withdrawen from those errors which happily we drunk in in our childhood 3. Because we are to hold the foundation vpon which we may build and vnto which we may referre those thinges which wee reade 4. Because God receaueth not into fauour those who by their iudgement cannot discerne betweene things honest and dishonest this is to be vnderstood touching those who are able to receaue instruction neither doth saluation befal to those who haue vnderstanding without agnising and profession of the truth or without faith repentance This is life eternall Iohn 17.3 Rom. 10.17 that they know thee to be the only verie God And faith commeth by hearing Now no man beleeueth in him of whom he hath neuer heard There must therefore in the Church be deliuered such a summe of doctrine of which the ruder and yonger sort also may bee capable 5. Because of order and seemlines For as the Children of the Iewes after Circumcision were instructed in the Lawe so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen Obiection But we may haue an implicit or confused faith Therefore no neede of instruction Aunswere No faith is without knowledge therfore there is need of instructioÌ Rom. 10.14 Iohn 3.36 How shal they beleeue in him of whom they haue not hard He that beleeueth not in the Sonne the wrath of God abideth on him OF THE HOLY SCRIPTVRE WE see all men who at leastwise striue not to cast off all sense of humanitie to imbrace and professe some opinion of God and his wil as also some manner of worshipping him partly drawen from nature her selfe and partly by persuasion receaued which is it that they cal ReligioÌ Now albeit al wil easily grant that to be the true Religion which hath beene deliuered by God himselfe neither will they seem to haue come vnto that degree of impudency as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil yet notwithstanding which maie be that Religion deliuered from aboue wil neuer be agreed vpon amongest men vntil our Lord Iesus Christ returning to iudge the quick and dead doe decide the controuersie There are two opinions of Religion The one deemeth that in euery Religion which doth leade a man towardes God saluation is to be found The iust man shal liue by his faith that is euery man as these men interpret it shall liue by his faith what maner so euer it be But this opinion is not true because there is but one true Religion others are false lying at variance with the true according as it is said He that beleeueth not in the Sonne the wrath of God abideth on him The other opinion thinketh and that rightly that that is the true Religion in which God is truely worshipped and that to be but one that in it onely men shal be saued But the Church of God doth certainly know and though all the Diuels and wicked ones stamp at it doth professe that this is the alone true and wholesome doctrine of God and his worship which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers and afterwards would haue to be contained in the scriptures by the Prophets and Apostles Since then whatsoeuer we may affirme of God and the saluation of men doth depend on the written word we wil first consider these foure things as touching the Scripture before wee come to make recitall what our selues affirme 1 What the holie Scripture teacheth or how Christian doctrine is diuided 2 What Religion deliuered in the Scriptures differeth from other religions or how we ought to discerne the true Church and to disseuer her from other sects 3 From whence it appeareth this Religion alone to be true and diuine and al others to be forged 4 For what cause no doctrine besides the holy Scripture is to bee receaued into the Church OF THE FIRST QVESTION What the holy scripture teacheth THE argument and summe of the whole sacred Scripture cannot be more rightly nor more simply nor with more perspicuous breuitie comprised theÌ the holy Ghost hath comprised it in the ten commandements Creed in which the Articles of our Faith are rehearsed which will be manifest inough if we remeÌber that the whole Scripture consisteth of twoo partes the Law and the Gospell The Catechisme of Heidelberg maketh mention of three of which yet the first the third appertaine vnto the Law Others make fiue parts The Decalog or tenne commandements the Law the Creed the Sacraments and praier But the Decalog is the summe of the Law and therefore is it to be referred vnto the Law which is the former part The Creede conteineth the summe of the Gospel and therefore must it be referred vnto the Gospell which is the secoÌd part The Sacraments are as appurtenaÌces adioined vnto the doctrine of the Gospel therfore also they are referred vnto the second part Praier is a part of the worship of God and therefore to be referred vnto the Law There are also who say this doctrine of the Church is diuided 1. Into the doctrine as touching God 2. into the doctrin concerning his wil 3. into the doctrine concerning his works But these three parts are handled both in the Lawe and in the Gospel An argument from the diuision 1. For al the doctrine concerning God is either of the nature or of the will or of the workes of God Wherefore what the nature of God is is taught in the Law and Gospel His wil is seene either in his commandements or in his threatnings or in his promises Now his works either are his benefites or the iudgementes of his will which are to be beheld in the creation after the fal in the restoring of man Besides these the sinnes also of men and diuels are described And of all these wee are taught either in the Law or in the Gospel or in both Wherefore the Law the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture 2 Christ himselfe hath made this diuision saying So it is written and so it behooued Christ to suffer Testimonies and to rise from the dead the third day and that in his name should be preached repentance and remission of sinnes Now all this is conteined in the Law and the Gospell 3 Because the Law and the Gospel doe comprehend the same which are comprehended in the writings of the Prophets and Apostles and in the doctrine of the Church in which is comprehended what God hath done vnto vs and what of vs hee requireth Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel 4 We doe gather also the self-same argument of the holy scripture by this From the definition of the subiect to wit
conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differeÌce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church CommoÌ comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine instinct and by what proofes and Testimonies we are certaine of so great a matter this is a question not to be let passe of vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depeÌd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why wee beleeue that the scriptures were
deliuered from heauen be the witnes of the church who seeth not that heerby the autoritie of mans voice is made greater then of the voice of God For he that yeeldeth his testimonie vnto an other so that he is the onely or the chiefe cause why credence is giuen vnto the other out of all doubt greater credite is giuen vnto him then vnto the other who receiueth his testimonie Wherefore it is a speech most vnwoorthy the maiestie of God that the voice of God speaking in his holie booke is not acknowledged except it bee confirmed by the witnesse of men Secondarily 2. Reason Our comfort Faith is grouÌded 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 theÌ 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 theÌ 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 theÌ 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
creation of mankind and the first beginnings of the Church in paradice yea the woord is that immortall seede of which the Church was borne The Scripture is first in nature as the cause The Church therefore could not bee except the woord were first deliuered Now when wee name the holy Scripture wee meane not so much the characters of the letters and the volumes but rather the sentences which are conteined in them which they shal neuer be able to prooue to be of lesse antiquitie then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2. Answere The Maior is false A yonger workmaÌ may be more skilful than an elder yet the summe of the Law Gospell was the same for euer To conclude neither is that which they assume alwaies true That the autority of the ancienter witnes is greater thaÌ of thâ yoÌger For such may be the conditioÌ quality of the yonger witnes that he may deserue greater credit then the ancienter Christ being man bare witnes of himselfe Moses also and the Prophets had long time before borne witnes of him neither yet is the autoritie therefore greater no not of all the other witnesses then of Christ alone In like sort the Church witnesseth that the holy Scripture which wee haue is the woord of God The Scripture it selfe also doth witnes of it selfe the same but with that kinde of witnes that is more certaine and sure than all the othes of Angels and men There is alleadged also to this purpose a place 1. The pillar of truth to Timot Obiection 4 3. Where the Church is called the pillar and ground of the truth But since the Scripture doth teach otherwhere and that not once that the foundation of the Church is Christ and his word it is manifest inough that the Church is the pillar of the truth not a foundamentall or vpholding piller but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carrie the truth left with her and committed vnto her in the open face of all mankinde Acts. 9. Gal. 2. 1 Thes 2. 2 Thes 1. Tit. 1. euen as the holy Apostle Paul was called an elect vessell to beare the name of God before the gentiles and kinges neither yet did Paul get credit vnto the Gospell but the Gospell vnto Paul So likewise are the Apostles termed pillars Galat. 2. not that the Church rested on their persons but that they were the chiefe teachers of the gospell and as it were the chieftaines and maisters of doctrine For a man is not bound to beleeue those that teach on their bare woord but for the proofes which they bring of their doctrine Furthermore they alleage a sentence of Austin out of Obiection 5 his booke entituled against the Epistle of the foundation A place of Augustine 1 Answere An example maketh no rule chap. 5. I saith Augustine would not beleeue the Gospell except the authoritie of the catholicke Church did mooue mee thereunto But first if it were true that either Austin or some others did giue credence vnto the Gospell onely for the Churches autoritie yet might there not bee fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine 2 Aunswere He speaketh of himselfe as yet not coÌuerted or not sufficientlie confirmed which these meÌ wold haue they do easily perceaue who weigh both the whole course of this place the phrase of speech which is vsual vnto Austen For Austen going about to shew that the Manichees were destitute of al proof of their doctrine first he opposeth one who as yet beleeueth not the gospel and denieth that such a one is able any way to be conuicted by the Manichaeans for he were to be conuicted either by argumentes drawen out of the doctrine it selfe of which the Manichaeans haue none or by the consent of the catholike Church from which themselues were departed for example sake he proposeth himselfe who should not haue had beleeued the Gospel except the authoritie of the catholik Church had moued him thereunto Austen therefore speaketh this not of himselfe as hee was then when hee writ these things against the Manichaeans but of himselfe before hee was yet conuerted or not sufficiently confirmed And that hee speaketh not of the present but of the time past the words that follow do manifestly declare whom then I beleeued when they said Beleeue the Gospel why should I not beleeue them when they say Beleeue not a Manichean For hence it appeareth that when he saith he was mooued especially by the authority of the Church he meaneth it of that time at which he obeied the Churches voice that is departed from the Manichaeans vnto the true Church But after that once he was conuerted and had perceaued the truth of doctrine that his faith was not now any more builded on the authoritie of the Church but on a far other foundation himselfe is a most sufficient witnes for vs whereas in the selfesame book Therefore he did beleeue the Church especially before he was able to perceiue it cap. 14. he saith on this wise Thou hast purposed nothing els but to commend that thy selfe beleeuest and to laugh at that which I beleeue And when as I of the other side shal commend that which myselfe beleeue laugh at that which thou beleeuest what dost thou thinke we must determine or do but euen to shake handes with them who bid vs to know certaine things and afterward will vs to beleeue things that are