you into all truth for hee shall not speake of himselfe but whatsoeuer hee shal heare shal hee speake and hee wil shew you the things to come Hee shall glorify mee for hee shall receiue of mine and shall shew it vnto you To this witnes do the Apostles appeal as beeing the chiefe and alone sufficient The Apostle Paul 2. Cor. 1. And it is God which stablisheth vs with you in Christ who hath also sealed vs and hath giuen the earnest of the spirit in our hartes And 1. Thes 1. For our Gospel was not vnto you in word onely but also in power and in the holy Ghost and in much assurance And 1. Iohn 2. But yee haue an ointment from him that is holie and yee haue knowen al thinges Wherefore wee must euer remember this that by the alone witnes of the holy spirite wee are mooued forcibly in our harts to beleeue the Scripture and to submit our selues vnto it as vnto the voice of God and that by al the other before alleadged Testimonies al men indeed are conuicted and the godlie also profitably confirmed but no man is turned vnto God thereby without the spirit witnessing within him For whenas he once breedeth this most assured persuasion in our mindes that the doctrine which is conteined in the holy Bible is of a truth the wil of God worketh that comfort and change of our minds and harts which is promised and taught in this booke by our experience and feeling it is so confirmed that while this remaineth within vs though al Angels men should say contrarie yet we would beleeue this to be the voice of God Obiection The scripture beareth witnes of the spirit therefore the spirit not of it Answere but if that remaine not or be not in vs though al should say it yet we would not beleeue it Neither doth not the spirit therefore establish the autoritie of the Scripture because we are to examine what the spirit speaketh within vs by the rule of the Scripture for before that this is done of vs the spirite himselfe declareth vnto vs that the Scripture is the word of God and inspired by him that he wil teach vs nothing in our hartes which is not agreeable vnto that Testimonie before set downe of him in the Scripture And if this be not first most certainlie persuaded vs of the spirit himselfe we will neuer recal our opinions of God his worship to the Scripture as the onelie rule to trie them by Now then after it is declared vnto vs by diuine inspiration that the Scripture is a sufficient witnes of that diuine Reuelation in our harts then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts and we beleeue the Scripture affirming of it selfe that it was deliuered by diuine inspiration to the holie men of God as it said 2 Tim. 3. and 2. Pet. 1. OF THE FOVRTH QVESTION For what cause no doctrine beside the holy Scripture is to be receaued in the Church The scripture is of God therefore the rule of faith WHEREAS it appeareth vnto vs that it is the woorde of God which the Prophets and Apostles haue left in writing there is no man which doth not see that the Scripture must bee the rule and squire by which all thinges which are taught and done in the church must be tried Now all thinges of which there vseth to arise questions in the Christian Church doe appertaine either vnto doctrine or vnto discipline and ceremonies That the word of God ought to be the rule vnto both sorts it is out of doubt But in this place wee speake of the doctrine of the church which consisteth in the sentences and decrees which wee are bound by the commandement of God to beleeue or obey and therefore they can not bee chaunged by the autoritie of any creature they are become obnoxious vnto the wrath of God whosoeuer submit not themselues in faith and obedience vnto them To these decrees and preceptes the Papists adde many sentences which not onely are no where deliuered in the Scripture but are repugnant vnto it and they contend that the Church or the Bishops haue autoritie of decreeing yea contrarie and besides the Scripture what the Church must beleeue or doe and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey Contrariwise wee beleeue and confesse that no doctrine is to bee proposed vnto the Church not onely if it bee repugnant vnto the holie Scripture but if it bee not conteined in it And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered The difference of the Scripture of other mens opiniōs or doth not consequently follow out of the woordes of the Scripture rightly vnderstood that wee hold may bee without any hurt or conscience beleeued or not beleeued chaunged abrogated and omitted 1 The Scripture only is of it selfe to be beleeued and the rule of faith For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles and the writinges and doctrine of others in the Church first that the Scripture onely neither hath nor can haue anie error in anie matter other teachers both maie erre and oftentimes also doe er when they depart from the written woord of God Againe that the Scriptures are beleeued on their own word because we know that God speaketh with vs in them others haue credit not because themselues say so but because the scripture witnesseth so neither a whit more than they can proue by the Scripture Wherefore we doe not reiect others doctrine and labors in the Church but onely setting them in their owne place we submit them vnto the rule of Gods word This doctrine first is deliuered of God himselfe and that not in one place onely of the Scripture as Deut. 4. You shal not ad vnto the word which I speak vnto you neither shal you take away frō it And in the last Chapter of the Apocalyps I protest vnto euerie man that heareth the words of the Prophesie of this book if any man shal ad vnto these things God shal adde vnto him the plagues that are written in this book And if anie man shal diminish of the words c. Neither onely by these wordes is forbidden that no false things openly repugnant to the written woord be added to the doctrine of the church but also that no vncertaine things or things not appertaining vnto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his wil but this is onely to bee learned out of that which is disclosed in his woord And therefore the men of Beraea are commended Act. 17. Who searched the Scriptures daily whether those thinges were so 2 Faith is grounded only of the word Secondly
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as cōcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith thē we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begottē you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-iustifieng-faith is Iustification from this afterwardes flow al other benefites
purchased by the blood of Christ which all we beleeue to be giuen vs by faith If therefore faith be the next cause of our Iustification in respect of vs it is also the cause of those thinges which necessarily followe Iustification Luk. 8.48 Thy faith hath saued thee In a worde The effects of faith are Iustification and Regeneration which is begunne here and is to bee perfected in the life to come Rom. 3.28 10.10 Acts. 13.39 7 Vnto whom faith is giuen IVstifieng faith is only proper to the elect Iustifieng faith giuen to all the Elect and to them onely and that to all of them For it is giuen to the elect alone and to all the elect euen to infants as concerning some inclnation Ioh. 6.44 No man cā come to me except the father which hath sent me drawe him Ioh. 20.16 Ye beleeue not for yee are not of my sheepe Mat. 13.11 It is giuen to you to knowe the secrets of heauen but vnto them it is not giuen Act. 13.48 And they beleeued as many as were ordained to euerlasting life Rom. 8.30 Whome hee predestinated them also hee called and whome hee called them also hee iustified Ephes 2.8 Faith is the gift of God Rom. 10.16 All haue not harkened to the gospell 2. Thes 3.2 For all men haue not faith Temporarie faith and the faith of miracles is giuen to those who are members of the visible Church only that is hypocrites But now neuerthelesse this faith of miracles ceaseth which florished in the Primatiue Church for that nowe the Doctrine is sufficiently confirmed Historicall faith all they haue who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enimies as Diuels Tyrants Historicall is a part of Iustifieng faith because there can bee no assent or perswasion of a thing which is not first knowen Obiection Historicall faith is a good worke Historical faith which is good in it selfe made ill The Diuels haue Historicall faith Therefore they haue good woorkes Aunswere Historical faith is a good worke if it be ioyned with an application of those thinges whereto it assenteth that is with confidence Reply Historicall faith is a good woork though it bee not ioined with confidence because it is an effect of the spirite of God Therefore the Diuels haue good woorkes Aunswere Historical faith is a good woorke in it selfe but is made ill by an accident for that the reprobate doe not apply those thinges to themselues which they knowe and beleeue to bee true Wherefore the Diuels are saide to tremble for that they doe not think that God is towardes them also such as is described in his woorde good mercifull c. The summe is As the substaunce it selfe of the Diuels and other things which they retaine still of their first creation so also both the knowlege and faith which they haue concerning diuine matters are in themselues very good because they are the effects and gifts of god but they are made euil by an accident euen by reason of their abusing of them for that they referre them not to this end as to shewe themselues gratefull vnto God the author of these good things and to magnifie him for them A beleeuing inclination in infante though not an actual beleefe Obiection Against this that all the Elect are saide to haue faith some thus reason Many infantes are of the Elect and yet haue not faith Therefore al the Elect haue not faith Answere They haue not indeede actuall faith but they haue a power or inclination to beleeue which the holy Ghost as is fittest for their capacity and condition woorketh in them Wherefore that remaineth stil which before was confirmed That all the Elect haue faith And further this I adde that not only faith but the confession also of faith is necessary for al the Elect which are growen to years and vnderstanding 1. Because of the commandements of God Exod. 20. Thou shalt not take the name of the Lorde thy God in vaine Therfore thou shalt take it aright He that shal confes me c. Mat. 10.32 2. Because of the glory of god Let your light shine before the woorlde Mat. 5.16 3. Bicause faith is not idle for it is as a fruitful tree 4. That we may bring others to Christ And thou beeing conuerted confirme thy brethren Luc. 22.32 How to know that wee haue faith Now we know that we haue faith 1. By the testimony of the holy ghost and by a feeling of true faith in our selues or by the thing it selfe that is by a true and vnfained desire of receiuing the benefits offered by Christ For he that beleeueth knoweth that hee dooth beleeue 2. By the strife and conflict within vs of the faith of doubtfulnes 3. By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith The certaintie of faith whereof we spake in the definition of faith some dispute on this wise Obiect 1. They who may fal before the end of their life into sin dānation cannot be certain of their saluation euerlasting life This is proued because to be certaine and to be in possibility to fall are contrary one to the other It is false therefore which is taught in the definitiō of Iustifieng faith to wit that euerlasting life is giuen vs and so our faith to be certaine and assured of it Ans To be in possibility of falling or failing that is finally True faith may faint for a time but cannot fail finallie is contrary to the certainty of our saluatiō But they who are once inriched by god with true faith doe not fail finally Reply 1. All that are weak may faile finally We are al weak Therefore we maie fail finally Auns The Maior is to bee distinguished All that are weak may faile finally true if they stoode by their owne strength But we who are beleeuers stand preserued and vphelde by the grace and power of God Therefore can wee not finally fail For whom God hath once embraced with his fauour them he wil not nor suffereth to fal vtterly from his grace Reply 2. But god hath no where promised that he wil keep and preserue vs in his grace Answere Yes he hath promised and expressed it Ioh. 1.28 I giue vnto them eternal life and they shall neuer perish neither shall any pluck them out of mine hand My father which gaue them me is greater than all and none is able to take them out of my fathers hand I and my father are one Rom. 8.38 I am persuaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor thinges to come c. shall bee able to separate vs from the loue of God which is in Christ Iesus Reply 3. But it is saide 1. Corint 10.12 Let him that thinketh hee standeth take heede least hee
of Christ imputed vnto vs. Christ is in respect of our iustification 1. As the subiect matter wherein our iustice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father dooth iustifie vs and 4. Because he giueth vs faith whereby we beleeue and apprehend it The mercy of god is as the impellent cause thereof in GOD. Christes satisfaction is the formal cause of our iustification giuing the very life and being vnto it 7 Why Christes satisfaction is made ours by faith onelie Faith the apprehensiue instrument of Christs satisfaction CHRISTES satisfaction is made ours by faith alone 1. Because faith is the onely instrument which apprehendeth Christs satisfaction 2. Because the proper act operation of faith and not any other act of vertue is the application or apprehension of Christes merite yea faith is nothing else than the acceptation it selfe or apprehension of anothers iustice and of the merit of Christ 3. It is done by faith onely because we are iustified by the obiect of faith onely to wit by the merite of Christ alone besides which there is no iustice of ours nor any part thereof For wee are iustified freely for Christes sake without woorkes There is nothing which is our iustice and righteousnes before God neither in whole nor in part besides Christes merite onely by receiuing and beleeuing anothers iustice and not by working wee are iustified Not by working nor by meriting but by apprehension and acceptation only we are iust and righteous Wherefore we are iustified by faith onely by faith as Saint Paul speaketh as by a mean and instrument but not for faith as the Papistes say who wil admit both these maners of speaking as if faith were indeede the application whereby we apply vnto our selues Christes iustice but were also besides a certaine work or merite whereby we merite to bee iust Nowe the exclusiue particle onely is added that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit which is our iustice That so the sense may be Christes merite iustifieth vs and not faith it selfe that which is apprehended dooth iustifie vs and not the instrument which doth apprehend Neuerthelesse this proposition Wee are iustified by faith may bee vnderstoode also without relation to wit wee are iustified by faith as by a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice Faith was imputed vnto him for righteousnes as faith is the apprehending instrument of righteousnes apprehended faith beeing as it were the hande wherewith the Iustice of Christ is receiued and by this means faith is wholy excluded frō that which is receiued by faith vnto which nature notwithstanding of faith it were repugnaunt That For faith we should be iust and righteous For if for faith then faith were nowe no longer an acceptation of anothers righteousnesse but were a merit and cause of our owne iustice neither should receiue anothers satisfaction which now it should haue no neede of Obiections against this Doctrine of Iustification 1 OBiection Wee are iustified by faith Faith is a woorke Therefore we are iustified by the woorkes thereof that is by the merite of faith Aunswere First the consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth That by that worke wee are iustified as by an instrument or meane not as an impellent cause Nowe it is one thing to be iustified by faith that is to be iustified faith only being the meane to receiue it by the bloode of Christ and it is another thing to be iustified for faith that is for the merite of faith 2. The kinde of affirmation is diuerse for in the Maior faith is vnderstoode with relation to Christes merite in the Minor it is taken absolutelie and properlie 2 Obiection Justice is that whereby wee are formallie or essentiallie iust Faith is iustice Therefore we are by faith formallie and essentiallie iust Aunswere The consequence of this reason is to bee denied because the kinde of affirmation is diuers For the Maior is meant properly but the Minor * Per Metalepsin figuratiuely one thing being taken for another faith for the obiect of faith which is Christs merite and iustice 3 Obiection Faith is imputed for righteousnes as Paul saith Therefore for faith we are righteous Aunswere This is also figuratiuely vnderstood because by faith which is imputed for righteousnes is correlatiuely vnderstood the obiect of faith vnto which faith hath relation For Christs merite which is apprehended by faith is properly our iustice and this merite of Christ is the formall cause of our iustice The efficient of our iustice is God applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith And therefore this proposition We are iustified by faith being legallie vnderstoode with the Papists is not true but blasphemous but being taken correlatiuely that is Euangelically with relation to Christs merit it is true For the correlatiue of faith is the merit of Christ which faith also as a ioint-relatiue or correlatiue respecteth and as an instrument apprehendeth 4 Obiection That which is not alone dooth not iustifie alone Faith is not alone Therefore faith dooth not iustifie alone Aunswere Here is a fallacie of composition the reason beeing deceitfully composed For the woorde alone is composed and ioined in the conclusion with the predicate which is the woorde iustifie but in the premisses or antecedent it is ioined with the verbe is The Argument is true if in the conclusion alone bee not sundred from the verbe is or from being which is the participle of is but bee ioined with it on this wise Faith therefore doth not iustifie alone that is being alone For if it be so vnderstood the argument is of force for faith is neuer without workes as her effects Faith iustifieth alone but is not alone when it iustifieth hauing workes accompanying it as effects of it but not as ioint-causes with it of iustification 5 Obiect That which is required in those who are to be iustified without the same faith doth not iustifie Good works are required in those who are to be iustified Therefore without good workes faith doth not iustifie Auns The particle without is ambiguously doubtfully taken for in the Maior it is taken thus Faith without it that is being without it doth not iustifie So that the same fallacie is in this obiection which was in the former The Minor also of this obiection is more at large to be explaned In them who are to be iustified moe things are required but not after the same maner Faith is required in them who are to be iustified as an instrumēt apprehending anothers iustice Good works are required in them not as a cause of
the couenant that the bookes of the Prophets and apostles are called the old and new Testament For it is wel known that here by the name of Testament is meant the couenant If then the couenant which is between God and the faithfull bee described in these bookes it must needes bee that in them is declared what God promiseth and what hee doth vnto vs to wit his fauour remission of sinnes his holy spirit righteousnes and life euerlasting and preseruation of his Church in this life by and for his sonne our mediatour as also what he requireth of vs that is to say faith by the which we receaue his benefits and a life framed according to his commandementes by which wee declare our thankfulnes And these are the thinges which are taught in the Law and Gospell 5 Neither is the meaning of the holy Ghost otherwise From the Subiect correlatiue of the couenaÌ„t when in a woorde he sayeth that Christ is taught in the whole Scripture and that hee alone is to be sought there For Paul truely as also the rest of the Apostles did not propose a maimed but a whole doctrine vnto the churches euen as himselfe witnesseth Act. 20. That hee kept nothing backe but shewed all the counsell of God concerning the Ephesians And yet the selfe-same Apostle 1 Cor. 2. saith That hee knew nothing but Iesus Christ and him crucifyed And Cap. 3. That the foundation of the doctrine of the Church is Christ alone And that this foundation is common to the Prophets together with the Apostles Wherefore the Doctrine concerning Christ is the summe and scope of the Scripture and the foundation laid by the Prophets and Apostles on which whosoeuer rely not they are not stones of the Temple of God that is members of Christes Church OF THE SECOND QVESTION SINCE that we do vnderstand what is the Doctrine of the Church Wherefore true religion is to be discerned from others coÌ„teined in the books of the Prophets and Apostles to wit the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ easie it is necessarie for vs to discerne it from al other religions 1 Because of the commandement of God 1 Cause The commandement of God 1. Iohn 5.39 1. Cor. 10. 1 Cor 6.17 Apoc 18.4 Eâ—aâ— 52.11 â— Iohn 10. 2. â—â—me The glory of God 2. Cor. 6.15 which ought to suffice vs whether we know the cause or no. Flie Idols Depart from her my people Be not yoked with Infidels Be yee holy Touch no vncleane thing yee that beare the vessels of the Lord. Hee that bringeth not this doctrine bid him not God speede 2 For the glorie of God who as hee will not haue him-self coupled with idols and diuels So also hee will haue his truth seuered from lies and his houshold to bee separated from the enemies of the Church that is from the children of Satan It were contumelious so to thinke of God as that he would haue such Children as persecute him There is no agreement betweene Christ and Belial â— Our saluation 3 For our owne saluation and that in two respects 1. That the Church may be known that is may be beheld vnto the which the faithful may ioyne them-selues Whereas if thou canst not discern the true Church from the false thou shalt â—ot know vnto which to ioyne thy selfe and what maner of woorship thou oughtest to follow For God will that all which are to he saued be gathered vnto the Church according as it is said Out of the Church there is no saluation 2. In regard of our comfort that euery one may know of what kingdome they are and whether they be of those vnto whom God promiseth saluation This canst thou not know except thou canst discerne the true Church from false churches 4 The doctrine of other sectes 4. The confirmation and the difference is necessarie to be knowen that our faith and comfort may bee the surer when as we see that to be in our Church which â—is wanting in others likewise when as wee perceiue what is the cause why they who make profession of our doctrine he saued but all other sectes together with their sectaries be damned 5 Least wee being deceaued should embrace the doctrine of some other sect for true Religion 5. The eschuing of danger Act. 4 Iohn 10. For there is no saluation in any other neither among men is there giuen any other name vnâ—der heauen whereby wee must bee saued Therefore is it said He that is the sheepheard of the sheepe him doe the sheep follow because they know his voice and they wil not follow a stranger but they flee from him for they know not the voice of strangers It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues according vnto the rule 1. Iohn 4 Beleeue not euerie spirit For Sathan is wont to transforme himselfe into an Angel of light and the most part of Heretikes doe imitate the woords of true teachers whereas their opinions are most different And wee oftentimes see that the ruder sort when as they perceaue some similitude in some either rites or opinions are easily lead to beleeue that the aduersaries of the Church do professe either the same religion with vs or not so bad as wee make it or since that they haue some thing common with vs that it is not much material whether they let passe some thinges or ad some others Wherefore least some shewe of likenes may beguile any man it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight 6 Least we be partakers of the punishments which are to 6. Punishment come on such men Apoc. 18.4 Goe out of her that ye be not partakers in her sinnes and that ye receaue not of her plagues 7 That the wicked may bee left vnexcuseable 7 That the wicked may bee left vnexcuseable For albeit an acknowledging of God is neither sufficient to saluation nor true without the doctrine of the Church yet so much of God is manifested vnto al men as is sufficient to take away al excuse from them for their impiety For neither vnto these very things which may truely bee gathered concerning God by the light of nature and frame of the world do they giue their assent neither go they forward to seeke a more full knowledge of God vnto the which those thinges are as it were spurs to pricke them forward but either they doe quite and clean reiect them or they draw them vnto an other meaning and stitch their own inuentions vnto them besides and against the testimonie of the whole nature of things and their owne consciences So that they are ignorant indeed of God but that of stubbornes and of purpose And this is the very cause why at length they are oppressed with desperation because they are
