Citizens that are taken and so also from crueltie towards women infants and old decrepite men and aboue all beware of rauishing or deflowring of women for the law of God neuer tolerateth adulterers or rauishing of virgins or matrones but most seuerely condemneth it and so long as the enemie liueth so long continueth the diuine bond of mariage Those whom God hath ioyned together let no man put asunder Math. 19.6 5 The victorie must be vsed moderately and difference made betweene the causes that moued the leaders and the error of the people and the armie or people yeelding themselues must not be cruelly put to the sword g 2 Cron 28 18. For saith Augustine writing to Boniface As he that fighteth it out and resisteth is to be requited with violence so the conqueror oweth mercy to him that is taken captiue specially if he be such a one as in whom there is no feare of disturbing the common peace And therefore the Romans are commended because they knew Parcere subiectis debellare superbos To pitie those that subiect were And stubborne proud ones downe to beare And in generall vnlesse there be a speciall and peculiar commandement of God to the contrarie clemency is more to bee commended then too much seueritie For it is no vnaduised speach that in lenitie and mercie is the chiefe part of the victory 6 The ransackings and spoyles taken in warre doe of right belong to the Conquerour and are of right his goods and that as Ambrose saith by the verie lawe of warre For there is a iust translation of things from one to another when he that wageth lawfull warre doth possesse the substance of them that are offenders as Cyrus was iustly made ruler of the king of the Babylonians a Isay 45.1 And this point is confirmed by the examples of Abraham b Gen. 14.21 Dauid c 1 Sam. 30 20 and the Israelitese. 7 There must be a meane vsed in the defending of places besieged that we fight not with mans nature d Ios 22 8 but with men our enemies as Xenophon in his first booke of the matters of Greece reporteth that Anaxilaus being accused before the Spartane Iudges for yeelding into the enemies hands the citie of Byzantium which was committed to his charge when he saw many die for hunger he made answere that he defended it as long as the warre was betwixt them and the enemie but when he saw that the warre was betweene them and nature and that such men perished as in warre vse to be spared he then thought there was an ende of the warre which honest excuse when the Iudges heard they acquited and discharged him for warlike offices haue their bounds confirmed by the law of God and nature 8 As for common souldiers and those in garrison trauelling along the countries eyther of their companions they haue these lawes giuen them by Iohn Baptist Luke 3.14 Doe violence to no man neyther accuse any falsely and be content with your wages And the sentence of the Emperour Aurelian in Vopiscus is worthie of exceeding great cōmendation who gaue vnto the Tribune his vicegerent these commaundements If thou wilt be a Tribune nay if thou wilt liue restraine the hands of the souldiers let no man take another mans pullen let no man touch another mans sheepe let no man take away other mens grapes nor destroy their corne nor exact of them oyle salt or wood let euerie one be content with his diet let him take part of the enemies pray not of the teares of the inhabitants c. Seeing that for the most part Princes make warre of an euill and corrupt affection how shall the subiects that are their souldiers satisfie their consciences They are thus to be perswaded that the warre is made vpon a iust cause and that it is not vndertaken against the word of God which is spoken to this end that subiects should not suffer themselues wittingly and willingly to be compelled to oppugne iust and true causes But because subiectes cannot alwaies vnderstand the true causes and counsels of their Princes in this case in the middest of their doubtfulnesss this rule is to bee followed hold that which is certaine and leaue that which is vncertaine Now this is certaine that wee must obey authoritie when it commaundeth not things manifestly vniust And as in the law of Moses Exod. 21.13 there was a refuge and sanctuary appointed for him that had killed another man not willingly nor of set purpose so are the subiects worthie of excuse when in a doubtfull cause they obey their Prince Are those mercenarie souldiers to be allowed of that being hyred with a price will follow eyther side No in no sort For. 1 The most of them doe not fight for their owne magistrate but for forraine Princes 2 They doe most filthily forsake the calling that they haue from God and leauing their parents their wiues their children their trades or their husbandrie they betake themselues to such a kinde of life as there cannot be at this day a worse or a more wicked life deuised 3 They propound vnto themselues none other end but spoile or to satisfie their lust and they are for the most part of the number of those that shed
〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed vnto wrath as Paul speaketh 1. Thess 5.6 What is Election It is the Predestination of certaine men in Christ to eternal life namely wherby God willing to manifest the glory of his grace hath of his only goodnes mercie determined out of the whole race of mankind being subiect to sinne death freely to adopt in Christ some certain men to cal them effectually to iustifie them that through him they may be partakers of the heaueÌ„ly inheritaÌ„ce and of eternall life And this Election is eternall in the purpose of God although in respect of our selues we may theÌ„ be said to be elected when God doth execute his purpose in vs. Or electioÌ„ is the execution of Gods wil or the act in separating from the rest of the worlde through effectuall calling Iustification Sanctification those on whom he hath appointed from the beginning to bestow euerlasting life What is the principall cause of Election God is the principall cause All that the father giueth mee shall come vnto me No man can come vnto me except the father draw him Iohn 6.37.44 17.9 I pray not for the world but for these whome thou hast giuen me for they are thine Ephes 1.4 God hath elected vs. And Christ because he is the same God with the father sayth that hee hath chosen vs. Ioh 15.16 And the holy Ghost sayd Act. 13.2 Separate me Saul Barnabas for the work wheruÌ„to I haue called theÌ„ What is the efficient inforciue or precedent cause thereof The inward cause is only in god that is to say his meere Charitie the only goodnes of the wil of God Eph. 1.4.5 He hath chosen vs saieth he before the foundations of the world were laid according to the good pleasure of his wil. And his free loue Ioh. 3.6 Ro. 9.13 In which place saith he Iacob haue I loued the only grace mercy loue of God b Iohn 4.10 19. 