vncertain and let vs follow them who bid vs first to beleeue that which as yet we are not able to perceaue that being more enhabled by faith it self we may discerne to vnderstand that which we do beleeue not men now but God himselfe inwardly strengthning and illightning our mind Wherefore they do manifest iniury vnto Austen who draw that which himselfe confesseth of himselfe when hee was not yet conuerted or was but weake vnto that time when he affirmeth far otherwise not of himselfe onely but of al the godly For so reuerent a regard ought we to haue of the worde of God and such also is the force and efficacy of the holie spirit in confirming the harts of beleeuers that we beleeue God yea without any creatures Testimony euen as Elias forsooke not god 1. Reg. 19. The application of the answere no not when he thought that himselfe only was left aliue of the true worshippers of God If therefore either Austen or whosoeuer els being not as yet conuerted vnto religioÌ nor as yet hauing experieÌce of the certainty of it in his hart That followeth not which they would 1 Because there is more in the Consequent than in the Antecedent 2 Because thereis a fallacy of the Accident A declaration of the like example 1 The
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 opinioÌs 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 froÌ 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
faith which is spoken of in the Church is a part of diuine worship that is the sure assent by which wee embrace euery word of God deliuered vnto vs because it is impossible for vs to be deceiued by it if we vnderstand it aright Further also that it may breed in vs a true woorshipping of God and comfort of our soules it must stand sure and immoueable against temptations But there is no certain doctrine coÌcerning God religion besides that which is knowen to be reuealed in his woord We may not therefore giue the honor which is due vnto God vnto men neither may wee go from certain thinges vnto vncertaine but cleaue onely to the woord of God in the doctrine concerning religion and therefore humane decrees must not bee accounted amongst those preceptes which wee are to embrace by faith Faith commeth by hearing hearing by the word of God c. 3 Things necessary to be beleeued or done are part of diuine worship But things not prescribed are not part of diuine worship Therefore they are not necessarie Thirdly for so much as the woorship of God is a woorke commaunded of God perfourmed by faith to this ende principallie that God may bee honored it is manifest that to beleeue and doe those thinges which can not bee denied or omitted without offending of God is the woorship of God and contrariwise that God can not bee woorshipped but by the prescript of his will both the consciences of al men and God himselfe in his holy woord doth testify as Esai 29. and Matt. 15. In vain do they woorship mee who teach the doctrines and commaundementes of men It is as wicked therfore to number those things which are not expressed in the woord of God amongest those which are necessarie to bee beleeued and done in matters of religion as it is vnlawful for any creature to thrust vpon God that woorship which himselfe neuer required Fourthlie 4 The Scripture is sufficient there cannot be anie thing added of men vnto his doctrine without great iniurie and contumelie done vnto the holy Scripture For if other thinges besides these which are written are necessarie to the perfection of true Religion then doth not the Scripture shew the perfect maner of worshipping God of attaining to Saluation which fighteth with the plaine words of Scripture which affirme that God hath opened vnto vs in his word as much as hee would haue vs know in this life concerning his wil towards vs as Christ saith Iohn 15. Al thinges which I haue hard of my father I haue made knowen vnto you And Paul Act. 20. I haue kept nothing back but haue shewed you al the counsaile of God And 2. Tim. 3. Knowing that thou hast knoweÌ the holie Scriptures from a Childe which are able to make thee wise vnto Saluation through the faith which is in Christ Iesus For the whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes Fiftly 5 Other Doctors may er the Prophets and Apostles cannot therfore they are tied to these we are to consider the degrees of them who teach in the Church For therefore is the authoritie of the Prophets and Apostles far higher then of other Ministers of the Church because God called theÌ immediatly to declare his will vnto other men and adorned them with Testimonies of miracles and other thinges by which hee witnessed that he did so lighten and guide their minds with his spirit that he suffered them to erre in no one point of doctrine other ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul Ephe. 2. saieth That the Church is builded vpon the foundation of the Prophets and Apostles And 1. Cor. 3. That hee had laied the foundation and other then that could no man lay others build vpon it gold siluer precious stones wood hay stubble Now it is manifest that they who may err ought to be tied vnto their doctrine who are warranted by the testimonies of God that they can not erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those thinges vnto the Church which are deliuered by the Prophets and Apostles For these causes therefore doth the whole auncient Church with great consent submit it selfe vnto the rule of the sacred Scriptures whose autoritie yet ought of right to bee somewhat greater than these men who both in woords and deedes fight against this opinion Basil in his Sermon of the confession of saith saieth that it is a falling from the faith and a fault of pride either not to admit those thinges which are writteÌ in the holie Scriptures or to add any thing to them And August in his third Epistle For neither ought wee to account of euery ones discourses though they bee catholick and woorthy men as of the canonical scriptures that it may not bee lawfull for vs without impairing the reuerence which wee owe to those men to dislike and refuse any thing in their writinges if peraduenture we shal find that they haue thought otherwise theÌ the Scripture hath as it is by Gods assistaÌce vnderstood either of others or of our selues And Epist 112. If ought be confirmed by the plain autoritie of the diuine Scriptures of those which are called in the Church canonical wee must without any