wee beleeue that the scriptures were deliuered from heauen be the witnes of the church who seeth not that heerby the autoritie of mans voice is made greater then of the voice of God For he that yeeldeth his testimonie vnto an other so that he is the onely or the chiefe cause why credence is giuen vnto the other out of all doubt greater credite is giuen vnto him then vnto the other who receiueth his testimonie Wherefore it is a speech most vnwoorthy the maiestie of God that the voice of God speaking in his holie booke is not acknowledged except it bee confirmed by the witnesse of men Secondarily 2. Reason Our comfort Faith is groūded on approoued witnes therfore not on mans wheras the doctrine of the Prophets Apostles doth preach of so great matters as the certaine knowledge of thē is so greatly desired of all who are well disposed and the conflictes of doubtfulnes in all mens mindes are so great what full assurance of our faith can there bee what sure consolation against the assaultes of temptations if that that voice on which our confidence relieth bee no otherwise knowen vnto vs to bee indeed the voice of God but because men say so in whom wee see so much ignorance error and vanitie to bee that no man scarcely especially in matters of some weight doth attribute much vnto their woorde except other reasons concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked if we going about to stop their mouthes do therefore onely desire that we should be credited that our Religion is from God because our selues say so For if they bee by no other confutation repressed they will with no lesse shew of truth deny it than wee affirme it 4 Reason Witnesses Last of all the scripture it selfe in many places is against this opinion doth chalenge a far higher authoritie vnto it selfe thē which hangeth vpon mens woords For so sayth Christ himselfe Iohn 5. I receiue not the record of man signifieng thereby that his doctrine stood not no not on Iohn Baptists testimonie although yet he did alleadge it but as of lesse account that he might omit nothing by which men might be moued to beleeue Therefore he addeth But I saie these thinges that you may beleeue I haue a greater witnes then the witnes of Iohn And if Christ nowe beeing humbled said these thinges of himselfe then surely shall they be no lesse true of him being in glory and sitting in his throne And 1. Corinth 2. Paul saith My word and my preaching stood not in the entising speech of mans wisedome but in plaine euidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God If so bee then our faith must not rest no not vpon reasons wisely framed by men much lesse shal it depend on the bare word of men Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles as on the foundation the certainty of the Scripture cannot hang on the Churches witnes For so should not the Church be vpheld by the testimonie of the Prophets and Apostles but by her owne And 1. Iohn 5. it is said If we receiue the witnes of men the witnes of God is greater If it be greater then the authoritie of it hangeth not on the record of man But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice then vnto the Church affirming the same Now that it is said of the contrary That they are true the Church alone doth witnesse Answere The minor is false That by the Churches Obiection 1 record alone it doth appeare vnto vs that the sacred bookes which wee haue were written by the Prophets and Apostles whose names they beare in their forhead and that euen vnto vs they are come vncorrupt this we grant not For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints that no fained or forged thing is in these books thē it can be by the Church and all the creatures of the world confirmed They therefore who stand vpon the Churches testimonie alone in this point shew that themselues haue not as yet felt or vnderstood the chiefest testimonies Furthermore they say that the bookes authentike The discerning of bookes Answere The Minor is false 1 The working of the holy Ghost or as they Obiection 2 terme them Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement and therefore that the autority of holy canon doth depend on the churches wisedome But that this difference of the bookes is not determined by the churches iudgement but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church this is easily to be vnderstood if the causes of this difference be considered For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter then in others of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct that they might be the rule of our faith or it cannot be determined neither out of these books themselues 2 The certainty of authours nor out of others which are canonicall that they were written either by the Prophets or Apostles because either they were not penned by those whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit or themselues do not shew any certaine authors of them or by their forme of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this euidence of the spirit or certainty of the authors we builde not our iudgement on the testimonie of the Church but of the bookes themselues And therefore not for the Churches iudgement onely do we iudge some bookes to be canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the canonicall but rather for the verie causes of this difference which wee finde in the bookes them-selues Obiection 3 The Church is more ancient than the Scripture 1. Answere The minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater autoritie it is too trifling For the woord of God is the euerlasting wisedome in God him-selfe Neither was the knowledge of it then first manifested vnto the Church when it was committed to writing but the manifesting of it began together with the
it is manifest that the decrees of the Church are of no lesse authoritie then the expresse sentence of the Scripture But we as we willingly grant that the controuersies of the Church must bee at length determined Aun Not the Church but the holie ghost is iudge in the word and that according to the Sentence of that iudge of whom wee may bee certainlie assured that we can not be deceaued So wee acknowledge this iudge to be not the Church but the holy Ghost himself speaking vnto vs in the Scripture and declaring his owne woords For he is the supreme iudge whose iudgement the Church onely demandeth declareth and signifieth he can not bee deceaued whereas all men are subiect vnto the daunger of error in a word he being the author of the Scripture is the best and surest interpreter of his owne words And therefore the Scripture it selfe in al doubtes recalleth vs and bindeth vs vnto it selfe as 2. Pet. 1. We haue a most sure word of the Prophets to the which yee doe wel that yee take heede as vnto a light that shineth in a dark place Iohn 5. Search the Scriptures Esay 8 To the Lawe and to the Testimonie if they speake not according to this word The Church doth not alwaies speake the words of the holie Ghost it is because there is no light in them For although the holie Ghost speaketh also by the Church yet because shee doth not alwaies speak the words of the holy Ghost she can not be the supreme chiefe iudge of controuersies in Religion For this iudge must be such a one whose sentence may by no means bee called in question But wee haue none such besides the word of God registred in the Scriptures Deciding of controuersies is not taken away Neither doe we at all take away the deciding of controuersies when wee make Scripture iudge of the meaning of the scripture For although contentious persons alwaies seeke sophismes by which they may delude and shift off the testimonies of Scripture yet doe they this against their conscience and the louers of the truth require no other interpreter of the Scripture but the Scripture and doe acknowledge and confesse themselues to be plentifully satisfied by it For whereas vnto men also it is graunted to bee themselues the best interpreters of their own wordes how much more ought this honor to bee yeelded vnto the holy Scripture The way how to decide doubtful places 1 The Analogy of faith Wherefore if controuersie be mooued concerning the meaning of some place in the Scripture we ought much more to doe that here which we would doe in other writinges First of all to consider and respect the anologie of faith that is to receiue no exposition which is against the ground of doctrine that is against any article of faith or commaundement of the Decalog or against any plaine testimonie of Scripture 1 Cor. 3. 2 Examining of Antecedents Consequents euen as Paul admonisheth forbidding to build wood hey stubble vpon the foundation Secondly to weigh the thinges that goe before and follow after that place which is in question that so not onely nothing contrary to these may be faigned on it but also that that may bee set for the meaning of it which these require For these either not beeing obserued or beeing dissembled the meaning of the Scripture is not seldome depraued Psalm 91. So those words of the Psalme Hee shall giue his Angels charge ouer thee that they shall beare thee in their handes that thou hurte not thy foote against a stone The Diuell tempting Christ interpreteth them as if they serued to maintaine ouer-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to bee vnderstood of men doing those thinges that are proper vnto their calling Thirdly 3 Resorting to places which teach the same more clearly wee ought to search euery where in the Scripture whether there bee extant any place where it stands for confessed or is manifest or may bee shewed that the same doctrine in other woordes is deliuered touching the same matter which is conteined in that place which is in controuersie For if the meaning of the clearer and vndoubted place be manifest vnto vs wee shall also be assured of the place which is doubted of because in both places the same is taught as when Rom. 3. it is said We conclude that a man is iustified by faith without the workes of the Lawe That in this place to be iustified by faith is not to please God for the worthines of faith but for the merit of Christ apprehended by faith and that the woorkes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places doe teach vs which in moe and clearer woordes deliuer the same doctrine concerning the iustification of man before God as in the same chapter By the woorkes of the Law shall no flesh bee iustified in his sight for by the Law commeth the knowledge of sinne But now is the righteousnes of God made manifest without the Law hauing witnes of the Law and of the Prophets The righteousnes of God by the faith of Iesus Christ vnto all and vpon al that beleeue for there is no difference For all haue sinned and are depriued of the glorie of God and are iustified freelie by his grace through the redemption that is in Christ Iesus 4 Conferring like places togither Fourthly wee must conferre places of Scripture where though the same woords bee not spoken of the same thing yet the like woordes and formes of speaking are vsed of the like thinges For if the interpretation of the like place bee certaine and there bee the same causes for the like interpretation to bee giuen in the place that is in controuersie which are in the other then of like places wee must giue one and the same iudgement The Lord willeth Mat. 5. to put out our eie to cut off our hand if it be a cause of offence vnto vs. Now whereas the Law forbiddeth vs to maime our bodie Thou shalt not kill that therefore by this figure of speech the Lord would haue vs that wee should rather forsake thinges most deere vnto vs then that by the lust and motion of thē wee should suffer our selues to be withdrawen from God the like forme of speech otherwhere vsed to signifie things most deer and precious doth shew as Ierem. 22. If Iechoniah were the signet of my right hand yet would I plucke thee thence And Deut. 32. Hee kept him as the apple of his eie 5 The catholike Church When once according to these rules the controuersie concerning the text meaning thereof is iudged we may lawfully also descend to the consent of the Church yet putting great space betwixt not without great aduisement For least by the name of the Church we be beguiled first of all no sentence or
sinnes are the causes of all that follow The reasons 1. Because by one man sinne entred into the world 2. Because man and the Deuill are able by their owne nature to sinne against the lawe And that first sinne or first fall in Paradise is the cause of originall sinne both in Adam who fell and in others who haue their discent from him Originall sinne is the cause preparatiue as it were of all actuall sinnes according to that of Paul Sinne that dwelleth in me doth it and euill and corrupt inclinations doe carry me to euill actions Causes impulsiue of sins are those obiectes which sollicite men to sinne Yea actuall sinnes are the causes also of those sinnes that follow them Former actuall sinnes cause of others which follow after not onely in them which first sinned but also in others Furthermore whereas the scripture teacheth that the sinnes which followe are the punishmentes of those that went before and the fault or desert is an impulsiue cause of punishment it is manifest that actuall sinnes which goe before are the causes also of those that follow them euen as of other punishments or calamities which are purchased by our sinnes And that is to bee vnderstood aswell of the falles of those that commit the sin as of others fals with which aswel they are punished whose falles they are as they who first sinned as the sinnes of the Parents are punished by the sinnes of the children the sinnes of the subiects by the sinnes of the Magistrates or contrariwise as cap. 1. to the Romans of purpose is declared Wherefore God gaue them vp to their hartes lusts vnto vncleannes And 2. Thes 2. Whose comming is by the working of Satan with al power and signs and lying wonders in all deceiuablenes of vnrighteousnes among thē that perish And Exod 2. I the Lord thy God am a iealous God visiting the sinnes of the fathers vpon the children vnto the third and fourth generatiō of them that hate me And 2. Sam. 12. Thus saith the Lord behold I will raise vp euill against thee out of thine owne house and will take thy wiues before thine eies and giue them vnto thy neighbour God the causer of sinnes as they are punishmēts but not as they are sinnes If humane reason doe here obiect That God is the author causer of punishmēts If therefore sins be the punishments of sins it followeth that God is the cause of sinnes We answere that there is a fallacie of the accident in the Minor For it commeth to passe by an accident that is by the fault of those who sinne that when by the iust iudgement of God either themselues or others are punished by euil men they in the meane season God permitting that is not shewing them that he would haue those things to be done by them for to punish them which things yet he hateth and which he will punish both in this life and the life to come do fulfill their desires swaruing from the law of God estrainging themselues more and more from God by sinning doe purchase more grieuous punishmentes vnto themselues Or if we will distinguish the Maior it is in effect the same For punishments come from god as author and causer of them as they are punishmentes but in asmuch as they are sinnes so they come God neither willing them nor approuing them nor causing but onely permitting For to permit this kinde of punishments which sinners by sinning inflict ether vpon themselues or others is nothing else than not to cause that euill men shoulde doe this which God woulde haue done for punishment to the same ende that they may obey this will of God So also we answere to that Argument The priuation or want of righteousnes and diuine wisedome god inflicteth as a punishment vpon men but that priuation is sinne Therefore god is the causer of sinne For this priuation is not sinne as by the iust iudgement of God it is inflicted but as it is of men themselues voluntarily brought vpon them by their owne misdeedes and demerites and is admitted or receiued into the minde will and hart euen as euill actions are not sinnes as they are gouerned by god but as they are done by men They say further He that mindeth the end mindeth also the meanes God mindeth the ends of sinne Punishment and the manifestation of Gods glory and iustice are not the endes of sinne because men are not by them moued to sinne that is punishment and the shewing of his iustice and wrath in punishment Wherefore he mindeth sinnes also by which those ends are come vnto But the Minor is to be denied that punishment the manifestation of the glory of god are the endes of sinne For the end is that which moueth the efficient cause to bring forth an effect but punishment or the manifestation of the glory of god do not moue the sinner to sinne These cannot therefore bee saide to bee the ends of sinne But those are the proper ends of sinne which the Deuils and men respect in sinning that is the destruction of men the fulfilling of euill desires the oppression and reproche of God and his truth God respecteth those as ends not of mens sin but of his permission of their sinne If they reply that men indeede haue not those endes but that god respecteth them For that which god permitteth to shewe his iustice by punishing it the end which god proposeth thereof is the punishment of the sinners and his owne glorie But he permitteth sin to punish it and to declare himselfe iust by punishing it therefore these are the endes of sin in respect of the purpose intent of god we deny the Maior For God suffering sin to be committed respecteth as the end not of an others worke that is of the sin of Deuils or mē but of his own work that is of his permission of sinne the punishment of sinnes and the manifestation of his owne iustice For sin is one thing and the permission of sinne another whereof is spoken Exod. 9. For this cause haue I appointed thee to shew my power in thee and to declare my name throughout all the world Prouerb 16. The Lorde hath made all thinges for his owne sake yea euen the wicked man for the day of euill Roman 9. God being willing to shew his truth and to make his power knowen hath suffered with long patience the vessels of wrath prepared to destruction Wherefore punishment is not the end but the consequent or proper effect of sinne and an accidentary effect thereof is the manifestation of the glorie of God as Paul sheweth Rom. 3. For if the veritie of God hath more abounded thorough my lie to his glorie c. If here againe they reply He that will the consequent will also the antecedent How God is said to will punishment which is the consequent of sinne and not sinne it selfe which is the antecedent But God will these things which are
either doth not moue the next cause of the effect or doth not intend and mind the effect neither is appointed thereunto it cannot be said to be a cause of that effect but by an accident as when of a good father is borne an euil and euil-liuing sonne or of a good father a good and wel-liuing son when a godly Magistrate by his commandement moueth the will of a wicked executioner to execute a guilty person and he being impelled either by desire of reuenge or by hatred or by cruelty reioiceth at his euil whom he executeth and so committeth murther before God and lastly when one maketh a sword and another vseth it either wel or il Now as often as the next cause is either before the bringing foorth of the effect depraued or in the verie bringing of it foorth either by it selfe or by another cause then bringeth it forth a bad effect which the cause remoued or a farre off that either bringeth forth or moueth this next cause neither intendeth neither as by any ordination or appointment vnto it produceth As when the wil hand of the cleauer purpose to cut a thing and the iron being too dul causeth that to break which is taken in hand to be cut So also God maketh and moueth the wil but because the wil of men is depraued by the diuel and it selfe it bringeth forth sin which God neither when he maketh nor when he moueth the wil intendeth or mindeth to bring forth Wherefore it followeth not at al that God is the cause of those sins which are committed by his creatures depraued and corrupted of themselues Likewise it is obiected Second causes are able to do nothing without the first cause which is God Wherefore neither is sinne brought forth neither doe they depraue themselues but that also the first cause worketh it with them God the first cause doth not concur with secondarie causes to the bringing forth of sinne We aunswere to the antecedent The second causes do nothing without the first cause that is without the first cause preserue them and mooue them to doe so far forth as it is good which they doe but they doe without the first cause concurring with them to the bringing forth of euil as it is a fault or of sin Isa 30. We to the rebellious children saith the Lord that take counsel but not of me and couer with a couering but not by my spirit that they maie laie sin vpon sin How the good will of man corrupted it selfe Likewise they obiect That which is good cannot by sinning corrupt it selfe except it be some other waie corrupted as it is said A good tree cannot bring forth euil fruit The wil of the diuel and Adam before the fal of both was good Therefore it could not corrupt it selfe by sinning except it were by some other means corrupted We deny the Maior For although the creature be good yet God not preseruing his goodnes that is mouing or willing that his wil should be moued by outward obiects neither in the meane season lightning and gouerning the wil with the knowledge of his own diuine will it is not only possible but it must necessarily folow that he must sinne become an euil tree and thorough his owne wil and fault auert himselfe from God run to worse and worse and purchase blindnesse the iust punishment of sin both vnto him and his as it is said Without me ye can doe nothing Againe it is obiected He that withdraweth grace from the sinner without which sin cannot be auoided he is the the cause of sinne God did withdraw his grace frō man without which hee could not persist in righteousnes Wherefore God was the cause of mans sinne Wee deny the Maior First because God was not bound to man to preserue that grace in him which he gaue him Secondly because he withdrew his grace for man beeing willing thereunto and reiecting it of his owne accord Thirdly because he withdrewe his grace not that he did enuie man righteousnes and eternal life or that he is delighted with sin but to trie him that is to shew how the creature is able to doe or keepe no goodnes without the singular goodnes and mercy of his creator and so god is not at al the cause of sin although sin doth necessarily follow this withdrawing in him from whom the grace is withdrawn So then when God did withdraw his grace frō man not God withdrawing it but man reiecting it is the cause of his owne sin destruction Againe they say God wil the temptation of man yet not the sinne of man He that wil haue him to be tempted whom he knoweth certainly wil fal if he be tempted he will the sinne of him who falleth But God would that man should bee tempted of the diuel whō he knew certainly would fall for otherwise mā could not haue bin tempted Wherefore God is the cause of his fal Here also we deny the Maior For he is not the cause of sin who wil haue him that will fall tempted for to try or to make manifest the weaknes of his creature but the diuell tempting man to this end that he may sinne and be separated from God and man obeying the tempter against the commandement of God are the causes of sin For the antecedent which being put must necessarily haue another thing consequent thereof is not the cause of the consequent except it worketh somewhat in producing the consequent But God neither in withdrawing his grace neither in that he doth wil the temptation of man worketh in producing of sin as it is sin because he neuer intended it Againe they obiect That is not of God but of man and the Diuel which maketh sinne He that is the cause of those thinges which make sin is the cause of sin God is the cause of those things which make sin that is of the action which is the matter and of the priuation of rightnes in man which is the form of sin Wherefore he is the autor of sin To these the aunswere hath beene made before For the Minor is to be denied Because the action priuation of the diuine light direction do make sinne as they are contrarie to the Law And they are contrary to the law of God and make sin as they are committed by man are in him but as they are guided by God inflicted they are not sin but a trial of him that would sin or a punishment of him that had sinned Wherefore that is not of God but of man and the Diuell which maketh sin Whether God would the fall of Adam and how Last of al they vrge Seeing that God would the fa◠of Adam either as it was sin or as a punishment and coulde not will it as a punishment because no sin had gone before which should be therewith punished it seemeth to follow that God would that worke as it was sin But this consequence also is deceitful