2 Tim. 1.9 he hath called vs with an holy calling not according to our works but acording to his own purpose grace which was giueÌ„ to vs through Christ Iesus before the world was I say the meer good pleasure of god only respecting it self but excluding al other outward cause which is or can be in meÌ„ a Rom. 9.16 So then electioÌ„ is neither in him that willeth nor in him that runneth but in god that sheweth mercy where he calleth the thought indeauor of the mind a will the exercise of good works a race that by suppositioÌ„ for no maÌ„ willeth or runneth of himself but it is god which worketh in you both to wil to do according to his own free goodwill Phi. 2.13 So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself as if it should be said that god considered nothing without himself wherof he might haue respect in determining or choosing cap. 2. to Tit. 3.5 Doth our election consist of our owne faith holines worthines linage or works foreseen of God or no In no wise 1. because our sure certain saluation is euidently in the singular freely bestowed grace of the merciful god acording to that It is not in him that willeth nor in him that runneth but in god that sheweth mercy Ro. 9.16 2 Because the praise glorie of our electioÌ„ is wholy due to god alone he chose vs to the praise of the glory of his grace Eph. 1.6 Moreouer if works foreseen faith or worthines might moue god to choose some the elect might haue wherof they might boast 3. Because god could foresee no worthinesse or good at all in men but what he had determined now already freely to bestow on theÌ„ by the benefit of his election who not by custom imitation but by nature are the enimies of god b Rom. 5.10 and sonnes of wrath c Ephes 2.3 dead in sin d Rom. 7.10 Ephes 2.1 vnapt euen to think a good thought as of theÌ„selues e 1. Cor. 3.5 Finallie in whome by nature there is nothing but matter of eternall death damnation f Iob. 15.16 Psal 14.3 Ierem. 10.23 7. Because then there should be no cause why the Apostle should say O man vvho art thou vvhich pleadest against god Ro. 9.20 For he might haue answered that god foresaw the desert of the one of the other yet doth he not say so but flyeth to the iudgments mercie of god Neither the exclamation of the same Apostle Ro. 11.32 of the deapth c. should take place For he might haue declared in a word that some are eâ—ected others reiected for the workes which he foresaw would be in either 5 Because our saluation is more safe and sure by gods election then by our owne workes which euermore haue a doubt annexed to them a. Rom. 4.16 6 Because then it would follow that faith is of our selues not of god or that we first loued chose god which the scripture pointeth out to be false absurd b. Ioh. 3.5 6.37 8.47 15.10 ye haue not chosen me but I haue chosen you 7 Because that place Rom. 9.11 For yer the children Esau and Iacob were borne and when they had neither done good nor euill that the purpose of god might remaine according to election not by workes but by him that calleth it wat said the elder shall serue the yonger Where the Apostle drawing forth the reiection of Esau For that he was condemned to be his brothers bond seruant as also the election of Iacob because hee was made lord ouer his brother euen ouer the first borne that Esau his seruitude was ioyned with Gods hatred Iacobs rule with Gods loue out of Malachy the best interpreter of Moses chap. 3.e. As it is written I haue loued Iacob and hated Esau So that neyther any goodnes in Iacob nor any other thing in Esau may be accounted the cause eyther of the chusing of the one or reiecting of the other doth euidently impugne this foresight of faith 8. Because there can be no goodnesse in the world vnlesse God had placed and ordeined it 9. Because naturally the efficient cause cannot bee after his effect but Election is the cause of faith and good works for wee are called Elect that we might be holy Ephes 1.4 and without blame not contrary because he foresaw that we would be such for these two are contrary that the godly haue froÌ„ their election this that they should be holy and that they should attaine the same election by meanes of their workes And Paul writeth plainely 1. Corinth 7.25 that he had obtained mercie of the Lord that he might be faithfull 10. Because the Logicians rule is manifest VVhatsoeuer is the cause of the cause is also the cause of the thing caused If then faith and workes foreseene were the cause of Election they should also be the cause of Vocation and Iustification which are the effectes