doubting beleeue it as for other testimonies by which any thing is mooued to bee beleeued thou maist chuse whether thou wilt beleeue theÌ or no. But against these testimonies of the Scriptures the auncient church the aduersaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the autoritie of the Church are no lesse vnchangeable and necessarie to saluation then the oracles Propheticall and Apostolick Obiections of the Papistes And that they may not without some shew and pretence take vpon them this autority of decreeing what Obiection 1 they list besides and contrary vnto the Scripture they alleage places of Scripture The scripture doth not remaine perfect in which some writinges of the Prophets and Apostles are mentioned which are not come to our handes as Num. 21. is named the Book of the warres of the Lord. Ios 10. The Booke of the iust And often in the books of Kings The Booke of the Chronicles of the Kings of Iuda In the Epistle catholicke of Iude are alleaged the prophecie of Enoch and the storie of the bodie of Moses And lastly the Apostle Paul 1. Cor. 5. and Eph. 3. maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude that the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be Supplied by the Church But first of all concerning the holie Scripture we are to know that so
a sonne and a man and yet the manhoode or to be a man is one thing the fatherhoode or to bee a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhoode and fatherhoode is in him manhood absolutely fatherhood respectiuely as in regard of his Sonne Of the worde essence also it is furder to be noted that God or the Deitie or diuine essence is not in respect of the persons the same which the matter in respect of the effect because God is vnchaungeable neither is compounded of matter and forme Therefore we cannot say wel Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indiuisible Wherefore it is not well saide that the person is a part of the essence or the essence consisteth of three persons for euery person is the whole diuine essence one and the same Neither is it as the general to the speciall because the persons are not specials but indiuiduals Neither is it simplie as the special to the indiuiduals because the diuine essence it selfe is indiuiduall or one in number and the persons are not another or a diuerse or a separated thing from the essence but euery person is that essence Therefore it is well said God or the Diuine essence is the father is the sonne is the holy ghost Likewise The three persons are one God or in one God Againe they are one and the same essence nature diuinity wisedome c. They are of one or the same essence nature diuinitie c. Yet it cannot bee saide well they are of one God Wherefore the diuine essence is in respect of the persons as a thing after a rare and singular maner communicated in respect of those things vnto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to manie specials a general and special to manie indiuiduals but yet so that they are affirmed of those manie plurallie not singularlie as that the father and the sonne or this father and sonne are two liuing creatures two men But wee maie not speake after this sort of God and the diuine persons as to saie the father and the sonne are two Gods two spirites two omnipotentes c. Because there is but one GOD one spirite one omnipotent c. Wherefore that affirmation the father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the indiuidual which hath in some sort an analogy and proportion only with the speciall affirmed of his indiuiduall but is not at al the same nor of the same kind 6 Whether these names are to be vsed in the Church THese names are to be vsed and reteined in the church Obiection But these names namely Essence person and Trinitie are not in the Scripture therefore they ought not to be vsed and reteined in the Church Answere These names which are not in the Scripture neither the words themselues nor the sense of them are not to be vsed but both the names them selues of essence and person are found in the Scripture and the thing also or the doctrine it selfe concerning them The name Essence is expressed by the name of Iehoua which is frequent in the Scripture Likewise by the name of Beeing which often also offereth it selfe in the Scripture Exod. 3.14 I am that I am Reuel 1.8 Which is and which was and which is to come The woorde Person is expressed by the greeke woord ãâã ãâã ãâã ãâã ãâã Heb. 13. which woord is there interpreted Person The ingraued forme of his person The name of Trinitie is signified 1. Iohn 5.7 There are three which beare recorde in heauen the father the woorde and the holie ghost and these three are one And this for the names themselues Now for the thing As often as is mentioned one Iehoua so often is mentioned one essence As often as the Father the Sonne and the holie ghost is called Iehoua so often the three persons of the Diuinitie are expressed that is three subsisting three vnderstanding c. And this aunswere yeeldeth the first cause why these woordes ought to bee reteined in the Church because namelie they are extant in the holie Scripture either in woordes or in sense and meaning The Second cause is because they are fit to expound the phrase and speech of the Scripture vnto the vnlearned And furder if no woordes were to bee vsed but such as are extant in the Scriptures all interpretation shoulde bee taken away For interpretation requireth that the words of Scripture bee expounded to the vnlearned by such words as being more vsual in other languages or matters doctrines are more easie for them to vnderstand paueth and maketh plaine away vnto them for the vnderstanding of the speech and phrase of Scripture The third cause is that the sleights and sophismes of heretiques which for the most part they goe about to cloake and couer with the woords of holie Scripture are more easily espied and taken heede of if the same things bee expounded in diuerse woordes and those especiallie short perspicuous and significant So the sectaries and followers of Seruetus do confesse that the Father the Sonne and the holy ghost are one God but not one in essence but by propagation that is that they are not ãâã ãâã ãâã ãâã ãâã the same in substance but ãâã ãâã ãâã ãâã ãâã like in substance Likewise they graunt the Sonne to be true God but they deny him to bee the same in substance with his father But therefore is