a voluntary assent folowing chooseth that which God wil sheweth to be chosen 3 It appertaineth as well to the vnderstanding as vnto the will that God as he vnchangeably knoweth all things 3 God determined all things which he will from euerlasting and wil them vnchangeablie we determine what we wiâ—l in time many times change from that which we fiâ—st determine so also hath determined from euerlasting and will vnchangeablie al thinges which are done as they are good permitteth them as they are sins Now as the creatures notions and iudgements of thinges so also their willes are chaungeable so that they will that which before they would not and will not that which before they woulde For seeing that al the counsels of God are most good most iust and most wise he neuer disliketh correcteth or changeth them as often-times men doe when as they doe perceiue themselues to haue determined anie thing vnaduisedly before Neither doth God depend on their second causes either motions actions or mutations or doth aduise according to them as doth the creature but himselfe beeing the first cause al the actions of al creatures depend on him For he doth not as men take aduise concerning the end by viewe of meanes or things antecedent leading thereunto but according vnto his decree concerning the end consequent he doth decree ordaine the means antecedents that is God woorketh not thereafter as hee seeth the second causes to woorke but he causeth or permitteth the second causes so to worke as he himselfe hath decreed and purposed to woorke Hither appertaine those sayings Num. 23. God is not as man that he shoulde lie Mal. 3. I am the Lord and change not The vnchangeablenes of Gods purpose taketh not away the libertie of his will Obiection Hee that can not change his counsaile and purpose hath not free-will But God cannot change his counsail and purpose which he hath once appointed Therefore his will is not free First we deny the Maior For not he which doth not change his purpose which hee hath once appointed hath not liberty of wil but he which could not purpose any other thing beeing let by some external cause But the liberty of god consisteth not in the change of his wil or purpose but in this that God will all thinges whatsoeuer hee will altogether with his will and of himselfe and could haue hadde otherwise decreed or not decreed all thinges which hee decreed from euerlasting of the creation preseruation and gouernment of things according to these sayings Matthew 19. Luk. 18. With men this is impossible but with God al thinges are possible These and the like sayings shew that God hath so appointed from euerlasting with himselfe the creation of things and the gathering sauing of his church not as if he could not haue not don this or not haue appointed it otherwise but because so it seemed good to him neither must men seeke anie superior cause thaÌ„ his wil of al his diuine works which he exerciseth in his creatures neither is there any other necessitie to be found in them than which dependeth of the most free appointment of god himselfe For as to resolue of such a purpose as is to be changed so also to change it either to better or to worse is rather seruitude or bondage than freedoome and libertie For it proceedeth of ignorance or impotencie For they change their counsels and purposes who either or in taking them or are not able to perfourme the counsaile which they haue taken But to resolue of such a purpose as might alike either haue beene decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and diuine libertie Nowe God whatsoeuer he hath decreed could either not haue decreed it at al or haue decreed it otherwise And that he changeth not that which he hath once decreed the perfectnes of his nature euen his infinit wisedome and goodnesse is cause thereof For most wisely and rightlie doth he decree all thinges constantlie persisteth in that which is good right Wherfore the immutability in god doth aswell not diminish his libertie as his immortalitie other things which are proper vnto his diuinitie Secondly if any man vrge that it is a point of liberty not onlie to resolue of anie aduise what he will but after he hath resolued to bee able either to followe it or to change it we vnderstand by those things which haue beene alreadie spoken that this doth agree to the creatures which may or in their purposes and therefore stand in need of changes alterations but not to god who can neuer er and therefore requireth no change of his purpose Lastly if they reply That not to be able to alter a purpose once vndertaken is a defect of abilitie or power therefore against the libertie of God we answere that the antecedent of this reply is true if the change of it be impossible by reason of some impediment comming from some external cause or by reason of defect of nature or ability but the antecedent is most false if the impossibilitie of change proceed from a perfection of that nature which is not changed from a wisedome and rightnesse of that purpose which is vnchangeable and from a perseuerance and constancy of the will in that which is good and right after which sort it is apparant to be in God Gods directing of out wil taketh not away the lâ—bertie thereof But against that where it was said that the wils of all creatures are so guided by God that neither they are able to will what hee from euerlasting hath not decreed neither not to will what hee hath decreed for them to will more question is vsed to bee made 1 That which is ruled by the vnchangeable will of God doth not woorcke freelie The will of Angels and men is ruled by the vnchangeable will of God Therefore either it hath no libertie or the choise which it maketh is not tied to the will of God Answere wee make to the maior by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which GOD so ruleth as hee sheweth the obiect vnto the vnderstanding and by it effectuallie mooueth and affecteth the will to choose it that dooth notwithstanding freelie woorke albeit it bee inclined at the becke and will of GOD whither hee will haue it For to woorcke freely in the creatures is not to woorcke without anie ones gouernment but with deliberation and with a proper and selfe-motion of the will although this motion be elsewhence raised ruled Wherefore it is not the immutabilitie and operation of the diuine will and prouidence which is against this libertie but a priuation and constrainte of iudgement which is an impulsion or a motion proceeding not from an inwarde cause or facultie but
Maior For the promise euen in those who receiue it not hath this vse that it may bee made manifest that God doth not reioice at the destruction of any and that hee is iust in punishing when as he doth so inuite thē vnto him who through their ingratitude contemne and refuse gods promises Secondly we distinguish that vnto them indeed the promise is vnprofitable to whom the condition adioined is neuer made possible through faith and grace of iustification by Christ and of regeneration by the holy Ghost But so it is made possible vnto the elect Wherefore God deludeth nether but earnestly declareth to both of them what they ought to be vnto whom he giueth euerlasting life and how vnwoorthy they are of Gods benefites and shall neuer bee partakers of them vnlesse by the free mercy of God they be exempted from destructiō further also he allureth more and more and confirmeth the faithful to yeeld obedience Lastly they cite also other sayings which seeme to place conuersion and good-woorks in the will of men Psal 119. I haue applied my heart to fulfil thy statutes 1. Ioh. 5. verse 18. He that is begotten of god keepeth himselfe These the like sayings attribute the woorke of god vnto men first because they are not only the obiect but the instrumēt also of gods woorking which the holy spirite exerciseth in them Then because they are such an instrument which being renewed and moued by the holy spirit doth also it selfe woorke together and mooue it selfe For there is not one effect ascribed vnto the holie ghost and another to mans will but the same to both vnto the holie ghost as the principal cause vnto mans will as a secondarie and instrumentall cause The third degree of libertie in man regenerated The third degree of libertie belongeth to man in this life as he is regenerated but not yet glorified or in whom regeneration is begun but not accomplished or perfected In this state the will vseth her libertie not onely to worke euill as in the second degree but partly to doe ill and partly to do well And this is to be vnderstood two waies First that some works of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some euil displeasing to god which they do contrary to the commaundement of God which is manifest by the infinit fallings of holy men Secondly that euen those good works which the conuerted doe in this life albeit they please God by reason of Christes satisfaction imputed vnto them yet are they not perfectly good that is agreeable to Gods law but vnperfect stained with many sins therefore they cannot if they be beheld without Christ stand in iudgement escape damnation The cause of the renewing and beginning of this liberty in man to good is the spirit working by the wil. The cause for which the wil beginneth to work well is this because by the singular grace or benefite of the holy spirit mans nature is renewed by the word of God there is kindled in the mind a new light knowlege of god in the hart new affections in the wil new inclinations agreeing with the Lawe of God and the will is forcibly and effectually mooued to doe according to these notions and inclinations and so it recouereth both the power of willing that which God approueth and the vse of that power and beginneth to bee conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God wil circumcise thy hart the hart of thy seed that thou maiest loue the lord thy god with al thine heart Ezec. 36.26 A new hart wil I giue you and a newe spirit wil I put within you and I wil take away the stony hart out of your body and I wil giue you an heart of flesh and I wil put my spirit within you and cause you to walke in my statutes Act. 16. The Lord opened the hart of Lidia that she should attend to those things which were spoke of Paul 2. Cor. 3. Where the spirit of the Lord is there is libertie Why the will in the regenerate vseth liberty not onely to good but to euil also The causes for which the will vseth her libertie not onely to the choosing of good but of euill also are in number two The first for that in this life the renewing of our nature is not perfect neither as concerning the knowledge of GOD neither as concerning our inclinations to obey GOD and therefore in the best men while they liue here remaine stil many and great sinnes both originall and others The Second for that the regenerate bee not alwaies ruled by the holy spirite but are sometimes for a time forsaken of GOD eyther for to try or to chastise or humble them but yet are recalled to repentaunce that they perish not Of the first cause it is said Rom. 7. I knowe that in me that is in my flesh dwelleth no good thing for to wil is present with mee but I finde no meanes to performe that which is good Marc. 9. I beeleue Lord but help thou my vnbeliefe Of the second cause it is said Psa 51. Take not away thy holy spirit from mee Isaiah 63.17 O Lord why hast thou made vs to erre from thy wayes and hardned our heart from thy fear Returne for thy seruaunts sake 1. Kings 8.57 The Lorde our God bee with vs that hee forsake vs not neither leaue vs. Therefore the regenerate man in this life doth alwaies goe either forwarde or backewarde neuer continueth in the same state Hence are deduced these 2. conclusions first as man corrupted before he be regenerated can not begin new obedience pleasing acceptable vnto God So he that is regenerated in this life although he beginne to obey God that is hath some inclination and purpose to obey God according to all his commaundementes and that vnfained though yet weak and strugling with euil inclinationes affectiones and desires and therefore there shine in his life and manners a desire of pietie towardes God and his neighbour yet can hee not yeeld whole and perfect obedience to God because neither his knowledge nor his loue of God is so great and so syncere as the law of God requireth and therefore is not such righteousnes as may stande before God according to that saying Psal 143.2 Enter not into iudgement with thy seruaunt for in thy sight shall none that liueth be iustified The second They who are ōcuerted can no farder retein good inclinations neither thoughts and affections and a good purpose to perseuere and go forwarde therein than as the holy spirit worketh and preserueth these in them for if he guide and rule them they iudge and doe aright but if he forsake them they are blinde they wander slip and fall away yet so that they perish not but repent and are saued if so bee they were euer truely conuerted 1. Cor. 4. What hast
GOD doth not inflict punishment but on those who sinne but to bee forsaken of the holie Ghost is a punishment of sinne and vnthankefulnesse Therefore no man is forsaken of the holie Ghost but who hath first deserued that forsaking through his owne stubbornes The aunswere hereto is double Fisst the Argument may be graunted as concerning the regenerate For in them as long as they are in this life there is alwaies so much remaining of sinne as they deserue not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiuen them for Christ therefore they are freed from euerlasting punishment yet are they not free from chastisementes so long as the remnaunts of sinne abide in them There is therefore in respect of their sinnes also alwaies most iust cause why sometimes for a season God woulde bereaue them of the grace and guiding of his spirite As it is in the second of Samuel the twentie and fourth Chapter And the wrath of the Lord was again kindled against Israell and hee mooued Dauid against them in that hee saide Goe and number Israell and Iuda Euery forsaking or rather sleeping as it were of the holy ghost in the regenerat is not a punishment neither done to that end Secondly we answere to the Minor that euery forsaking is not a punishment or done to that end as to punish but sometimes also for tryall that is for to make knowen and open the weakenes euen of the best and holiest both to themselues and others that they may learne that they cannot for one instant or moment stand against the tentations assaults of Satan if they be not presently sustained and ruled by the conduct of the holy spirite and that so they may be made more watchful and more earnest to cal hereafter for the assistance of the holy spirite to beware of relapses fallinges Lastly that both in this life in the world to come they may the better know and set forth their own vnworthines and the mercie of God towardes them who hath reclaimed and recalled them out of so many grieuous sinnes vnto himselfe and hauing deserued a thousand times death and destruction hath not yet suffered them to perish For these causes it is saide 2. Cor. 12. Least I shoulde bee exalted out of measure through the abundance of reuelations there was giuen vnto me a pricke in the flesh And Rom. 11. God hath shut vp all in vnbeliefe that he might haue mercie of all Against this they say That God doth promise the assistance of his holy spirite to all that aske it But this is generall onely concerning finall perseueraunce but not so as touching continual perseuerance For God promiseth no where that he will so guide his saints by his spirite in this life that they shall neuer fall By this which hath beene said that obiection also vanisheth to nothing when they say That the conuerted seeing they haue in their owne power to depart from that which is right and to resist haue also perseueraunce in their owne power For although hee constraineth not or violently draweth their wils but maketh them of rebels and enimies willingly of their owne accorde to become the sonnes of God and as concerning mens wils in this life there is nothing more prone than they to euill yet as touching the counsel purpose and working of God euidence of truth constraineth euen the aduersaries themselues to confesse that it cannot be but that the wil of man must then obey when God according to his euerlasting counsels hath decreed forcibly to moue incline it either to conuersion or to perseuerance Neither doth this immutabilitie and efficacie of Gods purpose take away the libertie of will in the conuerted but rather increaseth preserueth it and how much the more effectually God moueth it with so much the greater propension and readines it both will and doth good which the example of the blessed Angels cōfirmeth This is also more friuolous that they say That the godly are made careles and slouthfull and the desire to perseuere is diminished in them if they heare that their perseueraunce dependeth of the grace of the holy spirite alone For we may very well inuert this and returne it vpon our aduersaries seeing nothing doth more giue an edge vnto the saints and those who are indeed godly to a desire and indeuour to beware of falling and to a daily and earnest calling vpon God than if they knowe that they cannot so much as one moment stand against the tentations of the Diuel and their fleshe except by the vertue and instinct of the holy spirite they bee withdrawen from euill and bee forceably moued to good but contrariwise that opinion as experience teacheth maketh men careles and lesse minding to beware of sin by which men imagine that it is in their owne power to depart from god listening a while and yeelding to their owne lusts and to returne againe to God as oft as themselues thinke good so to doe Now if so bee this sentence concerning true perseuerance depending of the grace of the holy spirite breed in the reprobate and prophane men a carelesnesse and contempt of God it is both foolish and iniurious to iudge of the elect and godly by their humour or for their frowardnes to hide and smoother the truth Lastly against the defectes of libertie in the second and third state or degree of man they obiect after this sort If whole conuersion and perseuerance doe so depend of Gods will and doe the worke of God in men that neither they can haue it in whom hee doth not worke it neither they cannot but haue it in whom he will worke it that then not onely the libertie but all the action and operation of the will is taken away and there remaineth onely that it bee constrained and suffer which is against the scripture experience the inward strife and combate of the godlie and our owne confession But we answere that the will is not therefore idle when as it doth not resist the spirit forciblie mouing it For to assent also obey is an actiō of the wil. The working of the instrumentall cause which is our will is not taken away when we put the working of the principal cause which is God But when they reply That we make that obediēce of the wil in conuersiō perseuerāce wholy the worke of god so leaue nothing to the wil what to doe they run into an other paralogism of consequēt wheras they remoue the working of the second or instrumental cause for that the first cause or principal agēt is put For that which is so wholy the work of god in mā that man is only as the subiect in which god worketh in that we grant that the wil is only passiue suffreth doth work nothing as in imprinting or working or maintaining in the will heart newe qualities or inclinations But that which is
doth not good fortune followe a good conscience And therefore hee murmureth against God and fretteth as did Cato and others 5. The finall causes in their chastisementes trials 5. The final causes of their afflictions and Martyrdomes Those causes are first Gods glorie The torment is lesse to the godly when they know that GOD is honoured by their sufferings and that thereby they shewe their thankefulnesse vnto him Psalm 119.75 Thou art iust O Lorde and thy iudgements are right Secondly Our saluation which is accomplished by afflictions Psalm 119.71 It is good for mee that I haue beene afflicted 1. Cor. 11.32 When wee are iudged we are chastened of the Lorde because wee shoulde not bee condemned with the woorlde Thirdly the saluation of others that is their conuersion and confirming For Actes 5. The Apostles reioyced euen because they sawe many by their ministerie to bee conuerted vnto GOD and faith to bee confirmed in others by the example of their afflictions and constancy in the truth and doctrine that they were counted woorthy to suffer rebuke for Christs name The Philosophers say It is a good end for which thou sufferest that thou maiest saue thy country and attaine vnto euerlasting renowme and glory But yet in the meane season wretched man hee thinketh what will these thinges profite me when my selfe perish But we are chastised that wee may not perish with the world 6. The comparing of ends euentes 6. The conference and comparing together of euentes It is better for a short time to be chastised of the Lord with certaine and assured hope of a glorious deliuery than to liue in plenty and aboundaunce of thinges and to be pulled from God and to run into euerlasting perdition The Philosophers conferring and comparing euils together finde but little good arising out of so manie euils 7. The hope of recompence Because the true good for the obtaining whereof they suffer euils they are wholy ignoraunt of 7. The hope of recompence Matth. 5.12 Your rewarde is great in heauen Wee knowe that there remaine other blessinges for vs after this life nothing to be compared with these momentary afflictions Euen in this life also the Godlie receiue grater blessinges than other man For they haue GOD pacified and pleased with them and other spirituall giftes and the beginning of eternall life Therefore also corporall blessinges are profitable for their saluation Marc. 10.29 There is no man that hath forsaken house or bretheren or children or landes for my sake and the Ghospels but hee shall receiue a hundred-fould nowe at this present and in the woorlde to come eternall life Psalm 37.16 A small thing to the iust man is better than great riches to the wicked Roman 5.3 Wee reioyce in tribulations A recompence in small euils doth in some sort comfort the Philosophers but in great euils not at all because they thinke that they hadde rather want that recompence than buie it so deare the reason whereof is because the recompence is but vncertaine small and transitorie 8. The example of the Sonne of GOD. For the seruaunt is not aboue his Maister Iohn 15.20 8. The Examples of Christ and his Saintes who haue suffered before vs. And God will haue vs to bee made like to the image of his Sonne Roman 8.29 And Philip. 2.5 Let the same minde bee in you that was euen in Christ Iesus 2. Cor. 8.9 IESVS CHRIST beeing rich for your sakes became poore Let vs accompany therefore Christ in ignominy and in glory For both the thankfulnesse which we owe requireth this and seeing Christ hath died not for his owne profite but for ours why shoulde wee refuse to suffer any thing for our owne profite and commodity Likewise the examples of other holy and godly men who haue suffered with the sauing both of themselues others haue not perished in afflictions but haue beene maruailouslie saued preserued Mat. 5. So did they persecute the Prophets which haue beene before you The examples therefore of holy Martyrs doe comfort and hearten vs while we thinke that we are not better than they but rather woorse And therefore ought wee much more patiently to beare our crosse Againe seeing they haue beene preserued by GOD amiddest their afflictions and haue escaped out of them wee haue confidence also that wee shall bee preserued and deliuered because the Loue of GOD towardes his is immutable and knoweth no chaunge 9. 9. The certaine presence and assistance of goâ—â— The presence and assistaunce of GOD in all cases and chances of our life Wee know that God hath a care of vs euen in our crosse that he will defend comfort strengthen and establish vs by his spirite that wee may not through griefe and paine forsake him 1. Cor. 10.13 God doth not suffer vs to be tempted aboue our power Psal 19.15 I am with him in his tribulation Iohn 14.16 I will send you another comforter Iohn 14.23 I my father will come vnto him Ioh. 14.18 I will not leaue you comfortles Esay 49.15 Can a woman forget her child and not haue compassion on the Son of her wombe Though shee should forget 10. The final and ful deliuerie yet will I not forget thee 10 The finall and full deliuerie For as of punishment so also of deliuerie there are three degrees The first is in this life where we haue the beginning of eternall life The second is in our bodily death when the soul is caried into Abrahams bosome The third is after the resurrection of our bodies when wee shall bee both in body and soule perfectly blessed that is fully deliuered from all both sinne and punishment Ioh. 10.28 No man shall plucke them out of mine hande Rom. 8.30 Whom he iustified them also he glorified Reu. 21.4 God shall wipe away all teares from their eies Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERIE 12 Seeing then by the iust iudgement of God we are subiect both to temporall and eternall punishments is there yet any meanes or way remaining whereby we may be deliuered from these punishments be reconciled to God GOD will haue his iustice a Exod. 20.5 23.7 satisfied wherefore it is necessary that b Rom. 8.3 wee satisfy either by our selues or by another 13 Are we able to satisfie by our selues Not a whit Naie rather we doe euerie day c Iob. 9.2.3 15.15 Mat. 6.12 increase our debt 14 Is there any creature able in heauen or in earth which is only a creature to satisfie for vs None For first God will not d Heb. 2.14 punish that sin in any other creature which man hath committed And further neither can that which is nothing but a creature sustaine the wrath of god against sinne and e Psal 130.3 Iob. 4.18 25.5 deliuer others from it 15 What manner of Mediatour