of Election c. Rom. 8.30 But the Scripture teacheth the contrary d. 2. Tim. 1.9 To Titus 3.5 He hath called vs with an holy calling not according to our workes but according to his purpose and Rom. 4.6 God imputeth righteousnes without workes Is the Election of all men common or generall that is doth God ordeine all men to Saluation No but special because all are not elected nor blessed in Christ a. Eph. 1.3.4 neither haue all men faith b. 2. Thess 3.2 2. Because he which receiueth all maketh no choyce But all election eyther of some one or some few must needs be out of a number of some remaining nay it is an vnsauorie contradiction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monstrous speech to say the Election of all men were generall 3. The Scripture declareth that there is a certaine crew of Reprobates both Iohn 6.44 No man commeth vnto me but whom the father shall draw And Rom. 9.18 Whom he will he receiueth to mercie and whom he will he hardeneth And 11.7 The Elect haue obtained it but the rest haue beene blinded Of what sort of men is Election Of such as are vncleane and vngodly in the sight of God For he hath chosen vs that we might be holy without blame Eph. 1.4 But whereas he chose vs before the world was made it is effected that God set before his eyes all men that euer should be and for as much as they would be vngodly and accursed hee likewise so considered them and so chose some out of the common lumpe and filth of men and those freely according to the good pleasure of his will leauing others in their sinne and curse VVherefore hath not God elected all Let vs not be too curious in enquiring if wee be vnwilling to fall into errour saith Augustine Neuerthelesse wee must not doubt that the reasons of this his secret counsell are most sufficient although they are vnsearchable c Ro. 11.33 Is not Christ the Redeemer of all men No for he is a Redeemer neither to Pharao nor Iudas neyther vnto Caiphas nor Herod neither vnto Iulian nor in briefe to all those that are damned or without hope for whom neyther he died Died not Christ for all men His death was sufficient for all say the Schoolemen but effectual onely for the Elect and them that are faithfull If we respect the vertue and force of Christs blood it is sufficient for the redemption of all but if we looke vpon the purpose and eternall counsell of God and the good will of the Mediator he died for the elect onely Ioh. 10.15 I lay downe my life for my sheepe saith Christ and 17.9 I pray not for the world but I pray for them whom thou hast giuen me Therefore hee neyther offered sacrifice for it neither did he redeeme it And vers 19. For their sakes who beleeue and whom the father hath giuen me sanctifie I my selfe And Matth. 26.28 My blood which is shedde for many for the remission of sinnes Is not the calling and promise generall Matth. 11.28 Come vnto me all ye that are weary and laden It is indefinite rather and that truely in respect of certaine circumstances as of nation and condition of age sexe and the like whereby God is moued not to choose some one Moreouer neyther doth God generally call all outwardly by the preaching of the Gospell for that it hath neuer been knowne vnto many much lesse doth hee call all inwardly by an effectuall calling And although the voyce of the Gospell speake to all men generally yet faith is rare and singular because the arme of the Lord is not reuealed vnto all Isa 53.1 a. Ioh. 12.13 How doth it then accord that God calleth them to him whom he knoweth will not come Austen answereth out of the Apostles wordes Serm 11. Wilt thou dispute with me Maruell with me and cry out O the depth Let vs both agree in feare least we perish in errour But so the kingdome of grace shall not be very large Yea very large simply in respect of the citizens members and parts of that kingdome though in regard of them that are let passe and of those that refuse the Gospell many are said to be called but few chosen Matth. 22.14 By this meanes then shall not God be an accepter of Persons Not at all for else the fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing respect of Persons would be in euery benefite wherein one is preferred before an other which is false for we may benefite whom we wil with our owne this man rather then that Moreouer respect of Persons is committed when we bestow somewhat or giue our iudgement being thereunto moued by circumstances and conditions inherent in any person which make not to the cause as if of two men alike offenders the Iudge doth free the one because he is rich or because hee is his kinseman or countryman which thing cannot fall out in God for hee findeth no such conditions in men but setteth downe what he will himselfe But God would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saued come to the knowledge of the trueth 1. Tim. 2.4 He lets them not for this is meant of all sorts of men but not of all of euery sort God therefore would haue some of euery sort and order of men to bee saued namely those who come to the knowledge of trueth that is to say all which beleeue on the Sonne of God a Mark 16 16 Ioh. 3.18 2. Generall experience it selfe whereunto the will of God agreeth conuinceth that faithfull men onely are saued 3. All that the Lord would haue done that doth he b Psal 115.3 But he saueth not all men but onely his faithfull seruants Therefore without question he would not haue all men to be saued 4. Of like things a like iudgement But in these words concerning them that shall be saued the generall experience is restrained to the faithfull Iohn 3.15.16 That euery one which beleeueth on him should not perish but haue euerlasting life And cap. 1.16 Of his fulnesse haue all we receiued 1. Cor. 15.22 In Christ shall all be made aliue And vers 28 God shall be all in all And chap. 10.13 All things are lawfull for me but all things are not expedient And vers 33. I please all men in all things 1. Tim 4.10 VVee trust in the liuing God which is the Sauiour of all men specially of them that beleeue In like sort therefore in saying Who would haue all men to be saued let vs vnderstand all beleeuers as well Iewes as Graecians priuate men as magistrates both men and women both bondmen and free as well those that are guiltie of many sinnes as those that are guilty of few but yet not all men altogether So he would not haue any to perish but would haue all men come to repentance that is the elect to whō Peter ioyneth himselfe whē he declareth that God