it that heretiques will none of the Churches phrase speech because they dislike the thing it selfe For if there were a consent an according in the thinges we shoulde easily come to an agreement about the woordes 7 How many persons there be of the Diuinity or God-head IN one diuine essence are subsisting three persons Three persons are one God and one God is three persons and those truely distinct one from another by their properties namely the Father the Sonne and the holy Ghost each of which three persons notwithstanding are one and the same God eternal infinit most perfect in himselfe And these persons are consubstantiall and coeternal without any confounding of their properties and respects as also without anie disparagement or inequalitie betweene them And that there are three persons each of which are that one true God creatour of all thinges is prooued first by testimonies of Scripture which are taken partly out of the olde Testament and partly out of the newe The old Testament yeeldeth vs many testimonies Gen. 1.2 The spirite of God mooued vpon the waters Then God said let there be light Exod. 3.2 The Lorde is
and vnworthie his diuine Maiestie neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined but shoulde consider his nature by his worde and woorkes that wee shoulde not dare to represent him by any bodilie shape and in a worde that wee shoulde remember that hee is to bee worshipped not with the gestures or other thinges of the bodie but with the minde and spirituall motion of the heart Lastly Seeing hee alone inspireth into vs temporall and euerlasting life wee shoulde acknowledge the gift of both to come from him Out of this fountaine onely wee should seeke it and indeuour to referre it wholy to his glorie Intelligent 1. Why God is saied to bee intilligent and against whom wee are to holde it Because hee is the cause both of the minde of man and of the notions shining in it and also of that order which it in the nature of thinges and common weales 2. Because all intelligence or vnderstanding of the creature commeth from him both in respect of the facultie as also in respect of the operation For neither can the efficient and preseruing cause of intelligent natures and of the vnderstanding it selfe and order in nature bee but intelligent and vnderstanding And therefore the holy Scripture also reasoneth on this wise Psalme 94.9 He that planted the eare shall hee not heare or hee that made the eie shall he not see Nowe this wee are to holde first against those who setting nature in the place of God imagine the world and the varietie and order of thinges in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent Wee are to holde it also thereby to acknowledge not onely true knowledge it selfe but also all abilitie of vnderstanding and the sagacitie and perceueraunce of the senses and minde to be the gift of God Eternall That such an eternitie which can haue neither beginning nor any end of beeing agreeth to God alone both nature sheweth The eternitie of god without beginning or end for so much as hee is the first cause of all things and of infinite perfection power and the scripture also recounteth as Psal 90.2 Before the mountains were brought forth or euer the earth and world were made thou art God from euerlasting and world without end But we are to obserue that not therefore onely the eternitie of God is so often inculcated in the scriptures that in regard hereof hee may bee discerned from thinges created but also because hee will impart eternitie vnto vs that is hee hath purposed and promised that he will giue vs of his eternall goodnes and prouidence eternal blessings and will haue continuall care of vs through al eternitie and wil haue a kingdome in Angels men whereof shal be no end Therefore are wee giuen to vnderstand that God is eternal to vs God eternal vnto vs. that we may oppose the certain hope of eternall blessednes grounded vpon his eternitie against the shortnes of mortall life and against the frailtie of mans condition For seeing hee is eternal he can and seeing hee promiseth he will for euer preserue vs with his protection Psal 48.13 For this God is our GOD for euer and euer And Psalm 111.9 Hee hath commaunded his Couenant for euer Wherefore being vphelde by this consolation let vs neither refuse to suffer the short miserie of this life neither preferre the short felicitie thereof before eternal blessings and seeing God wil be not only bountifull towards the godly but iudge also of the vngodlie eternally let the cogitation of the eternal wrath of god keep and hold vs in the feare of god that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie That god is other from all his creatures we must hold first against Philosophers God other and diuerse from all creatures who wil haue the world or nature it selfe to bee god that is either a generall matter or a power or a minde and intelligence or some forme to be infused mingled tied to the bodies of the world them to informe quicken sustein and moue as the soule susteineth and moueth mans bodie Which Virgil calleth the spirit of the world others the soule of the world Secondly against those who imagine the creatures either all as Seruetus or some according to the doctrine of the Manichees to spring from the verie esseÌce or nature of god deriuing it selfe as they speake into others by propagation Thirdly that al prophane vnworthie idolatrous cogitation of god whereby god may be made like to anie creature may be excluded For that the essence of god is far other than the esseÌce of al the creatures both nature the word of god sheweth wheÌ as it teacheth that god is wise Creator of the world now the world hath manie parts vnreasonable and it self cannot be Creator to it selfe it sheweth also that things are not deriued out of the substance of god that beeing vnchangeable and indiuisible And lastly that the Deitie is most vnlike different from all things created because there can neither be nor be imagined anie similitude of a finite nature and an infinite First therefore whereas the scripture saith How all thinges are saide to bee of God that al things are of god Rom. 11.1 Cor. 8. it doth not mean that al things are god or the essence of god or propagated from it For al other things are of god not as begotten of him or proceeding from him as the word and eternal spirite of god but as created that is made of nothing Rom. 4.17 Who