made against the distinction of the Maior proposition in appointing either our selues or another Where only one meanes of satisfieng is put downe there must not be sought for or set downe another But the Lawe acknowledgeth and putteth downe onely one means and way of satisfieng to witte by our selues Therefore wee must not set downe also another neither must wee say either by our selues or by another Aunswere We graunt the whole reason being vnderstoode of the Law or according to the declaration of the Law For in the Law in vaine is sought the way of satisfieng by another Againe the Law teacheth onely one way or meanes of satisfieng yet so that it no where excludeth or denieth the other meanes which is by another For no where doth the Lawe say ONELY by our selues satisfaction must be made to the Law And albeit God did not expresse that other meanes in the Law yet in his secret counsail hee vnderstood it and left it to bee reuealed by the Gospel The law requireth our selues to satisfie The gospel sheweth and Gods mercie admitteth another to satisfie In this therefore we must seeke it This double meanes of satisfieng is to be obserued the former meanes of satisfaction the Law and iustice of God requireth to wit that satisfaction be made by vs the other doth the Gospel declare and the mercy of god admit Reply The doctrine of the Gospel then is disagreeing from the Law Aunswere It is not disagreeing Because the Law putteth it not exclusiue as shutting out al other neither what the Law teacheth not dooth it therefore deny or take away Lastly that a Mediatour is necessarie to make satisfaction to the iustice of God for vs many other thinges declare 1. The tremblings and tormentes of conscience in euerie one 2. The paines of the wicked 3. The sacrifices ordained by God whereby was desciphered Christes onely perfect Sacrifice 4. The Sacrifices of the Heathen For when as they were pressed with the prickes of conscience they sought for a meanes without themselues whereby they might pacifie God 5. The Sacrifices of hypocrits 6. The sacrifices of Papistes 3 What is the office of a Mediatour THe office of a Mediatour is To deale with both parties What the mediator doth with God both the offended and the offender First with GOD who was offended our Mediatour had necessarily to do these things 1. To make intercession for vs vnto him and to craue pardon for our fault 2. To offer himselfe for to satisfie 3. To satisfie indeede the iustice of GOD by suffering for our sinnes punishment sufficient though temporall 4. To craue of God and also to obtaine that he would accept of this satisfaction as a price of sufficient woorthinesse for which hee woulde account vs for Children pardoning our offences 5. To bee our surety and to promise in our behalfe that at length we wil leaue off to offend him by our sinnes Without this suretiship or promise intercession findeth no place no not with men much lesse with God Secondly with the party offending that is with vs What he doth with man our Mediator must do these things 1. He must be the messenger or embassador of God the father vnto vs that is to shew and open this decree of the father that hee dooth present himselfe to make satisfaction for vs and that God wil for this satisfaction pardon vs and receiue vs into fauour This vnlesse he should perform we should bee euer ignoraunt of this will of God and so should not be desirous of so great a benefit nor euer attain vnto it For there is no desire after that which is vnknown 2. Hee must perfourme this satisfaction by the pouring out of his owne blood because otherwise the iustice of God shoulde be violated 3. He must impute and apply that satisfaction vnto vs. 4. Hee must cause vs by giuing his holy spirite vnto vs to agnise this so great a benefit and to embrace and not reiect it For neither can any reconcilement be or any amity be knit betweene parties who are at variaunce except both partes accorde 5. Hee must by the same spirite cause vs to leaue off to sinne and beginne to bee conformable to Gods Lawe that is he must regenerate vs and restore the lost Image of god in vs. 6. He must preserue maintaine shield vs in this reconcilement and obedience begunne in vs against the Diuels and all enimies yea against our owne selues least we reuolt againe 7. Hee must glorifie vs being raised againe from the dead that is perfect and finish our saluation which is begun or all the giftes both which we haue lost in Adam those which himselfe hath merited for vs. In merit and efficacie doeth the Mediatourship consist The office therefore of the Mediator consisteth in merite in efficacy or forcible operation For in these two are all those things which we haue mentioned comprehended absolued Ioh. 10. I laie downe my life for my sheep I giue vnto them eternall life God giueth vs eternall life and this life is in his Sonne Iohn 1. In him was life Iohn 5.26 As the Father hath life in himselfe so likewise hath hee giuen to the Sonne to haue life in him-selfe As the Father raiseth vppe the dead and quickeneth them euen so the Sonne quickeneth whome hee will The benefites of the Mediatour Nowe when question is made of the office of the Mediator question is made withall concerning his benefites For the office inioyned of God vnto the Mediatour is to bestowe benefits which Paul 1. Cor. 1.30 compriseth in fowre generall heades as it were when hee saith Christ is made of God vnto vs wisedome and righteousnesse and sanctification and redemption I. Wisedome 1 He is called wisedome first because he is the matter or subiect of our wisedome 1. Cor. 22. I esteemed not to know any thing among you but Iesus christ him crucified This is our chiefest wisedome to knowe and beleeue that Christ is appointed our sauiour by whom wee beeing reconciled to GOD haue giuen vnto vs the holy spirite righteousnesse and euerlasting life Secondly Because hee is the cause or author of our wisedome and that three waies 1 Because hee hath brought foorth out of the bosome of the eternall father wisedome that is the Doctrine of our redemption 2 Because he hath ordained and doth preserue the ministerie of his woord by which he informeth vs of the fathers will and his office 3 Because hee is forcible and effectuall in the hartes of the chosen and maketh them to yeeld their assent vnto the woorde or Doctrine and to bee refourmed by it according to his Image For these three causes hee is called the woorde and the image of GOD as it is saide No man knoweth the Father but the Sonne and hee to whom the Sonne will reueale him Shorter thus Christ is called our wisedome because hee is 1 The subiect 2 The author 3 The meanes of
and will haue compassion on whome I will haue compassion Isay 43.25 I euen I am hee that putteth awaie thine iniquities for mine owne sake and will not remember thy sinnes Seuenthly That hee dooth these thinges towardes sinners who not onelie were vnwoorthie of them but also who were his deadlie enimies Romanes 5.10 When wee were enimies wee were reconciled to GOD by the death of his sonne They also of the wiser sort which are out of the Church are all compelled to attribute mercie vnto God beecause they see him so mercifullie to spare sinners whereupon Ieremie Lamentations chap. 3.22 saith It is the Lordes mercies that wee are not consumed because his compassions faile not But beecause the perfectnesse of Gods iustice and the priuitie of their owne sinnes doth not permit them to conceiue any firme persuasion of Gods mercie towardes them neither knowe they ought concerning the saluation of men by the death of his sonne therefore are they not able either constantly or wholy to agnise Gods mercie 1 Obiection Mercie is a kinde of griefe or sorrow therefore there is sorrow and griefe in God Aunswere The names of affections when they are attributed vnto God by an Anthropopathie they doe not signifie anie passion or change in God but an inspeakeable either dislike or liking of the obiects God therefore is said to be mercifull 1. Because he is against the destruction of his creature 2. Because hee doth those thinges which mercifull men are wont to doe 2 Obiection God seemeth sometimes to reioice in reuengement Isai 1. Prouerb 1. Aunswere He reioiceth not in reuengement or punishment but in the executing of his owne iustice 3 Obiection It seemeth in some places of scripture that Gods mercie doth not extend it selfe vnto the wicked Isai 27. Aunswere This is to be vnderstood of that degree of mercie wherewith he imbraceth his chosen And yet hee spareth also the wicked neither reioiceth at their destruction 4 Obiection But yet he saueth not all whereas he is able to do it Therefore hee is not exceeding mercifull neither mercifull towardes all Aunswere He doth not saue all for most iust cause For his mercie is so to bee exercised that it hinder not the execution of his iustice 5 Obiection He doth not take mercie on anie or receiue anie into fauour without the satisfaction of his sonne Therefore he doth it not freelie Aunswere That which is concluded doth not followe because God of his free grace giueth this satisfaction it selfe and applieth it vnto vs. Nowe hee giueth a thing freely who giueth the price of a thing for which the thing it selfe is giuen God is also called Bountifull 1. In what the bountifulnes of God is seene Because hee createth and gouerneth all things 2. He is the onely fountain of al good things 3. Which befall to all creatures 4. Yea to the wicked 5. Of his goodnes loue and free mercie towardes all creatures 6. But especiallie towardes mankinde which he hath made according to his image and for whose sake hee hath created all other things 7. But in them also chieflie toward his Church to whom hee hath opened himselfe and his will 8. And in this his Church toward his chosen Angels and men to whom by his sonne he giueth life and glorie euerlasting And further whom he is angry with and on whom he inflicteth punishment hee is not angrie with their substaunce or nature which himselfe created but with that corruption which came by other meanes to his diuine worke Rom. 1.18 The wrath of god is reueiled from heauen against all vngodlines Obiection No creature visible is subiect to so manie euils as man Therefore he is not bountifull towards men Aunswere Hee is subiect to these euils by an accident that is because of sinne but withall he is enriced abooue other creatures with great blessings euen when hee is out of the Church but is most happie and blessed if he repent God also alone is most free For what causes God is saied to bee most free because hee alone by nature is such that no fault or miserie can fall vpon him 2. Neither can hee bee constrained of anie 3. Neither is hee bounde to anie 4. Neither is hee subiect or tied to the rule or lore of an other Wherefore whatsoeuer he will and doth that hee will and doth of himselfe most freely when as much and in what maner he wil what he will that is most good iust But here chieflie is considered the freedome of will or libertie frō constraint which is the power abilitie whereby god without any necessitie hath from euerlasting decreed the whole order of the creatiō preseruatiō rule of al things and doth accomplish the same not beeing constrained or tied to other causes yet so that hee neuer swarueth from his rightnes To this beare witnes his miracles and many examples of deliueries and punishments and many places of scripture as Psalm 135.6 Whatsoeuer pleased the Lord that did hee in heauen and in earth in the sea and in all the depths 1. Sam. 14.6 It is not hard to the Lord to saue with manie or with fewe 1 Obiection That without which second causes which worke necessarilie can not worke doth it selfe also worke necessarilie Without the first cause which is God Second causes which necessarilie worke cannot worke therefore the first cause also which is God worketh together with them necessarilie Aunswere The Maior is true of such causes as woorke with absolute necessitie but it is false of such as worke onely of a conditionall necessitie that is because it so pleaseth God who notwithstanding could moue them otherwise or else at all not moue them or not so much as make them that they should worke and shoulde worke after that maner which they doe woorke Therefore all second causes depend on the first but not the first any way on the second 2 Obiection God is vnchangeablie good therefore not freelie good Aunswere This vnchangeablenes dooth not diminish but establish the libertie of Gods will For it is not the vnchangeablenes of a nature but constraint and coaction which is contrarie to libertie and so much the more freely the will chooseth with howe much the greater and surer force and motion it is carried vnto her obiect 3 Obiection It is said also of particular euents that God can onelie wil those thinges which are best but onelie those things which hee hath decreed are best therefore hee cannot will other things But aunswere is made to the Minor What things God hath decreed those are best not before but after his decree For Gods will being the rule and squire of rightnes therefore are thinges good because hee will them wherefore if hee woulde haue from euerlasting had anie other thing that then shoulde haue beene best As that Ioseph should be solde and made Lord of Aegypt and giue sustenance to his fathers familie was best because God would so Now if God would haue any other way
nothing For creation properly so called is a production of a thing out of nothing 2 Obiection Of nothing is made nothing Aunswere This principle and rule is true as concerning that order which was appointed by God in nature now created Further by such an agent as is created it selfe nothing is made of nothing but that which is impossible to a creature is possible to God the creator And it appertaineth to our comfort that God hath created all things of nothing For if he hath created all thinges of nothing he is able also to preserue vs and to hinder the attempts of the wicked yea to bring them to nothing 5 God created the world at a certaine and definite time 5 The world created at a certaine time and euen in the beginning of times not from euerlasting For first all thinges were created of nothing and therefore haue a beginning Secondly it is to bee knowen out of the sacred storie how long the world hath lasted For according to the veritie of the scripture by Luthers account they are from the creation of the world to the Natiuitie of Christ yeares 3960. and so to our time namely to the yeare of Christ 1579. there shall be yeares 5539. According to Melancthons supputation the yeares from the beginning of the world are 5541. For from the beginning of the world vnto Christ he numbreth 3962. yeares According to their supputation of Geneua from the creation of the world vnto Christ are 3942. yeares and sixe moneths There shall bee then to the yeare of Christ 1579. from the Creation of the world 5521. years and sixe moneths According to the supputation of Beroaldus from the creation of the worlde vnto Christ are 3928. yeares and so then shall bee to the yeare of Christ 1579. from the creation of the world 5507. yeares These supputations accorde verie well one with another as concerning the graunde number though in the lesser number some yeares are either wanting or abounding By these foure supputations then of the most learned of our time compared together this at the least shal be apparent that God created not the world before these 5541. yeares past and therefore it was not from euerlasting 6 The world created in a certain time 6 God created not the world in one moment but in the space of sixe daies In the seuenth day god ended all his works Obiect He that liueth for euer saith the sonne of Sirach Eccle. 18.1 made all thinges together Therefore hee made all in one moment Ans He speaketh not of a momēt of time but of the whole number of things as if he should say whatsoeuer are they are all from god by creation But the causes why god created not al in one moment are these 1. Because he would haue the creation of the matter it selfe distinct and manifest from the forming and fashioning of the bodies of the woorlde which consist of it 2. Because hee woulde shewe his power and libertie in producing and bringing forth whatsoeuer effects he could that without naturall causes while hee yeeldeth light to the woorld maketh the earth fruiteful bringeth plants out of it euen before the Sun Moon were made 3. He would this way shew his goodnes and prouidence whereby hee cherisheth his creatures and prouideth for them not yet borne bringing beasts into the earth full of plants and food and men into the world most stored and fraught with al thinges apperteining to the necessitie and delight of life 4. He would by that order and course of creation hold vs not in an idle but diligent consideration of his works which also by the consecration of a sabbaoth he hath consecrated to all mankinde 7 All things of the world created good 7 God created all thinges most wisely verie good that is euerie thing in their kind and degree perfect Gen 1.31 All thinges were verie good Wherefore god was not the cause of sin or deformity but sin came into the world by man Obiect Death is euil Likewise it is said There is no euil which the Lord hath not done Amos. 3.6 Ans 1. God at the first creation made all thinges good the euil both of crime or essence of pain or punishment ensued vpon mans disobedience 2. Death calamities are euil in respect of the creature which suffereth them and in the iudgement of flesh but they are good in respect of god who iustly inflicteth them for sin doth purge out that sin in the godly by chastisements Wherefore after the fall of man god was the author of pains punishments because they are in a respect consideration good but sin he doth not cause but onely permit 3 For what cause god created the world THe endes of the creation of al thinges are some general The ends of the creation of the world 1 The glorie of God some speciall and subordinate 1. The first and chiefe end is the glorie of god For he would haue his goodnes wisedome omnipotencie iustice which his properties he sheweth in the creation of al things be knowen magnified of vs. Prou. 16.4 The Lord made al thinges for himselfe Psal 103.22 Praise the Lord al ye his works Rom. 11.36 Of him through him and for him are al things 2. The manifesting knowledge 2 The knowledge of God contemplation of his diuine wisedome goodnes shining in the very creation of things For that he might bee celebrated magnified for his works he was to create those thinges which should know him should praise magnifie him being knowen and manifested vnto them in his woorkes And to this purpose created he natures both endewed with reason without reason that there might bee both those which shoulde praise him the matter of his praise Psalm 19.1 The heauens declare the glorie of god the firmament sheweth the worke of his hands 3. The administration gouerning of the world 3 His prouidence For therefore he created the world that hee might by his prouidence euer gouerne rule preserue it so might perpetually shew forth his maruelous works which he hath done from the beginning of the world now doth wil do but chiefly that he might administer the Church congregation of elect Angels men Isai 40.26 Lift vp your eies on high behold who hath created these things This third end is subordinat serueth for the secōd end 4. 4 That he might gather a church 5 That all things might serue for man To gather a church of Angels men who shuld agnise magnifie this creator 5. That al other things might serue for the safetie both of the soul bodie of man as also for the life necessity delight of men but especially that they might profit the elect eache thing in their due place might be to them as ministers instruments whereby god blessing increasing them might be lauded praised of them Gen. 1.28 Subdue the
goodnesse dooth he preserue administer and rule the woorlde created 6 Euerie positiue thing and all good is from God 6 Autor of all good as the first cause and chiefe good But not only substaunces but all their motions and actions are a certaine positiue thing good Therefore all motions also haue God their first cause and are done by his wil. 7 Hee that will the ende or consequent of anie euent 7 God maker and disposer of the meanes which bring to euerie end will also the meane or euent which goeth before But GOD will the ends of all things which are doone Therefore he will also all precedent euentes either simply and absolutely or in some sort and respect 8 God is the first cause of al things 8 He the first cause Therefore all thinges depend on him 9 An vnchangeable prescience or foreknowledge dependeth of an vnchaungeable cause 9 His vnchangeable foreknowledge of all thinges God foreknoweth all thinges vnchangeablie from euerlasting Therefore this his foreknowledge must depend of an vnchaungeable cause But there is no vnchangeable cause beside the wil of God Therefore al things depend and are gouerned of the wil of God 2 WHAT THE PROVIDENCE OF GOD IS THe prouidence of god is the eternal most free vnchaungeable The definition of Gods prouidence most iust wise and good counsail of god whereby he worketh al good thinges and permitteth also euil thinges to bee doone and directeth al things both euill and good to his glorie and the safety of his chosen The explication of the parts of the definition seuerally 1 Counsel 1 By the name of counsell is comprehended An vnderstanding or prescience and foreknowledge of things to come or to be done of the causes for which they are or are not to be doone Likewise a will effecting or woorking a thing for certaine causes and that in due time and order Prouidence therefore is the prescience and forcible wil of God Psal 33.11 The counsel of the Lord standeth for euer Isaie 46.10 My counsel shall stand Prescience is a knowledge whereby God knew from euerlasting not so much what himselfe was or is to doe as what not himselfe but others would and wil doe as sinnes And this prescience belongeth to vnderstanding Prouidence Predestination though they agree in this that both are of those things only which god himselfe purposed to do yet they differ because prouidence extendeth to al things and to al the works of god but predestination is extended properly to those creatures only which are endued with reason Predestination is the most wise eternall vnchangeable decree of God whereby he deputed destined euery man before he was created to his certaine vse and end God predestinated no man to commit sinne though he foreknew sinne before 2 Eternal 2 That this counsel is eternal cannot bee denied because seeing neither the ignorance of any thing nor encrease of knowledge nor change of wil falleth into God it is certain that he knew and decreed al things from euerlasting Pro. 8.22 The Lord hath possessed me in the beginning of his way Isa 46.10 Which declare the last things from the beginning from old the things that were not done Ephes 1.4 Hee hath chosen vs in Christ before the foundation of the woorlde 1. Corint 2.7 Wee speake the wisedome of God which hee had determined before the world 3 Most free 3 Most free that is a decree which was made from euerlasting of all thinges and euentes as it pleased him of his greate wisedome and goodnesse when hee had perfect power otherwise to haue directed his counsell or else to haue omitted it or to haue done thinges otherwise than hee decreed to doe them by his counsel Psal 115.3 Hee doth whatsoeuer he wil. Ier. 18.6 As the clay is in the potters hand so are you in mine hand 4 Vnchangeable Because neither error of counsell 4 Vnchangeable nor any change or mutation falleth into god but what he hath once decreed from euerlasting that as beeing most good and right doth he bring to passe 1. Sam. 15.29 The strength of Israel wil not lie nor repent Mal. 3.6 I am the Lorde I chaunge not 5 Most wise This is shewed both by the woonderfull course of things and euents in the world 5 Most wise and by the scripture it self Iob. 12.13 With him is wisedom and strength he hath counsel and vnderstanding 6 Most Iust Because the wil of God is the onely fountaine and the chiefe rule of all iustice manifested and declared in the Lawe Whatsoeuer therefore GOD will 6 Most Iust or hath decreed or doth woork it is simply and in it selfe iust whether we know or not knowe the manner how it is iust 2. Chro. 19.7 There is no iniquitie with the Lord our God neither respect of persons Dan. 9.14 7 Whereby god worketh This is added that wee maie knowe the counsel of God not to be idle 7 Effectual in working but effectual and forcible in working For god not only once created things bestowed on them a vertue and force whereby to work but also doth preserue and moue by his presence and continual working al things at his pleasure No creature whether great or smal can either be or moue or do or suffer anie thing except God effectually preserue moue and gouern it Act. 17. In him we liue and moue haue our being And God worketh al things by his sole and eternal wil without any labour or motion For to wil in him is both to be able and to do and contrary his power and action is his very eternal and vnchangeable wil. For in god the wil is not disioined from his efficacy and woorking as it commeth to passe in creatures The working or operation of God is two-fold General The general and special working of God whereby hee susteineth and gouerneth al things especially mankind special wherby he beginneth the saluatiō of his chosē in this life and perfecteth it in the life to come 1. Tim. 4.14 God is the sauior of al men specially of those that beleeue Ro. 8.14 As many as are led by the spirit of god they are the sons of god An other diuisiō there is of gods working wherby it is diuided into immediate The Immediate working of God and mediate working Immediate working is when beside or contrarie to the meanes and order setled by him in nature he woorketh what he will as in all miracles which are described and declared to this end that we might learne that God dooth woorke most freely either by meanes or without them For that all those miracles are not wrought without diuine power both experience teacheth vs in asmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth as Psalm 136.4 Which onely dooth great woonders Exod. 8.19 This is the finger of God Gods Mediate working Mediate woorking is when God by creatures
work so cannot withall not worke or work otherwise because two contradictories cannot bee both at one time true FORTVNE and CHANCE are sometimes taken for the euents themselues or effects which follow causes that are causes but by an accident by reason of such causes Fortune and chaunce as are causes by and in themselues but not knowen to vs as when wee say good or euil fortune happy or vnhappy chance sometimes they signify the causes of such euents either the manifest causes which are causes but by an accident as when any thing is said to be don by fortune or by chance or the hidden and vnknowen causes which are causes by and in themselues As it is said in the Poet Omnipotent fortune and fate ineuitable And they are wont to cal that fortune which is a cause by an accident in voluntary agents whose actions haue some euent that seldom happeneth besides their appointment As he that digging with purpose to builde findeth treasure Chaunce they call an accidentall cause in naturall agentes whose motions haue effects neither proper to them neither alwaies hapning that without any manifest cause directing it as if a tile falling from a house kill one that passeth by By the name of FATE or destiny Fate or destinie The difference between the stoickes and th◠churches doctrine concerning Gods prouidence somtimes is vnderstoode the decree prouidence of God As that of the Poet Leaue off to hope that the fates of the gods are moued with entreaty But the Stoickes by this woorde vnderstoode the immutable connexion and knitting of all causes effectes depending of the nature of the causes themselues so that neither the second causes are able to woorke otherwise than they woorke neither the first cause can woorke otherwise than doe the second and therefore all effectes of all causes are absolutelie necessarie This opinion of the Stoickes because it spoileth God of his libertie and omnipotency and abolisheth the order and manner of woorking in second causes disposed by Gods diuine wisedome not onely founder Philosophy but the Church also reiecteth and contemneth and doth openly professe her dissenting from the Stoickes First because the Stoicks tie god to second causes as if it should be necessary for him so to woorke by them as their nature dooth beare and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of GOD as beeing the chiefe and most free gouerner and lord and therefore are subiect and tied to his wil pleasure Secondly the Stoikes were of opinion that neither God nor second causes can doe any thing of their owne nature otherwise than they do The church affirmeth that not only second causes are made ordained by god some to bring forth certaine definit effects some variable and contrary but God himselfe also coulde from euerlasting either not haue decreed or haue decreed wrought otherwise either by second causes or without them and by them either changeable in their own nature or vnchangeable al things whose contrary are not repugnant to his nature that hee hath so decreed them and doth so work them not bicause he could not otherwise but because it so pleased him as it is said Ps 115.3 Our god is in heauen he doth whatsoeuer he wil. And Luk. 1.37 With god shal nothing be impossible that is which is not against his nature or whereby his nature is not ouerthrowen as it is saide 2. Tim. 2. Out of this then which hath beene spoken we answere vnto the argument which was That which is done by the vnchaungeable decree of God is not done contingently but necessarily All thinges are doone by the vnchangeable decree of God nothing therefore is doone contingently neither by fortune or chaunce but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoicks is obiected to the Church For albeit the church confesseth al euents in respect of gods prouidence to be necessary yet this necessity is not a Stoical fate destiny because the church defendeth against the Stoikes both liberty in god gouerning things at his pleasure a chāgeablenes in second causes sheweth out of gods word that god could both nowe doe and from euerlasting haue decreed many things which neither hee doth nor hath decreed And therefore the church also hath absteined from the name of fate Necessitie of consequence or supposition doth not take away contingency least any should suspect her to maintaine with the Stoicks an absolute necessity of al things Secōdly if remouing stoicisme yet notwithstāding the necessity of al things the abolishing of cōtingency fortune chance be obiected we make aunswere to the Maior by distinguishing the words For those things that are done by the prouidence decree of god are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute Wherefore it followeth that all things come to passe not by simple absolute necessity but by that of supposition or consequence And necessitie of consequence doth not at al take away contingency The reason hereof is this Because the same effect may haue causes whereof some may produce it by an order changeable some by vnchangeable order therefore in respect of some it is contingent in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of god and Angels and men and the mutable nature of the matter of the elementes together with the readinesse or inclination thereof to diuers motions and formes so the cause of absolute necessitie in God is the very vnchangeable nature of god but the cause of that necessitie which is onely by consequent is the diuine prouidence or decree comming between those things which are in their own nature mutable also the nature of things created which is framed and ordained of god to certaine effects and yet subiect to the most free wil gouernment of god either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes woorking alwaies after one sort as the motion of the son the burning of any matter put vnto the fier if it be capeable of burning some thinges are contingent which haue causes working contingently that is apt and fit to produce or to forbeare producing diuerse contrary effects as the blasts of windes the locall motions of liuing creatures the actions of mens wils But in respect of the first cause that is of the wil of god all thinges which are or are doone in Gods externall and outward woorks are partly necessary partly cōtingent necessary as euē those things which haue second causes most chaungeable as that the bones of Christ on the crosse were not broken
is most absurd or hee was this from the beginning of the worlde Heb. 3. Hee is made the builder of the house whereof Moses also was a part Hebr. 13. Iesus Christ yesterdaie and to daie and the same for euer Our Second aunswere is by denying their interpretation For Saint Iohn there speaketh of the first creation Which we shewe First Because he speaketh of the second afterwardes As manie as receiued him to them hee gaue power to be the Sennes of God Likewise Of his fulnesse haue all wee receiued and againe Grace and trueth came by Iesus Christ Now he therefore setteth down the first creation before because both creations are the worke of the same That therefore he might shew that the second creation was wrought by the woorde it was necessarie for him to teach that the first also was wrought by it For the same is the Creatour and repairer of the worlde Secondly Because he saith the world was made by him Reply The woorlde heere is taken for the Church Aunswere No for hee addeth And the woorlde knewe him not The same woorlde which was made by him knewe him not Therefore hee meaneth the wicked whether elect or reprobate Thirdly other places demonstrate the same Iohn 5.17 My Father woorketh hitherto and I woorke Wherefore both of them from the beginning of the woorlde woorke the workes of both creations In the same place verse 19. Whatsoeuer thinges the Father dooth the same thinges dooth the Sonne also And vers 20. The Father sheweth him all thinges whatsoeuer hee himselfe dooth Therefore not onlie the workes of the second creation but also of the first creation preseruation and administration of the world In the same place it is said As the Father quickeneth so the Sonne quickeneth whom he wil. But the Father was from the very beginning the giuer of corporal spirituall life Col. 1.16.17 By him were all things created which are in heauen and which are on earth thinges visible and inuisible whether they be thrones or dominions or principalities or powers all thinges were created by him and for him And hee is before al thinges and in him al things consist Thus farre of the first creation that which followeth speaketh of the second creation Reply 1. All these speake of the instauration of the Church Answer No. Because that comprehendeth also the Angels Reply 2. The Angels also were restored by Christ and ioined to their head Auns But the new creation is called a restoring from sinne death to righteousnesse and life this agreeth not to the Angels Reply Heb. 1.2 By whom also he made the worldes The worlds that is the new Church Aunswere 1 God made the old also by him because it is one Church hauing one head and foundation 2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed in that place signifieth in Scripture the world not the Church And faâ—der when it is there added Bearing vp al thinges by his mighty worde those words speak of the preseruation not only of the Church but of al things And moreouer he rendereth a cause why he is the heire not only of the Church but of all Creatures namely because he is the creatour preseruer of all thinges Heb. 1.10 Thou Lord in the beginning hast established the earth the heauens are the works of thine hands Reply In these wordes he conuerteth his speach to the Father to prooue that he was able by his power to lift vp the Sonne to diuine maiestie Aunswere This is â—â—â—mpudent shift and elusion 1 Because it is saide before But vnto the Sonne which appertaineth to both places of the Psalme cited by the Apostle 2 Because the Psalme dooth entreat of Christes kingdome and therefore those words which there are spoken of the Lord are to be vnderstood next immediatly of his person secondarily and mediately of the father Reply 1. If he made all thinges then then father made them not by him Aunswere Both he made them and they were made by him Ioh. 5. Whatsoeuer things the Father dooth the same dooth the Sonne also And yet the father dooth them by him Reply 2. The creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of thingeâ—â—s not attributed vnto Christ Aunswere He is not comparâ—d with the creatures in any proportion but without proportion This the place it selfe of the Psalme prooueth â—he heauens shall perish but thou doost remaine Reply 3 Iâ— hee were creatour and equall with the Father hee could not sittâ— at his right hand Aunswere Wee may inuert this and saâ— of the contrarie rather if he were not equal he could not sitte at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heauen earth Phil. 2.6 who beeing in the forme of god thought it no robberie to be equal with God Isay 45.23 Thus saith the Lorde that created heauen Euerie knee shall bowe vnto me This is saide of Christ Rom. 14.11 Phil. 2 10. Againe Isay 48.12 I am I am the first and I am the last My hand hath laide the foundation of the earth and my right hand hath spanned the heauens when I call them they stand vppe together These wordes Christ applieth vnto himselfe Reuelat. 1.18 and 22.23 In it was life In the word was life and the life was the light of men Wee interpret That the sonne of God is by himselfe the life as is the Father and the fountaine giuer and maintainer of al life as wel corporall and temporall as spirituall and eternall in all from the verie beginning of the world Iohn 5. He hath giuen to the Sonne to haue life in himselfe as the father hath life in himselfe They conster it That the man Iesus is the quickener or giuer of life because in him is the life of all that no man without him and all by him are saued These are their words Vnto which we reply If hee giue eternall life to all so that no man hath is without him Therefore either no man was quickened before hee was borne of Mary which were absurd or hee was the quickner giuer of life from the beginning Euen as Ioh. affirmeth this of him as beeing verified in him also before hee was made fleshe Neither can this be vnderstood onely of his merit whereby hee deserued this life for men For that life is in him signifieth that hee is by his efficacie and effectuall woorking the quickner and reuiuer as himselfe expoundeth it Iohn 5. and 10. and the aduersaries themselues confesse So are wee also to vnderstand his illightening of men that is the knowledge of God the author whereof hee was in all euen from the beginning as himselfe saith No man knoweth the Father but the Sonne and hee to whome the Sonne will reueile him And Iohn Baptist saith No man hath seene God at ANY TIME the Sonne hath declared him And the light shineth in the darckenes
Iehoua is one in number of essence not of persons 12 Where are three and one there are foure But in God are three one to wit three persons and one essence Therefore there are foure in God Answere The Maior is to be distinguished Where are three and one reallie distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole and they differ from their essence onely in their manner of subsisting or being The manner of existing is not a diuers substance from the existence being or essence 13 Christ according to that nature according to which in scripture he is called Son is the Son of god But according to his humane nature onely hee is called Sonne Therefore according to that onely and not according to his diuine also hee is the sonne of god and so by a consequent the sonne is not verie god Aunswere The minor is false For Christ is called the onely begotten and proper sonne of the Father and equal with the Father Iohn 3.16 Iohn 5.18 Rom. 8.32 The father hath created all thinges by the sonne The sonne from the verie beginning worketh all things likewise which the Father doth Iohn 5.17.19 The sonne reueiled the Fathers wil of receiuing mankinde into fauour vnto the Church before his flesh was borne Iohn 1.18 The sonne was sent into the worlde descended from heauen and tooke flesh Heb. 2.16 Iohn 3.13.17 But the Word which is God is the onely begotten and proper sonne of God and tooke flesh Iohn 1.14 And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father and descended from heauen Therefore God or the Godhead or diuine nature of Christ is both called in the scripture and is the sonne and by a consequent the sonne is that one true and verie God I BELEEVE IN CHRIST OVR LORD THree diuerse speeches are heere to bee obserued 1. To beleeue that Christ is Lord. To beleeue this is not sufficient for we beleeue also that the diuel is Lord but not of al nor ours as wee doe beleeue Christ to bee Lorde of vs all 2. To beleeue that Christ is Lord and that of al and also ours Neither is it enough to beleeue this For the Diuels beleeue also that Christ is their Lord as he hath ful right and autority not only ouer all other thinges but ouer them also to determin of them whatsoeuer pleaseth him 3. To beleeue in Christ our Lorde that is so to beleeue Christ to bee our Lorde that in him wee place our trust and confidence and bee thoroughly perswaded that by him wee are wholy freed and deliuered from all euill and are defended and safegarded against all our enemies and this is it which we especiallie ought to beleeue Whenas therefore we saie that wee beleeue in our Lorde we beleeue 1. That the Sonne of GOD Christ is Lorde of all creatures 2. But especiallie of his Church which beeing purchased with his owne bloode hee guideth defendeth and preserueth by his spirit 3. And that I am also one of his subiectes whom beeing redeemed from the power of the Diuell he mightilie preserueth ruleth maketh obedient vnto him and at length enricheth with eternal glorie that is I beleeue that hitherto I haue bin by and for Christ preserued and shal hereafter be preserued of him thorough al eternitie lastly that he vseth wil vse his dominion power which hee hath as ouer all other creatures so ouer me vnto my saluation and his owne glory But for the better vnderstanding of this that hath bin spoken wee are to obserue these two things 1 In what sense Christ is called Lord. 2 For what causes he is our Lord. 1 IN WHAT SENSE HE IS CALLED LORD TO bee a Lord is to haue right and power granted by Lawe either diuine or humane ouer some thing or person as to vse and enioie it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord First because he hath care of vs that is ruleth preserueth and keepeth vs as his owne to eternall life and glorie as beeing bought with his precious bloode Iohn 17.12 None of them is lost whom thou gauest me Ioh. 10.28 None shal plucke them out of my hand Secondlie because wee are bound to serue him both in bodie and soule that hee maie bee glorified by vs. 1. Cor. 6 20. Yee are bought with a price therefore glorifie God in your bodie and in your spirite for they are Gods Hereof also wee maie vnderstande that the woorde Lorde in the Creede is not a name of the diuine essence but of his office and is referred to both natures of Christ like as the names of Priest King and Prophet Christ then is our Lorde not onely in respect of his Diuinitie which created vs but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption his diuine nature dooth giue and offer that price vnto the Father and dooth by the vertue of his spirite effectuallie applie it vnto vs sanctifie rule saue and defend vs against our enemies and dooth al these thinges the humane nature beeing priuie thereunto and most earnestlie willing it Yea further as hee is man also hee hath power not only ouer men but also ouer all creatures and therfore ouer the Angels themselues For the names of the office benefits dignity of christ are affirmed of his whole person to speak simply properly by communicating but not by confounding the properties of both natures 2 For what causes he is our Lord. CHRIST is Lord. 1. By right of creation gouernment Christ our Lord 1 By right of creation Of this rule and dominion it is said Al things that the father hath are mine Ioh. 16.15 For by him in him are al things created and by his mighty word that is by his forcible pleasure and wil or prouidence they are susteined and gouerned and whatsoeuer good is in al the creatures that wholy proceedeth from him And this is a most generall dominiō which extendeth it self vnto al creatures euen vnto diuels wicked men albeit not altogether after the same maner to vs to al the wicked diuels For. 1. he created vs to eternal life but them to destruction 2. The dominiō which christ hath ouer the wicked diuels cōsisteth in the right of requiring cōmanding of exercising his power bridling his enimies that is hee hath right power ouer the diuels and the wicked to doe with them what him listeth so that without his wil and pleasure they cannot so much as moue themselues And he permitteth them by bereauing and destituting them of the grace of his spirit to run headlong into sin and eternal destruction Hee hath also ouer vs right and power to do with vs what him listeth
from the concrete to the abstract the reason doth not follow Christ therefore suffered according to his humane nature onelie making a sufficicnt and most perfect satisfaction thereby for our sins Which his satisfaction is made ours by applicatioÌ„ which is double The one from god who iustifieth vs for christs merit maketh vs to cease from sin The other from our selues who by faith apprehend applie vnto vs Christs merit by being fully persuaded that God for the ransome of his Son doth pardon vs our sinne Nowe that there was another nature in christ which nether suffered nor died is proued by these testimonies Ioh. 2.19 Destroie this Temple in three daies I wil raise it vp again 1. Pe. 3.18 was put to death concerning the flesh but was quickned in the spirit Reu. 1.18 I was dead and behold J am aliue Ioh. 18. I haue power to laie downe my soule and power to take it vp againe 3 The causes impellent or motiues of Christs Passion 1 THE loue of God towardes mankind Ioh. 3.16 So God loued the world that he gaue his onlie begotten Sonne 2. The mercy of God towards men fallen into sin 3. The wil of God to reuenge the iniurie of the Diuel who in reproch and despite of God auerted vs from him and maimed the image of God in vs in despite of the creator But here it maie be demaunded whether Christ fulfilled the Lawe or no and secondly if he did why then hee shoulde suffer so bitter a Passion Whereunto we aunswere first that he fulfilled the Law 1. By his righteousnes in obseruing it 2. By satisfaction in suffering punishment for our sinnes who had transgressed it Both which are most perfect Nowe to the second demand then why if Christ fulfilled the law was he so grieuously punished of God seeing punishment is the wages of sinne and sinne was not in him who neuer committed anie We answere that it was not for himselfe but for vs that hee was punished Reply A righteous man ought not to be punished for the vnrighteous Aunswere True except first he voluntarilie offer himselfe for them Secondly except he willinglie do suffer in such sort for them as that he yeelde a sufficient ransome and payment Thirdly except he haue the power of recouering himselfe out of the punishment once suffered Fourthly except he be able to bring to passe that they also for whom he offereth himselfe to satisfie leaue off to transgresse and sinne hereafter Fifthly except he bee of the same nature with them for whom he satisfieth If such a satisfier bee substituted there is nothing committed against the iustice of God for in so suffering both are saued both he that suffereth and they for whome hee suffereth Now such a suretie and satisfier was Christ who is not onelie man or of the same nature with vs but wee are also his members when the whole suffereth punishment the members also and partes are punished And for this coniunction of ours with Christ our head the Apostles commonly say that he suffered in Christ 4 The final causes or ends of his Passion THE first final cause or end of his passion is That his passion might bee a sufficient ransome for our sins or the redeeming of vs. 2. The mâ—nifesting of the loue goodnes mercie righteousnes of God while he punnisheth his sonne for vs. The chiefe finall causes then are Our saluation and the glorie of God To the former belongeth the knowledge of the greatnesse of sinne that we may knowe how great an euil sinne is and what it deserueth and further to knowe that death is not now pernicious and hurtfull to the Godly and therfore not to bee feared To the latter belongeth our Iustification wherein all the benefites are comprehended which Christ merited by dying euen our deliuery from death which hee bestoweth vpon vs. Obiection If hee haue satisfied for all then al should be saued Answere He satisfied for al as touching his satisfaction but not as touching the application thereof al not applying it vnto them Wherefore hee hath satisfied for al but doth not deliuer all but only those who by faith applie it And those he deliuereth 1. Because the Father ordeined him to this or because the Father will 2. Because the Son willingly offereth himselfe 3 Because this ransome is sufficient SVFFERED VNDER PONTIVS PILATE MEntion is made of Pilate in Christs passion 1. Because Christ would receiue from him a testimony of his innocencie that thereby we might knowe that he was pronounced innocent by the voice of the iudge himselfe 2. Beecause it was requisite that he should be solemnly coÌ„demned that we might know that hee though innocent was notwithstanding condemned that we might not be coÌ„demned as also he sustained death that we might be freed from it 3. That wee might be aduertised of the fulfilling of the Prophecy Gen. 49.10 The scepter shall not depart from Iudah nor a Law-giuer from betweene his feete vntill Shilo come For then was the Scepter taken from Iudah when Christ was a little after condemned of Pilate a Romane gouernour of whom before he was absolued This circumstance therefore is diligently to be coÌ„sidered in Christs passion that we may know him to be the Messias because al conditions are fulfilled in him which are required in the Messias Whereof this Prophecie of the taking away of the Scepter from Iudah was one 4. That we might know that Christ was condemned of God himselfe also and therefore that hee satisfied God for vs. For the head and gouernour of ordinarie iudgement is God himselfe Wherefore Christ was not to haue beene priuily taken away by the Iewes neither to be drawen to death by tumult and disorderlie but by lawefull order and iudgement and by inquisition made concerning all the accusations of Christ God would haue him first to be examined that his innocencie might appeare Secondly to be condemned that it might appeare that hee beeing before pronounced innocent was now condemned not for his owne fault but for ours and that so his vniust condemnation might be insteed of our most iust condemnatioÌ„ Thirdly to be put to death both that the prophecies might bee fulfilled and also that it might appear that both Iewes Gentils did put Christ to death CRVCIFIED I Beleeue in Christ Crucified that is I beleeue Christ did vndergo this punishment and this curse of the Crosse for my sake and that he was made obnoxious for my sake to Gods curse which I and we all deserued a type also of which curse was the death of the Crosse cursed by God himselfe Now for three causes would God haue his Sonne suffer the punishment of so ignominious a death 1 That we might knowe The curse due for our sinnes to haue laine vpon him so should be stirred vp to greater thankefulnesse considering how detestable a thing sinne is so that it could not be expiated or satisfied for but with the most bitter and most opprobrious and shamefull