calleth those things that are not as if they were Secondly when as the soule of man is called celestiall and diuine Likewise when it is said we are the generation of god Act. 17.29 This is not meant of the coÌmunicating of the diuine substance as if the soul were deriued from the essence of god but of the similitude of properties of the creation The soule therefore is said to bee celestiall and diuine that is adorned with celestiall diuine powers gifts which although they be a certain shadowe of the diuine nature yet are they created qualities Thirdly whereas the elect and saints are said to bee of god to bee borne of god and his spirite and the sonnes of god and spirituall Iohn 1.13 8.47 3.6 Neither is this vnderstood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods spirite And fourthly when Paul also saith 1. Cor. 6.17 That he which is ioined vnto the Lord is one spirit and Peter 2. Pet. 1.4 That we are made partakers of the diuine nature we are taught both that the spirite of God dwelleth in vs by grace and is ioined vnto vs as also that there is begun
saide to haue appeared vnto Moses in a flame of fire out of the middest of a bushe Steuen Acts. 7.30 calleth him the Angell of the Lorde which is Christ the Sonne of God euen that Angell of the great counsaill Isay 61.1 The spirite of the Lorde God is vpon me therefore hath he annointed mee he that sent me to preach good tidinges vnto the poore to binde vp the broken hearted Heere the spirite is discerned both from him that annointeth and from him that is annointed Hee is discerned also by his giftes because he saith Vpon me that is dwelling in me sanctifieng me Therefore these be three diuerse persons subsisting But yet there are both mo and more cleare testimonies in the newe Testament Mat. 28.19 Teach all nations baptising them in the name of the father and the Sonne and the holy Ghost Iohn 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the Comforter shal come whom I wil send vnto you from the Father euen the spirite of trueth which proceedeth of the Father 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holie Ghost be with you al. In this saying of the Apostle inuocation is ioyned with an application distinction of the 3 persons By grace he meaneth the benefites of Christ by Loue the acceptation whereby GOD for his Sonnes sake doth receiue vs into fauor by the communion of the holie ghost his gifts which are common vnto the godly 1. Iohn 5.7 There are three in heauen which beare record Tit. 3 5 God saued vs by the washing of the new birth and the renewing of the holie ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour Heere hee maketh three authors of our saluation Ephes 2.18 Through him we haue an entrance vnto the father by one spirite Gal. 4.6 God hath sent forth the spirit of his sonne into your harts Therefore it is one spirit which the father the Sonne sendeth Secondly The same is proued by those places of Scripture which giue vnto these three the Father the Sonne and the holie Ghost the name of Iehoua and true God In like manner those places wherein those thinges which are spoken of Iehoua in the old Testament are in the newe referred expressely and most plainly to the Sonne and the holy Ghost Thirdlie those places which attribute the same whole diuine essence to the three and shew that the Sonne is the proper Sonne of the father most truly begotten of him and that the holy ghost is the spirit of the father and the Sonne and that so proper and peculiar as that he is and proceedeth of God which is the father and the sonne The sonne therefore and the holie Ghost haue the same and that whole essence of the Deity which the Father hath The Sonne hath it communicated of the father by beeing borne of him and the holy Ghost of the father and the sonne by proceeding from them Fourthly those places which giue vnto the three the same attributes or properties and perfections of the diuine nature namely eternity immensity omnipotency c. Fiftly those places which attribute to the three the same effects or works proper vnto the Deitie namely creation preseruation and gouernment of the world as also miracles and the saluation of the Church Sixtlie those places which yeeld to the three equall honour and worshippe and such as agreeth to the true god alone By this consent therefore of the olde and newe Testament it is confirmed that one GOD is three persons truely distinct and those three persons are one God By this also we vnderstand that it is truly said that the father is other from the sonne and the holie ghost and the holie Ghost other from both but not truly that the father is another thing from the sonne the sonne another thing and the holy ghost another thing For to be another thing betokeneth a diuersitie of essence to be other a diuerse manner of existing or a distinction of person Nowe the three distinct persons haue not a diuerse Deity but one and the same in number 8 How the three persons of the godhead are distinguished THese persons are distinguished two waies The three persons distinguished by their inwarde workes mutuallie directed towardes one another by their inward woorkes and by their outward woorkes Their inwarde works are those which the persons haue and exercise one towardes another By these then they are distinguished in that the father is and existeth of himselfe not from another Hee begot the Sonne inspired the holy Ghost by communicating his essence vnto them after an vnspeakable manner The sonne hath his beeing from the father beggotten of him from euerlasting that is he hath the same essence with the father but communicated vnto him from the father The holie ghost proceedeth from euerlasting from the father and the Sonne that is hath the same essence but communicated vnto him from the father and the Sonne Obiection That which is not vnderstoode cannot be discerned or distinguished the manner of the begetting and generating of the Sonne and of the proceeding of the holie ghost is not vnderstoode Therefore they cannot bee discerned or distinguished Aunswere Those things cannot be discerned which are not at all vnderstoode neither in respect of the proper causes thereof nor in respect of the effects But that the son is begotten of the father and the holy ghost proceedeth from the father and the sonne we know out of the holy Scriptures We vnderstand also in some sort what this is namely the sonne to be begotten