All other proofes and arguments may be referred vnto these 2 What is the last iudgement IN euerie iudgement are the Accused the Accuser the iudge the cause examination hearing of the cause the Law according to which iudgement is giuen the sentence of absolution and condemnation and the execution thereof according to the Lawes Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge according to iust Lawes and a pronouncing of sentence and the exequution thereof according to iust Lawes Nowe is it easie to define this iudgement of God This iudge hath no neede of inquisition or examination of the cause or of witnesses and accusers seeing he is himselfe the searcher of harts Therefore there shal be only the iudge men of whom sentence shall be giuen the law according to which sentence shal be giuen execution The definition of it is this 1 The last iudgement is a iudgement which God shal exercise in the end of the world by christ who should then visiblie descend froÌ„ heauen in a cloud in the glorie maiesty of his Father Angels by whom also then shall be raised from the dead all men which haue died since the beginning of the world vnto the end thereof but the rest who are then liuing shal be sodainly chaunged and all presented before the tribunall seate of Christ who shall giue sentence of al and shal cast the wicked with the diuels into euerlasting tormentes but shall receiue vp the godlie vnto himselfe that they maie with him and blessed Angels enioie eternal happinesse and glorie in heauen It may be defined more brieflie on this wise The last iudgement shall bee a manifestation or declaration and separation of the iust and vniust who euer haue liued or shall liue from the beginning of the woâ—ld vnto the end proceeding from God by christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the Law and Gospel The partes of this definition wee wil now in few wordes confirme 1. That iudgement shall be a manifestation of the iust and vniust For Reuel 20.12 The books shall be opened that the secrets of hartes may bee laied open 2. There shall bee a separation of the iust and vniust For Mat. 25.32 Christ shall place the sheep on his right hand but the goats on his left hand 3. This manifestation and separation shal be wrought of God by Christ If of God then shal it bee a most diuine and iust iudgement Rom. 3.6 Jf God bee vnrighteous how shall hee iudge the world Jt shall bee made and wrought by christ because Iohn 5.22 The Father hath committed all iudgement vnto the Son And Act. 17.31 God hath appointed to iudge the worlde by a man 4. Jâ— shall bee a pronouncing of sentence Mat. 25.34 Come yee Blessed of my Father We are Blessed of God not in Adam but in his seed and therefore the sentence shall bee giuen according to the gospel For by nature wee are subiect vnto the wrath of God Therefore also shall the godly say When saw wee thee hungering or thirsting They shall confesse that the retribution of rewardes commeth not by their merit but by his grace Furder after this manner the wicked and the godly shall bee iudged according to the Lawe and Gospell Absolution shall bee principally according to the Gospel but shal be confirmed by the Law Condemnation shal bee principally by the Lawe but shall be confirmed of the Gospel Sentence shal bee giuen on the wicked according to their owne merite Sentence shall be giuen on the godlie according to Christes merite applyed vnto them by faith a testimonie and witnesse of which faith shal be their workes Now to be iudged is to bee declared iust before the tribunal of Christ and to enter into euerlasting life and that with a respect and condition of faith which is required in the Gospell Obiection But vnto euerie man shall be giuen according to his workes Therefore iudgement shall be giuen on al according to the doctrine of the Law Aunswere In this sense shal be giuen also vnto the elect according to their works not that their works are merites but in that they are the effects of faith Wherefore vnto the elect shal be giuen according to their woorkes that is they shal be iudged according to faith to be iudged according to faith is to be iudged according to the Gospel But the iudge maketh mention of our woorks and not of faith First because he wil haue it knowen to others why he so iudgeth least the vngodly condemned persons might obiect that hee giueth vs eternal life vniustly Wherefore he wil shew them our workes and will bring them forth as testimonies to refute them that we haue in this life applyed vnto vs Christes merit Secondly That wee maie haue comfort in this life that we shall hereafter according to our works stand at his right hand 3 Who shall be iudge CHrist shall bee the iudge Iohn 5.22 Hee hath committed all iudgement vnto the Son Neither yet are the Father the holie Ghost remoued from this iudgement But Christ immediatly shal speake and giue sentence and that in his humane nature And when he speaketh God shal speake not onely because he himselfe is God but because the Father shal speake by him The iudgement then shall belong vnto all three persons of the God-head as concerning their consent and authority but vnto Christ as touching the publishing and exequuting of the iudgement For Christ shall visibly giue sentence of all which sentence he shal also together execute The church also shal iudge as touching the approbation and allowing of this iudgement as Christ saith Luk. 22.30 That the Apostles shal sit on twelue seates and shall iudge the twelue tribes of Israel that is they shall subscribe vnto Christes iudgement and approoue his sentence The causes why Christ man shall bee iudge are these 1. Because the church is to bee glorified by the same Mediatour by whom and for whom it was iustified Act. 17.31 God wil iudge the woorld in righteousnesse by that man whome hee hath appointed Matth. 24.30 They shal see the sonne of man come in the cloudes of heauen with power and great glorie Ioh. 5.27 The Father hath giuen power to the Sonne to execute iudgement in that hee is the Sonne of man 2. That we maie haue comfort knowing him to bee our iudge who hath purchased vs with his bloode and who maketh vs his brethren yea his parts and members For he is 1 Our brother and our flesh 2 He hath promised and saide Ioh. 3.36 He that beleeueth in the Sonne hath eternall life cap. 6.24 Verilie verily I say vnto you hee that heareth my word beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life The third cause why he commeth is to deliuer his Church
faith sighes and ardent praiers a sincere professing of Christianitie 1. Corint 12.3 No man can saie that Iesus is the Lord but by the holy ghost In a woorde by faith and repentaunce we know that the holie Ghost dwelleth in vs. OF THE CHVRCH THE questions to be obserued 1 What the Church is 2 How many waies it is taken 3 What are the markes thereof 4 Wherefore it is called holy and Catholique 5 What is the difference betweene the Church the common-weale or ciuil state 6 Whence it is that the Church differeth from the rest of mankinde 7 Whether any may be saued out of the church 1 WHAT THE CHVRCH IS VVHen the question is what the Church is it is presupposed that there is a Church so that it is not necessarie to make a question Whether there be a church Now as concerning the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we cal the church it is natiuely a Greeke woord and commeth from a word which signifieth to cal forth For the custome was in Athens that a companie of the citizens were called foorth by the voice of the crier from the rest of the multitude as it were namelie and by their Hundreds to an assembly wherein some publique speech was had or to heare relation made of some sentence or iudgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagog For Synagoga signifieth any manner of congregation be it neuer so common and inordinate But Ecclesia betokeneth an ordained congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblaunce and likenesse sake For the church is gods congregation neither comming together by chance without cause nor beeing inordinate but called foorth by the voice of the Lorde and the crie of the word that is by the ministers of the gospel from the kingdome of Satan to hear or embrace Gods word This congregation or companie of those which are called of God to the knowledge of the gospell the Latines keeping still the Greeke woorde call Ecclesia But it shall bee requisite that we a little more fully define what the Church is The church of God is a congregation or companie of men The definition of the Church chosen from euerlasting of god to eternal life which from the beginning of the woorld vnto the ende thereof is gathered of the sonne of god out of all mankinde by the holie ghost and the Woorde consenting in true faith and which the Sonne of God defendeth preserueth and at length glorifieth with glorie and life euerlasting Thus is the true Church of God defined whereof the Creede dooth properly speake Obiection 1. They which are in the church perish not as the definition affirmeth Manie hypocrites are in the Church Therefore either hypocrites shall not perish or it is false that they which are in the Church perish not Aunswere They which are in the inuisible Church perish not and of this was our definition But the Minor proposâ—â—ion speaketh of the visible Church in which are manie hypocrires Obiection 2. Where the inuisible church is not neither is the visible Jn the time of popery was not the inuisible church therefore there was not the visible Aunswere I denie the Minor For there also were remnantes that is there were alwaies some mingled with those dregs who held the foundation some more purely some lesse In summe the Church was oppressed but not extinguished 2 How manie waies the church is taken THE church is taken either for the true church The false Church or for the false The false church is vnproperly called the church and is a companie arrogating vnto themselues the title of Christes church but which do not folow the same but rather persequute it The true church is either visible The true church 〈◊〉 either vâ—â—ible or inuisible or inuisible The visible church is a companie among men embracing and professing the true and vncorrupt doctrine of the Lawe and the Gospel and vsing the Sacramentes aright according to Christes institution and professing obedience vnto the doctrine in which company are many vnregenerated or hypocrites In the 〈…〉 perish consenting notwithstanding agreeing to the doctrine in which also the Son of God is forcible to regenerate some by the vertue of his spirite vnto euerlasting life Hither appertaine the parables of the seede and the tares The inuisible church is a companie of those which are elected to eternall life in whom a newe life is begun here by the holie Ghost is perfected in the woorlde to come They which are in this inuisible church They which are in the inuisible Church neuer perish neuer perish neither are any hypocrites therein but the Elect only of whom it is said Ioh. 10.28 No man shal plucke my sheep out of mine hands Moreouer both these partes of the true Church both visible and inuisible are either vniuersall or particular The Vniuersall visible Church The Vniuersall visible Church is the companie of all those which professe the doctrine wheresoeuer in the worlde they be The particular Visible Church The particular visible is also a companie of those which professe the doctrine but in some certaine place The Visible Church is Vniuersall in respect of the profession of one Faith in Christ and of one Doctrine and worshippe But it is particular in respect of place and habitation The Vniuersall Inuisible and of diuersitie of rites and customes So also the Inuisible Church is Vniuersall as all the Elect in whatsoeuer place they bee and at whatsoeuer time they liued haue one faith The particular Inuisible againe it is particular as either in this or that place they haue the same faith Now all particular Churches are partes of the Vniuersall and the Visible are partes of the Vniuersall church Inuisible And of this Vniuersall Jnuisible Church doth the Article of our Creed speake properlie I beleeue the Holie Catholique Church For besides that the vniuersall inuisible church is catholique it is also nobilitated with this title that it is Holie Furder in this is the true communion of Saints between Christ and al his members It is called inuisible not that the men are inuisible but because their faith and godlinesse is inuisible neither is knowen of anie but of themseleus in whom it is neither can wee indeede discerne certainly the godly from the hypocrites in the church The TriumphaÌ„t and Militant parts of the Vniuersall Inuisible The partes of this vniuersal inuisible church may these two not vnfitly be accounted The church Militant and Triumphant The Militant is in this world fighting warring vnder the banner of Christ against the Diuel the woorlde and our flesh The Triumphant which both now triumpheth with the blessed Angels in heauen and shall after the resurrection enioie a full triumph Nowe although the Militant church is
that hee hath done If then the bodies which haue sinned shall receiue accordingly not other bodies but the same shall rise And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen Wherefore seeing our bodies shall rise no other bodies shall rise or bee quickened than those which haue fallen and are dead or no other than those which doe fall and die How flesh and bloud i◠denied the heauenly inheritance Obiection But saint Paul saith that flesh and bloud cannot inherite the kingdome of god Therefore our bodies cannot possesse the kingdome of god because they are flesh and bloud Answere The flesh oftentimes signifieth some qualitie or the substaunce in respect of some certaine qualitie So flesh that is being sinfull and corruptible shall not possesse the kingdome of God but our flesh then shall no more be able to sinne neither shall it bee corruptible Obiection 2. Our bodies shall be spirituall 1. Cor. 15.44 Jt is sowen a naturall bodie and is raised a spirituall bodie Therefore our bodies shall not then haue the properties of our flesh Aunswere In what sense our bodies shall bee spirituall They shall bee indeede spirituall but shall not haue all the properties of a spirite but some onely because they shall bee agile and quicke mightie and vncorrupt and indeede are therefore chieflie called spirituall because they shall be guided by the spirite neither shall any more the naturall life remaine in them That this is true is apparent by these reasons 1. The Apostle himselfe addeth This corruptible must put on incorruption 2. Hee calleth it a spirituall bodie but a spirite is no bodie 3. Jf anie bodie after the resurrection should be so spirituall as not retaining at all anie bodilie properties then surelie Christs bodie should haue beene so but now he saith to the Apostles Luk. 24.39 Handle me and see for a spirite hath not flesh and bones as ye see mee haue Obiection 3. How are wee saide to beleeue the resurrection when as yet wee are saide to hope for the resurrection to come Answere We are saide to hope for the resurrection as it is an effect of Gods counsell wee are saide to beleeue it as it is the counsell it selfe and purpose of God 9 Whether the soule be immortal The causes for which this Question is to bee moued Mat. 22.23 2. Tim. 2.17 BEsides that this question belongeth to the Article of the Resurrection the explication also thereof in it selfe shal not be altogether vnprofitable or fruitlesse For not now onely doe they beginne to dispute against the immortalitie of the soule but the Sadduces also denied it as they likewise that said the Resurrection was past alreadie vnto him that beleeued neither made anie other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists denie the immortalitie of the soule Moreouer Paul the third Pope of Rome when he was breathing out his soule and readie to dy said that now at length he should trie know three things whereof in his whole time he had much doubted 1. Whether there were a god 2. Whether soules were immortall 3. Whether there were any hel Wherefore it ought not to seeme straunge if this question be moued neither shal it bee altogether vaine and needelesse both because it serueth for the controuling and refuting especially of Epicures and also because it maketh for the better vnderstanding of some places of holy Scripture But because there haue beene and euen nowe are who haue taught that the soule of man like as of bruite beastes is nothing else but life or the vitall power arising of the temperature and perfection of the bodie and therefore dieth and is extinguished together with the bodie and as some of them speake who wil seeme to beleeue the resurrection of the dead doth sleepe when the bodie dieth that is is without motion or sense vntil the raising of the bodie which indeede is nothing else than that the soule is mortal that is a meere qualitie onlie in the bodie and when the bodie is dissolued becommeth nothing because if it were an incorporeal substance it could not be without sense and motion against these we are to holde the recordes of Gods woorde and writ concerning the spiritual and immortal substaunce of mans soul The soule an in corporeall substance That the soule of man is not onely a forme or perfection or temperament or force and power or an agitation arising out of the temperature of the bodie but a substaunce incorporeall liuing vnderstanding dwelling in the bodie and susteining and moouing it these places following of holy Scripture doe shewe Psalm 48. His soule shal be blessed in life Heb. 12. God is called the Father of spirites And it is saide of the faithfull Yee are come to the celestial Ierusalem and to the companie of innumerable Angels and to the spirites of iust and perfect men 1 Cor. 2.11 No man knoweth the thinges of a man saue the spirite of a man which is in him In these and the like places of Scripture both the soule of man is called a spirite and the properties of a liuing vnderstanding substance are attributed vnto it Wherefore to no purpose doe the aduersaries of this doctrine oppose those places in which the name of the soul is taken for the the life and wil of man as Matth. cap. 6. The soul is more woorth than meate Iob. 13.14 J put my soule in my hand For by the fore-alledged places it is manifest thnt this is not general but is vsed by a * Metalepsis figure of speech whereby we cal the effect by the name of his cause Now the immortalitie of the soule is prooued by manifest places of holie Scripture 1. Luk 23.43 The soule immortall Christ hanging on the crosse said to the theefe this daie shalt thou be with me in Paradise But he could not be there in bodie because that was dead and buried Therefore his soule was gathered with Christs into Paradise and so consequentlie the soul liueth 2. Paul saith Phil. 1.23 I desire to be loosed and to be with christ he speaketh of the rest ioie which he should enioie with christ But they who feele nothing what can their ioie or happinesse bee Wherefore they also are refuted in this place who saie mens souls sleep so withall denie the immortality of the soul 3. Wised 3.1 The souls of the iust are said to be in the hands of god 4. Matt. 22.32 God is not the god of the dead but of the liuing Therefore the soules liue 5. Luk. 23.46 Into thy hands I commend my spirit 6. 2 Corinth 5.8 When we remoue out of the body we may goe vnto the Lord. Wherefore the soules sleep not as some Anabaptistes wil haue thē but enioie immortall life and celestiall glorie with the Lorde 7. In the Reuelation cap. 6.10 The soules of the godly that were killed are said to
iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before mē that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
righteousnesse 13 Obiection Jf Christ hath satisfied for vs we shall not be iustified freelie but for merite and desert Aunswere Wee are iustified freely in respect of vs not freely in respect of Christ whom the sauing of vs cost full dearely 14 Obiection Reward presupposeth merite So that where reward is there is also merite For reward and merite are correlatiues whereof if one bee put the other is put also But euerlasting life is proposed as a reward for good workes therefore also the merite of good workes is euerlasting life Aunswere The Maior is sometimes true as concerning creatures as when men may merite or deserue of men But neither alwaies among men doth it folowe that there is merite where there is reward For men also oftentimes giue rewards not of merit or desert Now it is vnproperly saide of God that he proposeth eternal life vnto our workes as a reward for we can merite nothing at Gods hands by our workes But for this cause especially doth God say that he wil giue a reward to our workes thereby to shew that good workes are grateful and pleasing vnto him 15 Obiection That which is not required vnto iustification is not necessarie to be done Good woorkes are not required vnto iustification Therefore it is not necessarie to doe them Answere The Maior is false if it bee meant generallie because wee ought to doe good woorkes in token of thankefulnes But if the Maior be meant particularly then nothing can bee concluded the premisses beeing meere particular nowe good woorkes are as an effect without which the cause to wit faith cannot be Therefore good workes verily are necessarie but not as any cause or merite of iustice 16 Obiection He that is iustified by two things is not iustified by one only But we besides that we are iustified by faith are iustified also by the merite and obedience of Christ therefore not by faith onely Answere He that is iustified by two things is not iustified by one onely that is after one and the same manner But we are iustified by two thinges after a diuerse manner For we are iustified by faith as by an instrument apprehending iustice but by the merit of Christ as by the formal cause of our iustice 17 Obiect Doctrine which maketh men profane is not to be deliuered But this doctrine that we are iustified by works maketh men profane Therefore it is not to be deliuered Ans If it should so fal out with any man it were but an accident Reply Euen those thinges which fall out to bee euils by an accident are to be eschued But this doctrine maketh men by an accident euil Therefore it is to be eschued Aunswere Those thinges which fal out to be euils by an accident are to be eschued if ther remain no greater cause for which they are not to bee omitted which by an accident make men euil But we haue greater causes why this doctrine ought to be deliuered 1. The commaundement of God 2. Our owne saluation 18 Obiection Christ hath brought vs eternall iustice This applied iustice is not eternal Therefore this is not our iustice but God himselfe is our iustice Aunswere The Lorde is our iustice that is our iustifier But that our applied iustice is eternal hath been shewed before because the imputation thereof is continued to all eternity That iustice also of the Lawe which is begunne in vs in this life shall bee continued and perfected in the life to come But that iustice which is God himselfe is not in vs because so God should be an accident to his creature and become iustice in man For iustice and vertue are thinges created in vs not the essence of God Moreouer Osiander who obiecteth this doth not discerne the cause from the effect As we liue not or are wise by the essence of God for this is all one as to say that wee are as wise as God so also we are not iust by the essence of God Wherefore nothing is more impious than to say That the essentiall iustice of the creatour is the iustice of the creatures for thereof it would follow that wee haue the iustice of God yea the verie essence of God The cause must be discerned from the effect increate iustice from created iustice 19 Obiection Where sinne is not there is no place for remission or imputation Jn the life to come sinne shall not be Therefore no place there for remission or imputation Aunswere In the life to come shall not bee remission of any sin then present but the remission which was graunted in this life shall continue and endure for euer And that conformity also which we shal haue with God in the life to come shal be an effect of this imputation 20 Obiection Ten Crownes are part of a hundred Crownes in paiment of a debt Therefore good workes also may be some part of our iustice Aunswere There is a dissimilitude because ten Crownes are a whole part of an hundred Crownes But our workes are not a whole and perfect part 21 Obiection It is said that Phinees worke and deede was imputed vnto him for righteousnes Answere The meaning of the place is That God did approue his worke but not that he was iustified by that worke Why we are iustified by christs merit onely We are iustified by the merite of Christ onely 1. For his glorie that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort that we may be assured that our iustice doth not depend vpon our owne woorkes but vpon the sacrifice of Christ onely otherwise we should leese it a thousand times Why we are not Iustified partly by faith and partly by works Gal. 3.10 We are iustified not partly by faith partly by works 1. Because works are vnperfect and therefore our iustice also should be then vnperfect Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them 2. Although they were perfect yet are they due and debt So that wee cannot satisfie for an offence past by them When ye haue done all that yee are commaunded say wee are vnprofitable seruants 3. They are Gods works who worketh them in vs. 4. They are temporarie neither haue anie proportion with eternall blessinges 5. They are effectes of iustification therefore no cause 6. They are excluded that wee might not haue whereof to glorie 7. If they were part of our iustification our conscience should be destitute of stable and certaine comfort 8. Christ should haue died in vain 9. We should not haue the same way to saluation 10. Christ should not be a perfect Sauiour Why our works are vnperfect therefore cannot merit Now our workes are vnperfect 1. Because we omit manie things which we should doe and doe manie things which we should not doe 2. Because we blend and mingle euil with that good which wee doe that is wee doe good but wee doe it ill The thinges
so to make God such a one as hath entered a couenaunt and is in league with hypocrites and wicked men Now the couenaunt of God is two waies prophaned namelie as well by communicating and imparting the signes of the couenaunt to them vnto whom God promiseth nothing as by receiuing and vsing the signes without faith and repentance For not onely they prophane the couenant who being as yet impenitent take the signes of the couenant vnto them but they also who wittingly and willingly giue the signs vnto those whom god hath shut from his couenant They make therefore God a felowe friend of the wicked the son of the diuell the son of God whosoeuer reach the signes vnto the wicked Obiect Hee that giueth to him that abuseth it sinneth The church giueth the supper vnto hypocrits which abuse it Therefore the church sinneth Ans He that giueth the supper to one which abuseth it sinneth if he wittingly willingly doth it otherwise he sinneth not but they who abuse the supper purchase damnation to theÌ„selues But the godly are not made partakers of that prophanation of the couenant prophaned by the wicked if they knowe not the wicked approching vnto the supper neither doe willingly admit the wicked Reply If they sinne who giue the supper wittinglie to him that abuseth it then dooth the Minister also sinne if he distribute it vnto such a one where yet there is no sentence passed of excommunication Aunswere True if hee doe it willingly but if the church proceed not against such a man and the minister notwithstanding be instant vpon the Church and doe his duetie he is blamelesse and the sinne shall lie on others euen on the Church 2. They are not to bee admitted to the supper who professe not faith and repentaunce both in life and confession because if such should be admitted the church should stir vp the anger of God against her selfe as of whom wittinglie and willinglie this shoulde bee committed Nowe that by this meanes the wrath of God is stirrâ—d vp against the church the Apostle sufficiently witnesseth saying For this cause manie are weake and sicke among you and manie sleepe For if wee woulde iudge our selues we should not bee iudged God therefore is angrie with the consenters so punisheth them because he punisheth the wicked whom they coÌ„senting thereto admitted for by both the supper of the Lorde is alike prophaned 3. Christ hath coÌ„manded that the wicked be not admitted And if any denie that any such coÌ„mandment is extant yet the substance tenor of the commandement shal be easily prooued For christ instituted his supper for his disciples to theÌ„ alone he said I haue earnestlie desired to eate this Passeouer with you Take this and part it among you This is my bodie which is giuen for you This cup is the new testament in my bloud which is shed for you Wherefore the supper was instituted for Christes disciples onely all others for whom Christ died not are excluded But yet for all this those hypocrites are to bee admitted together with the godly vnto the supper who are not as yet manifested because they professe in confession and outward actions faith and repentance But none ought to approch thither but true beleeuers For these onely excepted all others yea euen those hypocrites which are not as yet manifested eate and drinke vnto themselues damnation and prophane the Lords sacred Supper Obiection They then who auoide the prophaning of the Lords Supper doe well but they who refraine from the Lordes supper in respect of some hatred they beare to others or for some other sinnes auoide the prophaning of the supper Therefore they doe well Answere They who auoid the prophaning of the supper doe well if they auoid it in such sort as they ought namely by repenting themselues of those sinnes which haue been the causes of their refraining CERTAINE CONCLVSIONS OF THE SVPPER 1 THE other sacrament of the new testament is called the supper of the Lord not as if it were necessarie that the church should celebrate it in the Euening or vsuall time of supper but because it was instituted of Christ in that supper which he last had with his Disciples before his death It is called the table of the Lord because Christ dooth feede vs in it It is called the sacrament of the bodie and bloud of christ because these are communicated and imparted vnto vs in it It is called the Eucharist because in it are giuen solemne thankes vnto Christ for his death and benefites It is called Synaxis or the conuent because it ought to be celebrated in the conuents and assemblies of the church It is called also of the auncient a sacrifice because it is a representation of the propitiatory sacrifice accomplished by Christ on the crosse and a thankes-giuing or Eucharistical sacrifice for the same There is a third reason also why they called it a sacrifice because the ancient were wont themselues to confer bread vnto it therefore were they said to offer that is to conferre and giue in seuerall bread to that vse 2 The supper of the lord is a sacrament of the new testament wherein according to the commandement of Christ bread and wine is distributed and receiued in the assemblie of the faithfull in remembraunce of christ which is that christ might testifie vnto vs that hee feedeth vs with his body and bloud deliuered and shed for vs vnto eternal life and that we also might for these his benefites giue solemne thankes vnto him 3 The first and principal end and vse of the Lords supper is that Christ might therein testifie vnto vs that hee died for vs and dooth feede vs with his bloude and body vnto euerlasting life that so by this testification hee might cherish and encrease in vs our faith and so consequently this spirituall foode and nourishment The second end is thankes-giuing for these benefites of Christ and our publique and solemne profession of them and our duty towards christ The third is the distinguishing of the church from other sectes The fourth That it might be a bond of mutual loue and dilection The fift That it might be a bond of our assemblies and meetinges 4 That first ende and vse which is the confirmation of our faith in Christ the supper of the Lord hereof hath because Christ himselfe giueth this bread and drink by the hands of his ministers to be a memorial of him that is to admonish and put vs in remembraunce by this signe as by his visible word that he died for vs and is the foode of eternall life vnto vs while hee maketh vs his members both because he hath annexed a promise to this rite that hee wil feede those who eate this bread in remembraunce of him with his owne bodie and bloud when he saith This my body and also because the holy ghost doth by this visible testimony moue our minds and harts more firmely to beleeue the promise of the
concerning the places appointed for sacrifices they were free when as yet there was no appointed place for the arke of the couenaunt Wherefore Samuel did appoint that towne for sacrifices where hee dwelt as being most fit and commodious Verie wel knewe the holy Prophet that the woorship of God did not consist in this circumstaunce of place which was left free vnto the godly before the temple was built of Salomon Lastly as concerning the person although the Prophets were not of Aarons family yet had they by reason of their extraordinary function autority to sacrifice This also may be said as touching Elias sacrificing in the mount Carmel Now as for Manoah who is said to sacrifice in Zorah either he did not himselfe sacrifice but deliuered the sacrifice to be offered of the Angel whom hee tooke to be a Prophet or hee himselfe offered it being commanded by the Angell and so did nothing besides the diuine Lawe of god In like manner is the aunswere easie to other examples which they heap together bring in Abel Noah Gen. 4. and 8. offer sacrifice but not without the commandement of god because they did it with faith Heb. 11. But no faith can bee without the woord of god Roman 10. The Rechabites Ier. 35. refraine from wine and husbandrie according to their father Ionadabs commaundement and are therefore by God commended But Ionadab meant not to institute any newe worship of god but by this ciuil ordinaunce to banish from his posterity riot and such sinnes and punishmentes as accompany riot So also Daniels fasting Dan. 10. the Nineuits fasting Ion. 3. was no worship of god but an exercise seruing for the stirring vp of praier and repentaunce which were that worship of God which is in those places commended Now in Iohn Baptist Matth. 3. not his kind of liuing foode and apparel but his sobriety and temperancy is commended is the worship of god And Hebr. 11. not the raiment made of sheepes and goates skins neither the wandring in mountaines caues and dens but faith and patience in calamities is set forth and commended as the worshippe of god 5 Obiection Whatsoeuer is done of faith and pleaseth god is Gods worship These works albeit they are vndertaken by men voluntarily yet are done of faith and please God Therefore these workes vndertaken by men voluntarily are the worshippe of God Aunswere This doth not suffice for the defining gods worship for after a diuerse sort is the worshippe or god and indifferent actions pleasing vnto god The worshippe of god doth so please god that the contrary there to displeaseth god therefore cannot be done of faith But those things which are in themselues indifferent are so liked of god that their contraries also are not of him disliked or disalowed THE THIRD COMMAVNDEMENT THOV shalt not take the name of the Lorde thy God in vaine for the Lord will not holde him guiltles that taketh his name in vaine In the first and second commaundement god framed our minds and hearts now hee frameth also our outwarde actions and that in this the fourth commaundement There are two partes of this third commaundement A Prohibition and a Commination There is prohibited the vaine vsage of gods name that is in whatsoeuer false vaine or light and trifling thing which tendeth either to the disgrace or at leastwise not to the glorie of God The name of God signifieth 1. The Attributes or properties of god that is those things which are affirmed of god As Gen. 32.29 Wherefore doest thou aske my name Exod. 3.15 Thus shalt thou say vnto the children of Israel The Lord god of your fathers the god of Abraham the god of Isaack and the god of Jacob hath sent me vnto you this is my name for euer and this is my memoriall vnto all ages Exod. 15.3 The Lorde is a man of warre his name is Iehouah 2. It signifieth god himselfe As Psal 116.43 I will take the cup of saluation and call vpon the name of the Lord that is I will call vpon the Lord. Psal 5.11 They that loue thy name that is they that loue thee Psal 7. J will sing praise to the name of the Lorde most high Deut. 16.2 Thou shalt offer the Passeouer vnto the Lord thy god of sheep and Bullocks in the place where the Lord shal choose to cause his name to dwell 1. King 5.5 I purpose to build an house vnto the name of the Lord my god 3. It signifieth the will or cammaundment of god and that either reueiled and true or imagined and faigned by men 1. Sam. 17.45 J come vnto thee in the name of the Lord of Hostes 4. Jt signifieth the worshippe of God trust inuocation praise profession Micah 4.5 We will walke in the name of the Lord our god Mat. 28.19 Baptizing them in the name of the Father the Sonne and the holie ghost Acts. 21.13 I am readie not to bee bound onelie but also to die at Ierusalem for the name of the Lord Jesus To take the name of the Lord or to name or vse the name of the Lord God verily doth not forbid but he forbiddeth to vse it falslie or vainely The prohibition then in this cōmandement is Thou shalt not take the name of god in vain that is thou shalt not only not forsweare but neither shalt thou make any vnhonorable mention of God as neither against nor besides that honour which is due vnto him neither yet lightly neither without iust cause Nowe as in this commaundement is prohibited the abusing of gods name so in the same contrariwise is commaunded the lawful and right vsing of his name The commaundement then of this ordinance is Thou shalt honourably vse the name of the Lord by which commaundement he willeth that wee make no mention of him but such as is honourable and worthie his diuine Maiestie and as in the first commaundement he requireth his internal worship to be done and giuen to him alone so here he requireth his externall worship which consisteth in the true confession and magnifieng of his name to be perfourmed of euery of vs both publiquely whensoeuer it is exacted for the illustrating setting forth of his glorie and priuately Vnto the Prohibition is annexed a Commination whereby god might shewe that this part also of doctrine is one of those the breach whereof hee chiefly detesteth and punisheth For seeing the praise and magnifieng of god is the last and principal end for which man was created and seeing the chiefe good and felicitie in man is the praise and worship of god it foloweth the chiefe euill and misery is to despite and reproch god and therefore that the chiefe and greatest punishment is due for this euil The vertue of this Commandement consisteth in the right honorable vsage taking of the name of God the partes whereof are these 1. The propagation and spreading abroad of gods true doctrine not that propagatiō which is don publikely by the ministery
Matth. 12.31 Euery sinne and blasphemy shal be forgiuen vnto men but the blasphemie against the holie Ghost shal not be forgiuen vnto men Whence it appeareth seeing Paul saith hee was a blasphemer and yet obtained pardon and seing likewise christ affirmeth that some blasphemy is forgiuen and some is not forgiuen that the name of blasphemy is taken in diuers senses Vnto the confession of the truth is repugnaunt first The denial of the truth for feare of hatred or persequution or ignominie This deniall is of two sortes The first is an vniuersal and general defection from true religion which is to cast awaie the profession of the truth either certainelie or doubtfullie knowen and receiued with a certaine and purposed aduise and with the whole hearts desire of resisting God and without anie griefe or remorse of flying and shunning this casting awaie of the truth and without any purpose of obeying God in applying vnto himselfe the promise of grace and in shewing repentaunce This denial is proper to reprobats and hypocrites Whereof is spoken Matt. 13. and Luk. 8. and 1. Joh. 2. And this defection if it be don against the truth certainly knowen is sinne against the holy Ghost whereof none repent The other denial is special and particular which is the denial of weaklings is committed either through error not voluntary neither purposed or through feare of affliction when as notwithstanding there remaineth still in the hart an inclination and griefe detesting that weaknesse and denial and some purpose also to struggle out of it and to obey God by applying vnto himselfe the promise of grace and by giuing himselfe vnto repentaunce Into this denial may the elect and regenerate fall but they get out of it againe and returne vnto the confession of the truth in this life as it is shewed and exemplied in Peter Matth. 26. Secondlie Vnto confession is also opposed dissimulation or dissembling and hiding of the truth when as Gods glorie and our neighbours safetie requireth a confession of the truth which then requireth it when false opinions concerning God and his wil or woorde or concerning the church seeme to be confirmed and strengthned by our silence in the mindes of men or when those thinges remaine secret and hidden which God wil haue known and manifest for the maintenance of his glorie against the reproches of the wicked for the conuincing of the obstinate and for the instructing of those which are desirous to learne or lastly when our silence maketh vs suspected to be approuers and abetters of the wicked Thirdly vnto the right and lawfull confession of truth is opposed an vnseasonable and vntimelie confession that is whereby without any aduancing of Gods glory and without the furtherance of any ones safety and without any necessity of discharging his calling or duety there is stirred vp either a derision and euill entertainment of the truth or the fiercenesse and cruelty of the enemies against the godly Such a confession whereas it dooth rather darken than set forth the glory of God rather hindereth than furthereth the safety of the Church swarueth plainly from the scope and end of true and lawful confession and therefore is not a right vsing but an abusing of Gods name Therefore Christ forbiddeth it Mat. 7. Giue not that which is holie to dogs And Paul Tit. 3.10 Reiect him that is an heretique after once or twise admonition knowing that he that is such is peruerted and sinneth beeing damned of his own self Neither doth that crosse this which is said 1. Pet. 3.15 Be readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you with meekenesse and reuerence For Peter willeth vs to be alwaies in a readinesse or furnished to make aunswere concerning the summe and groundes of Christian doctrine yet so as that it is not necessary to vtter and expound all vnto euery one but vnto all those which require a reason and an account of our faith therby either to learne it or to know it But whom we see once to scoffe at the true doctrine which hath beene expounded confirmed vnto them if they again require a reason and account of our faith we are not to make further answere For so Christ himselfe after hee had sufficiently confessed and confirmed his doctrine by testimonies answereth nothing vnto the High-Priest and Pilate touching the false witnesses and Luk 22. himselfe rendereth this reason of his silence If J shal tel you you wil not beleeue me Another reason is giuen by Isaiah cap. 53. He was oppressed and was afflicted did not open his mouth that is because Christ knewe he was now to suffer according to his fathers will after his cause was sufficiently defended he is not careful of deliuering his person from iniuries contumelies and punishments For he knewe that this obedience did tend to his fathers glorie But contrariwise when the High-Priest adiureth him he confesseth himselfe to bee Christ because then his silence woulde haue giuen suspicion of contempt of the name of god whereby he was adiured Obiection We do not perceiue who are swine and dogs wherefore we are to render a reason of our faith to al without putting anie difference Aunswere Christ doth not cal al wicked men swine or dogs but those only who contemne and make a mock of the doctrin confirmed which they haue heard and which hath beene expounded vnto them 2. Christ willeth not vs to iudge of dogs and swine by the secretes of their hearts but by their present words and deedes If againe it be replied In matters of difficultie and such as are hard to be iudged except there be deliuered some certaine and exact rule how to iudge and deale mens consciences are left wauering and in doubt 1. But if also we are to iudge of the outward shew of swine and dogs it is hard to pronounce who are to bee accounted for swine and dogs Therefore mens consciences are left in doubt vnto whom and when confession must bee made The Minor is false For Christ wil haue none to be counted for dogs and swine but such as shew manifest stubburnes and obstinacy in their woords and deedes of whom it is no hard thing to iudge out of the word of God And further the holy Ghost is promised vnto all that aske him by whom their iudgementes and actions may be directed that they er not And lastly seeing in this life we attaine not vnto the perfection of Gods Law neither in other things neither in this point they who ioine the desire of Gods direction with an earnest care of Gods glory and loue of their neighbour may and ought to be certain assured either that their counsels are so ruled by the holy Ghost that they erre not or if they er that yet their error is pardoned forgiuen them And this certainty sufficeth for the reteining of a good conscience If lastly it be obiected That tyrants and manie Magistrates