of the father For to bee borne or to be begotten is to be produced out of his essence who begetteth to haue his essence communicated vnto him of him who begetteth Albeit the maner whereby the eternal father communicated his essence the same whole and entire vnto his son we conceiue not The like also is to be vnderstood concerning the proceeding of the holy ghost Here is to be obserued also that it is truly said The son is begotten The holie ghost proceedeth Likewise The diuine person is produced begotten proceedeth of the essence of the father or of the father and the son But not truly The diuine essence is produred or begotten or proceedeth Yet truly it is said The diuine essence is giuen communicated to another receiued of another The reason hereof is for that to bee giuen communicated receiued The person not the essence of the Sonne is begotten stretcheth further than to bee produced begotten or to proceede For not whatsoeuer is giuen communicated receiued is also begotten Further that is said to bee begotten not which is communicated to the thing begotten but that vnto which the substaunce of him that begetteth is communicated So the essence of GOD the father is not begotten or produced from another and yet the selfe same essence of it selfe subsisting is giuen and
created by him to declare his iustice power and prouidence The creation of the worlde proued by reason not onely by testimonies of the sacred word Furdermore besides testimonies of Scripture almost innumerable it is confirmed also by firme and true reasons that the world was created of God First The autoritie of God himselfe auouching the same in his word Secondly The originals and beginnings of nations and peoples shew it which could not be faigned of Moses whenas some remeÌbrance and memoriall of them was then extant amongst manie which yet in processe of time perished Thirdly The noueltie and latenesse of all other histories compared with the antiquity ancientnesse of the sacred storie Fourthly The age of men decreasing which sheweth that there was greater strength in nature at the first and that not without some first cause it hath decreased hitherto Fiftly The certaine course race af times eueÌ from the beginning of the world vnto the exhibiting of the Messias Vnto Testimonies of scripture come also argumentes drawen out of nature it selfe First The order of things instituted in nature which must needes haue beene produced and framed by some intelligent minde farre superiour to all thinges Secondly The excellencie of the mind of men and Angels These intelligent mindes haue a beginning therefore they haue it from some intelligent cause Thirdly The principles or generall rules and naturall notions ingenerated in our minds Fourthly The tremblings of conscience in the wicked Fifthly The constitution and founding of common weales Sixtly The endes of all thinges profitablie and wiselie ordeined Therefore by some cause vnderstanding ordaining them Seuenthly The verie order of causes and effectes which cannot bee carried backward or forward infinitly for then neuer should the end be come vnto or the effect produced Lastly those other arguments and reasons also which proue that there is a God prooue in like manner that the worlde was created of God And although out of Philosophie or those generall principles which are naturallie knowen it cannot bee knowen or shewed Whether the woorlde was created from euerlasting or in time and also Whether it was to haue beene created or no Likewise Whether it shal endure for euer or no and whether it shall remaine the same or is to bee chaunged for these thinges depend onely vpon the will of God which is onely declared to the Church in his worde yet notwithstanding it may bee knowen by the light of nature sithence the woorlde was that it was by God alone produced out of nothing For euen the sounder philosophers are enforced to acknowledge that GOD is the cause efficient or maker of all other thinges which are Therefore hee was the maker both of the first matter of all thinges and of those celestiall and heauenlie spirites and of the soule of man But these thinges are not produced by GOD out of any matter Therefore out of nothing Wherefore whatsoeuer argumentes are brought of Philosophers against the creation of the woorlde it is easie to perceiue that those were not framed out of true philosophie but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God bee discerned from creation God not idle before the world but contemplating from euerlasting his owne wisedom 1 Obiection God say the Philosophers could not bee from euerlasting idle But the world not beeing created he should haue beene idle Therefore the worlde is eternall Aunswere First the Maior is false If it be all one with them to bee idle and not to administer and rule the worlde For GOD created the worlde most freely which beeing not created hee should neuerthelesse haue beene no lesse perfect than he is now wheÌ it is created as who for euer is most perfect of himselfe and in himselfe Secondly the Minor is also false If they meane by idle him who doth nothing at all For God before the creation of the woorlde did contemplate and beholde from euerlasting his own wisedome hee begot the Son from him flowed the holy Ghost he chose vs to euerlasting life hee decreed to produce create the worlde in time Thirdly It is impietie to rush and breake in into the secrets of god who hath prouided and prepared hel for curious seekers or searchers what God did before the creation of things Motion goeth before anie moueable thing which is generated but not before that which is created 2 Ob. They collect arguments also whereby to prooue that this motion or mutation of things which nowe is hath beene from euerlasting Whatsoeuer can any way be mooued or changed say they that either hauing bin such from euerlasting hath admitted no change or motion which were absurd is also denied of vs or hath beene made such by some generation motion But there is no motion or change except there bee some thing before which can be mooued and changed Wherefore no motion of anie thing can be brought which some other motion hath not gone before and so there shall bee no beginning of changes mutations But there is an vntrueth an vnsufficient enumeration in the Maior for that they imagining that thinges coulde neuer be produced out of other but by generation take away from god the