vnto him alone to be translated vnto others and in the second commaundement forbiddeth any other worship of his name and God-head to be vsed besides that which himselfe ordained So in this third commandement he forbiddeth the profession of both namely both of the worshipping of any other besides the true God and of any other worship besides the true worship of God and therefore condemneth al such adoration and worship For inuocation ascribeth vnto him vnto whom it is made infinite wisedome and power as who in all places and at all times vnderstandeth and heareth euen the secret groanes of them that call and inuocate on his name and is able to help and preserue al euen besides and against the order of second causes and to giue them those good things which can be giuen onely of him who is the Almighty creatour gouernor Lord of al things Wherefore idolatrous and vaine is the inuocation of Pagans Turkes Iewes and of all who imagine and make vnto themselues another God besides him which hath manifested himselfe in his worde by Prophets and Apostles through the sending of his Sonne and his holy spirite likewise idolatrous is their â—nuocation that inuocate on Angels or on the Saintes departed because they attribute and giue vnto them the honor which is due to God alone Matth. 4. Thou shalt worship the Lord thy God and him onelie shalt thou serue Reuel 19.10 I fel before the Angels feete to worship him but he said vnto mee See thou doe it not I am thy fellow seruant and one of thy bretheren which haue the testimonie of Iesus Worship God So Actes 14. Paul and Barnabas refuse diuine honours to be done vnto them by the men of Lystra The obiections of the Papists which vse inuocation and praier vnto the Saints departed 1 VNto God onely is due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adoration which giueth vnto God an vniuersal and general power prouidence and dominion but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is veneration and honour is due vnto Saints wherewith we venerate and worship the Saints for their holinesse and merites Aunswere This is but a friuolous shifting For wee detract not neither take away from Saintes either liuing or departed such honour and woorship as is an agnising and celebrating of that faith holines and giftes which God hath bestowed on them and an obeying of that doctrine which they haue deliuered vnto vs from God and an imitating and following of their life and godlines But this honour that they vnderstand and heare in euery place and time the groanes thoughts and wishes or desires of them that inuocate and relieue their necessities is due vnto God only and likewise that through their intercession and merites is giuen vnto vs remission of sins eternal life and other blessinges from God this honour is due vnto Christ onely and therefore cannot be translated vnto Saintes without manifest sacrilege and idolatry whether it bee called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by any other name whatsoeuer 2 Whom god honoureth the same must we also honour God honoureth the Saintes Therefore we also must honour them Aunswere We graunt this concerning that honour which god giueth vnto the Saints for therein inuocation is not comprehended as beeing an honour due vnto God alone who saith Jsai 42.8 That he wil not giue his glory to another 3 God heareth vs by his owne power and vertue the Saintes heare vs by grace or by the vertue of God Aunswere God doth not communicate these properties vnto others whereby he wil be discerned from others 2. Chro. 6.30 Thou only knowest the hearts of the children of men And Actes 1. and 15. It is ascribed vnto God as proper vnto him to be the searcher and beholder of harts 4 The Saintes haue by the grace of God wrought miracles whereby also God is discerned from creatures Therefore God hath communicated some of his prerogatiues and properties vnto the Saintes and by consequent the knowledge of the thoughts and affections of al that praie vnto them Answere This reason is doubly faulty First the consequence is not of force from a general particularly put vnto a certaine special Wherefore it followeth not that God hath communicated with his Saints a knowledge of harts vniuersally or of the hearts of all that make inuocation albeit it were true which yet we graunt not to be true that hee did communicate some of his prerogatiues or essential properties with the Saintes except it may bee prooued by certaine testimony of Scripture that amongest those some communicated prerogatiues this is also conteined But the contrary hereof hath been already proued Secondly the proofe of the Antecedent drawen from the example of miracles is of no force For there is not any power of working miracles transfused by god into the Saintes neither doe the Saints work these by their owne vertue or by any vertue communicated vnto them by God but are onely ministers of the external works that is of foretellinges or tokens which when the Saints do god doth manifest vnto them that he will by his owne vertue not transfused into them nor by the like vertue created in them but by his owne proper vertue beeing and remaining in himselfe alone work those woonderfull woorks and proper vnto an omnipotent nature and if wee speak truly and properly he it is alone that worketh them The Saints are said to work them by a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure of speech as being the ministers of the outward work which god addeth vnto the working of the miracle as a signe of his presence power and wil. Wherefore it doth not hereof follow that either the infinite wisedome and vniuersall knowledge of hearts or other essential properties prerogatiues of god are communicated with the Saintes 5 Ahijah knew the thoughtes of Jeroboams wife 1. King 14. Eliseus knew the thoughtes of the King of Syria 2. King 6. Peter knew the coosinage and fraud of Ananias and Sapphyra Actes 5. Therefore God hath communicated the knowledge of mindes and hearts vnto Saintes Aunswere A fewe extraordinary examples make not a generall rule They knewe these thinges by the gift of prophecie wherewith they were endued by reason of their office and calling which they had and bare for the edifieng of the Church neither yet did they know alwaies neither the thoughtes of al neither by any power within them to behold hearts and minds but through a diuine reuelation from god they knew onely at such a time and such things as was requisite for the profite and vtilitie of the church to be reueiled vnto them But hereof it doth not follow that the Saints departed also are endued with the gift of Prophecy because there is no need thereof in the life to come and they bear no longer that office which they bare in this life neither doth it follow that they behold the minds and hearts of men or vnderstand from god the thoughts affections and
conscience is not troubled because God is inuocated and called vpon and the grace of resistance is desired and there is remaining in their hearts a testimonie of the remission of their sinnes And for a remedie for these sinnes after the fall was mariage appointed Therefore against these inclinations is it to be said It is better to marrie than to burne But yet S. Paul neuerthelesse by those wordes doth not allowe such mariages as are vntimely hurtfull to the cōmon wealth entred into before a lawfull age or vnhonest that is against good orders and manners The special Questions of Marriage 1 What Marriage is 2 What are the causes of the institution of Marriage 3 Whether it be a thing indifferent 4 What are the duties of married persons 5 What things are contrarie to Marriage 1 WHAT MARRIAGE IS MArriage is a lawfull indissoluble coniunction of one man and one woman instituted by God that we might know him to be chast and to detest all lust that also we might therein chastly serue the Lord and that especially it might be a meanes whereby mankind might be multiplied and God gather thence afterwardes vnto himselfe a Church Lastlie that it might bee a societie and fellowship of labours cares and praier That marriage may bee a lawfull coniunction these thinges are thereto required 1 That matrimonie bee contracted by the consent of both parties 2 That there be adioined also the consent of others whose consent is required as namelie Parents or those who are in the place of Parents 3 That honest conditions be obserued 4 That there be no errour committed in the persons 5 That Matrimonie be contracted betweene such persons as are not forbidden by Gods Lawe as betweene them vnto whome the degrees of consanguinitie may be no hinderance The degree of consanguinity is the distance of kinsfolke in discent Concerning those degrees this rule is to be obserued How manie persons there are from the stock so manie degrees there are Now the stocke is the person from whome the rest are deriued The Line is either of ascendents or descendents or collaterals The Ascendents are all the ancestors and progenitors The Descendents are all the posterity or progenie The Line of Collaterals is either equall or vnequall It is Equall when there is equall distance from the common stocke Vnequal when the distance is vnequall Those prohibitions of degrees of consanguinitie from marriage which are expressed and set downe Leuit. 18. are Morall 1 Because the Gentiles are saide to be cast out for these abominations But the Gentiles had no ceremoniall Lawe 2 Paul doth most sharplie reprooue him who married his fathers wife 1. Cor. 5. Iohn Baptist saith vnto Herod Mar. 6.18 It is not lawfull for thee to haue thy brothers wife From the end because the end that is the prohibition of incest in reuerence of Bloud was made vniuersall perpetuall and morall 4 Jt is the Law of nature 5 The coniunction shal be lawfull or the marriage lawfull if such persons be ioined in matrimonie as are fit to be ioined 6 If this coniunction be in the Lord that is that a beleeuer marrie not with an vnbeleeuer but with a beleeuer and that religiouslie in the feare of God 7 If Matrimonie be contracted between two persons For they shall be two in one fleshe Obiection The Fathers had moe wiues Aunswere We must iudge not according to examples but according to Lawes 2 What are the causes of marriage THE author of marriage is God himselfe For marriage is no inuention of Man but instituted by God in Paradise Now the causes for which mariage was instituted are as we may learne out of the definition of marriage 1 The meanes of multiplieng mankind 2 The gathering of the Church 3 The image and resemblance of the coniunction between God the Church 4 That loose and wandering lusts might be auoided 5 That there might bee a societie and fellowshippe of labours and praier That fellowship is more neere and strait and therefore sendeth out more ardent and earnest praiers because we doe more ardently and earnestly helpe them by our praiers vnto whom wee are ioined in labour and affection As the Parents pray more earnestly for the children than the children for their Parents because loue doth descend not ascend 3 Whether marriage be a thing indifferent MArriage is a thing indifferent vnto them who haue the gift of continencie But whosoeuer are not endewed with this gift of continencie vnto all them marriage is not a thing indifferent but commanded vnto them as necessary from God himselfe And as marriage is a thing indifferent to all those that are endued with the gift of continencie so the same is graunted vnto all persons that are fitte and meete for it But when a iust and lawfull time of contracting marriage is not obserued then is that thing a cause of many euils and troubles in ciuill and Ecclesiasticall affaires But notwithstanding whosoeuer haue once lawfully and in the Lord contracted Matrimony it is neuer permitted or lawfull for them to dissolue or loose the bond of Matrimony once contracted except it be for adulterie 4 What are the duties of married persons THE duties of married persons are 1 Mutuall Loue 2 Spousall faith troth as each to loue the other only continually and constantly 3 Communitie of goods and a Sympathie or fellow-feeling in euils and calamities 4 The bringing foorth and bringing vp of children 5 Bearing with infirmities with a desire to cure them The proper duety of the husband is 1 To nourish his wise and children 2 To gouerne them 3 To defend them The proper duety of the wife is 1 To be a helper vnto her husband in maintaining and preseruing their houshold substance 2 To obey and reuerence her husband When these thinges are neglected they grieuouslie trespasse against the lawful vse of marriage 5 What thinges are contrarie to matrimonie VNTO matrimonie are contrarie fornications adulteries incests vnlawful copulation abuses of marriage diuorces not in case of adulterie But the person that is forsaken or is solicited to admit a forsaking doth not cause the diuorce but the other THE EIGHT COMMAVNDEMENT THOV shalt not steale By this commaundement is enacted and decreed a distinction of possessions For the end of this commandement is The preseruation of goods or possessions which God giueth to euery one for the maintenance of their life Thou shalt not steale that is Thou shalt not couer or attempt by guile to conueigh thy neighbours goods vnto thee Therefore defend preserue encrease them and giue thy neighbour his owne Nowe theft is onely named as being the grossest kinde of defrauding that by it the rest of the like qualitie might be vnderstood and that for the same as the scope or end other vices or sinnes of like nature and their antecedents and consequentes might bee prohibited and forbidden The vertues of this eight commaundement together with their extremes or contrarie vices 1 COmmutatiue
and make these partes the kingdome of God 1. The sending of the Sonne our Mediatour 2. The ordaining and maintaining of the ministerie by Christ 3. The gathering of the church by Christ out of mankinde by the voice of the gospell and the efficacie of the holy Ghost beginning in vs true faith and repentaunce 4. The perpetual gouernement of the church 5. The preseruation thereof in this life and protection against her enemies 6. The casting awaie of her enemies into eternal paines 7. The raising of the church vnto eternal life 8. The glorifieng of the church in eternall life when god shal be al in al. Now then seeing we vnderstand what the kingdome of God is it is knowen also vnto vs what is conteined in this petition Here therefore we desire that God wil by his Son our Mediatour sent from the very beginning into the woorlde 1. Preserue the ministerie which he hath ordained 2. Gather his church by the ministerie of his word and the woorking of the holie Ghost 3. Rule his church gathered and vs the members thereof with his holy spirite who may conforme vs vnto him soften our hearts regenerate our wils 4. Defend vs and his whole church against our enemies tyrants 5. Cast away his our enemies into eternal pains wherewith he maie punish them for euer 6. And at length deliuer his church and glorifie it in the world to come By al this it appeareth That this kingdome which we desire maie come is a spiritual kingdom which also the lord himselfe sheweth by diuerse parables in the Euangelist and vnto Pilate he aunswereth My Kingdome is not of this woorlde Of the kingdome of Christ is it said Psalm 110.2 Be thou ruler in the mids of thine enemies And furthermore seeing we must desire that this kingdome may come and therefore must withal desire our ful deliuery hereby it is euident how impious a thing it is to bee afraid of the iudgement of God the last day of doome because such as doe this shew themselues not to bee godly neither to desire their full deliueraunce and glorifieng Obiection But terrible wil the daie of iudgement be Therfore we are not to desire it Answer It wil be terrible but to the wicked onely For vnto the godly it is said Lift vp your heads Therefore Christ wil haue them to reioice and to wish for the approching of that day For what thou reioicest in that also thou wishest Come Lord Jesus Obiection That which commeth neither sooner nor later for our praiers is in vaine desired of vs and therefore we are not to desire it But the kingdome of god that is the deliuerie of the church from all euils and miseries shall come neither sooner nor later for our praiers than god hath decreed it Therefore wee are not to desire the deliuerie of the church Aunswere The Maior is false For so then may we conclude or reason of al those benefits which remaine in the counsel and purpose of God Reply But god hath promised other benefites with this condition that we must aske and desire them Aunswere So also doth ful deliuery from al euils befal to them onely in that daie who in their affliction and crosse wish for and desire that deliuery and pray that this deliuery may come speedily according to the decree of God and that no one elect may be excluded Reply But we must not desire that god would hasten the deliuerie of his church because that would be done with losse of manie of the Elect who are not as yet borne Aunswere When we desire that God would hasten the deliuery of his church we dâ—sire also that whosoeuer of the Elect are as yet remaining may be al speedily gathered not one of them beeing excluded This deliuery of vs and the whole church we must craue of the Lord with daily prayers if so we wil bee our selues also at length deliuered together with the Church And moreouer for this cause also must we desire this deliuerie that then that iudgement may bee of a sauing force vnto vs wherein the Lord will fullie deliuer his Elect and chosen God will also therefore haue vs desire an hastning speeding of this day that there may be an end of wickednes impieties that all the godlie may rest from their labors But so notwithstanding must we desire and craue all these things that we subiect and submit our wil to the commandement of the Lord or his diuine will It is our part to obserue what God commaundeth not what shall fall out or come to passe but the euent wee must leaue and commit to God himselfe 2 Howe manifold the kingdome of God is THIS kingdome is but one indeede but it differeth in the manner of gouerning and administration For it is diuerslie administred here and in heauen Hereby is that Question assoiled out of the place of Paul 1. Cor. 15.24 He shall deliuer vp the kingdome to God euen the Father Wherefore as concerning the forme and manner of administration hee shall deliuer the kingdome after our glorification that is he shal cease to discharge the office of a mediatour There shall be then no neede of conuersion of purging out of sinne of protecting of vs against our enimies he shall not gather he shal not raise the dead hee shall not glorifie nor perfect them because then they shall bee perfect Hee shall not ' teach them tongues shal cease There shall be no neede of these instrumentes any longer The kingdome of god then is of two sorts one begun in this life another consummated after this life Wee desire both in this petition to wit both the constitution of this kingdome of God and the consummation thereof In the consummated and perfect kingdome of god there shall be no neede of any meanes or instruments because in that the glorification of the Church shall be more perfect as being without euil both of crime and paine God shall be all in al that is shall manifest himselfe immediately vnto the blessed Saints Reuel 21.22 Jn that Citie which is that kingdome J sawe no temple for the Lord god almightie and the Lambe are the temple of it And the Citie hath no neede of the Sunne neither of the Moone to shine in it for the glorie of god did light it and the Lambe is the light of it 3 Who is king in gods kingdome THE head or King of this kingdome is god the father the sonne and the holie ghost There is but one King because there is but one god Nowe the father is King and ruleth by the sonne and the holy ghost The sonne is King 1. Because he sitteth god at the right hand of god and ruleth with equall power with the father 2. Because he is Mediatour that is because he is that person by which god worketh immediatly and giueth the holy Ghost Iohn 15.26 J will send him vnto you from the father And after a special and peculiar manner is Christ
From what euils he saueth vs 433 How he saueth 434 VVhom he saueth 437 Of Christ What is signified by the name of christ 437 What Christes vnction or annointing is 438 What his Prophetical function 444 VVhat his Priesthood 448 VVhat his kingdome 451 Of the communion of the faithful with Christ vvhat the Annointing of Christians is 452 In what sense christians are called prophets 456 vvhat is the Priesthoode of christians 456 vvhat is the kingdom of christians 458 Of Christ the Sonne of God How manie waies men are called sons 461 How christ is the son of God 463 vvhy christ is called the only begotten and first begotten sonne of God 464 Of Christs Diuinitie The sonne of God is a subsistent in the flesh borne of the virgin and before the flesh 467 The sonne of God Christ is a person reallie distinct from the Father and the holy Ghost 498 The Worde is equall consubstantial with the Father 500 503 Other rules whereby the obiections of the Arrians are dissolued 507 The principall arguments against the Diuinitie of the Sonne and the Holie Ghost with the answeres vnto them 509 Of Christ our Lord. In what sense christ is called Lord 514 For what causes he is our Lorde 515 Of christs conception by the holy ghost and birth of the Virgin Marie 518 The common place of the two natures in Christ vvhether there be two natures in christ our Mediatour 520 vvhether christ be one person or moe 525 vvhat maner of vnion this is of the two natures in christ and how made 529 A rule to bee obserued touching the proprieties of both natures in christ 536 A rule to bee obserued touching the proprieties of christ the Mediatour 544 vvhy it was necessary that two natures should bee vnited in the person or subsistence of the sonne of God 550 Of Christs humiliation that is of his Passion vvhat Christ suffered 554 According to which nature christ suffered 556 The causes impellent or motiues of christes Passion 55â— The final causes oâ— ends of his Passion 558 Of Christs death How christ is said to haue beene dead 561 vvhether it was requisite and necessary that christ should die 562 The fruit of christs death 564 His burial 566 His descension into hel 567 Of Christs glorification that is of his Resurrection vvhether christ rose againe 571 How christ rose 571 For what cause he rose 572 vvhat are the fruits of christes Resurrection 576 Of Christs Ascension into heauen vvhither christ ascended 580 How wherefore christ ascended into heauen 582 587 vvhat is the difference between christs Ascension and our 588 vvhat are the fruits of christs AscensioÌ„ 589 Of Christs sitting at the right hand of GOD. vvhat the right hand of God signifieth 591 vvhat is to sit at Gods right hand 591 vvhether christ did alwaies fitte at the right hand of God 595 vvhat are the fruites of christes sitting at the right hand of the father 597 Of Christs comming to iudgement vvhether there shal be any iudgement 599 vvhat the last iudgement is 601 vvho shal iudge 603 vvhence and whither christ shal come 604 Howe christ shall come to iudgement 605 vvhom christ shal iudge 605 vvhat shall be the senteÌ„ce executioÌ„ 606 For what cause that iudgemeÌ„t shal be 607 vvhen it shal be 608 vvherefore God woulde haue vs certaine of the last iudgement 608 For what causes God would not haue vs certain of the time of iudgement 609 For what cause GOD differreth that iudgement 609 Whether the last iudgement be to bee wished for 610 The third part of the Creede of the Holie Ghost the sanctifier What the name spirite signifieth 610 Who and what the holie Ghost is 611 What the office of the holy gost is 617 Of whom the holie Ghost is giuen and wherefore 621 To whom the holie Ghost is giuen 622 How he is giuen receiued 624 How the holie Ghost is reteined 625 Whether and how the holie ghost may be lost 625 wherefore the Holie Ghost is necessarie 626 Howe wee may knowe that the holie ghost dwelleth in vs. 627 Of the Church What the Church is 627 How many waies the Church is taken 629 What are the tokens and markes of the church 631 Why the church is called Holy Catholicke 633 In what the church differeth from the common weale 634 Whence ariseth the difference of the church from the rest of mankinde 635 Whether any one may be saued out of the church 636 Of Predestination Whether there be Predestination 636 What Predestinâ—tion is 641 What are the causes of Predestination or Election and of Reprobation 642 What are the effects of Predestination 644 Whether Predestination be vnchangeable 645 How far forth Predestination Election and Reprobation are known vnto vs. 645 Whether the elect be alwaies meÌ„bers of the church the reprobate neuer 646 Whether the elect may fall from the church and the reprobate abide alwaies in the church 648 What is the vse of this doctrine 649 Of the communion of Saints 649 Of the remission of sinnes What remission of sinnes is 651 Who giueth remission of sinnes 652 For what remission of sinnes is graunted 653 Whether remission of sinnes agreeth with Gods iustice 653 Whether remission of sinnes be freely giuen 654 To whom remission of sins is giuen and how 655 Of the Resurrection of the flesh What the Resurrection is 656 The Errours concerning the Resurrection 656 Whence it may appeare that the Resurrection shall certainely be 657 For what end the Resurrection shall be 659 By whom the Resurrection shal be 660 How the Resurrection shal be 660 When the Resurrection shal be 661 What bodies shal rise 661 Whether the soule be immortall 662 Of euerlasting life What euerlasting life is 670 VVho giueth euerlasting life 672 To whom euerlasting life is giuen 673 For what cause euerlasting life is giuen 673 VVhen how euerlasting life is giuen vnto vs 674 675 VVhether wee can bee assured in this life of euerlasting life 675 Of Justification VVhat iustice or righteousnes is in generall how manifold it is 677. 678 In what iustice differeth from iustification 679 VVhat is our iustice 680 How Christs satisfactioÌ„ is made our iustice and righteousnes 681 VVhy Christs satisfaction is made ours 683 VVhy Christs satisfaction is made ours by faith onely 684 Obiections against this doctrine of iustification aunswered 685 Of Sacraments VVhat sacraments are 694 VVhat are the ends of sacraments 697 In what sacraments differ from sacrifices 699 In what sacramentes agree with the word and in what they differ from it 700 How the sacraments of the old new Testament agree how they differ 702 VVhat the sacramentall vnion is 703 In what the thinges differ from the signes 704 VVhat phrases and formes of speaking of the sacraments are vsuall vnto the church and scripture 705 VVhat is the right and lawful vse of sacraments 705 VVhat the wicked receiue in the vse administration of the sacraments 706 How