power of creating what he wil euen out of no matter preexistent or being before Wherefore our aunswere is that Motion goeth before a mooueable thing which is generated but not which is created There went not any motion before the first beginning of motions in nature but onely the creating will of God 3 Obiect All motion before which was quietnesse or a ceasing of mutation hath another motion going before it whereby is remooued the cause of that quietnesse or let of mutation But they say that according to our assertion there is put a quietnes before the first motion that euer was in the nature of things Therefore there must bee some motion or mutation whereby the cause of that quietnes was taken away so there shall bee no mutation which may be said to be the first Auns The maior is true of the mutation entercourse of things now begunne after the creation but not of the first orignal of these mutations changes which we now see in the world For the let stay of them was then the will of God only which is not taken away but being the same standing immoueable from euerlasting to euerlasting beginneth effecteth the beginnings ends mutations or motions of things and also quietnesse or cessation a continuance in the same state most freely without any mutation or change of himself Seing then this his diuine wil alone beginneth the motion mutation of things without second causes as hee did in the creation of the worlde it was not onely not necessary but not so much as possible by reason of the eternitie and immutability of the diuine wil that there should be any other
by the souldiers by reason of the vnchangeablenes of the decree prouidence of God contingent by reason of the liberty of his eternal and vnchangeable decree and the execution thereof euen those thinges which as concerning their owne nature haue second causes most vnchangeable as the motion of the sunne shadowes What contingencie is denied If therefore by contingency they meane the changeablenesse of effects which they haue by the nature of second causes or by the power and libertie of God it doth not follow that things are not contingent because of that necessity which they haue by the prouidence of God For this dooth not take away but preserueth rather the nature order maner of woorking in second causes ordeined by God But if by contingency they mean the changeablenes of second causes and effects so floting and wauering that they are not ruled and gouerned by Gods prouidence any such contingency the Scripture dooth not admit or approue Whether the motions of a creature are contingent or necessarie Hereby we also vnderstand when it is demanded concerning the motions effects of creatures whether they are to be termed necessarie or contingent that some verily are more rightly properly called contingent than necessarie though both contingent necessary are wrought by diuine prouideÌce For they are rather to bee called such as they are of their own nature by the nature of their neerest causes than as they are in respect of Gods prouidence which is a cause more remoued farther off And nothing is more either certaine or manifest than that according to the nature of second causes some thinges should bee changeable some vnchangeable yet by the power of God though al things in the creatures may bee changed they are made notwithstanding vnchangeable because of the certaintie of his decree and diuine prouidence So likewise we answere concerning fortune chance What fortune and chaunce is denied For if by these names be vnderstood such causes or euents by accident as haue no cause which is proper and by it selfe a cause they ought to be far abandoned from the church of Christ But if wee vnderstand thereby a cause which is by it selfe a cause proper though vnknowen to our senses and reason or such causes by accident which haue notwithstanding some secret proper cause adioined nothing hindereth in respect of second causes which are causes by accideÌt in respect of our iudgemeÌt whereby we attain not to the proper that which is by it selfe the cause of these euents that to be or to be a thing fortuning or don by chance which in respect of gods prouideÌce commeth to passe by his most accurate and vnchangeable counsel decree according to those sayings Matth. 10.29 One sparowe shal not fal on the ground without your father And Pro. 16 33. The lot is cast into the lap c. The fifth Sophisme of the mutility or vnprofitablenesse of meanes THat which shal be vnchaungeably and necessarily God is effectual in working by meanes which himselfe hath freely ordained by the wil prouidence of god in vain to the furdering or hindering of that are means applied as the vse of the ministery the magistrate lawes exhortations promises threatnings punishmeÌts praier our study endeuors But al things are done by the decree of god vnchangeably neither can they which woorke by the prouidence of God worke otherwise than they doe Therefore al those means are vaine fruitlesse Ans It is not necessary that the first principal cause being put the second instrumeÌtal cause should be remoued and taken away In vain are second causes means applied if god had determined to execute his decrees without meanes neither had commaunded vs to vse them But seeing god hath decreed by those means in some to worke faith conuersion some to bridle keep vnder some to leaue excuselesse hath for that cause commanded vs in his word to vse theÌ they are not in vain vsed and applied Yea when there commeth no profit by these meanes yet they profit to this that they leaue the wicked without excuse As therefore the sunne doth not in vaine daily rise and set neither are the fieldes in vaine sowed or watered with the raine neither bodies in vaine with foode refreshed though God createth light and darcknesse bringeth forth the corne out of the earth and is the life length of our daies so neither are men in vaine taught or study to conform their life vnto doctrine though all auaileable actions and euentes proceede not from any but from God For God from euerlasting decreeed as the endes so the meanes also and prescribed them vnto vs whereby it seemed good to him to bring vs vnto them Wherefore we vsing those meanes doe well and obtaine profitable and frutefull euentes but if wee neglect them either by our fault we depriue our selues or others of those blessings offered by God or if God euen in this contempt of his woorde haue mercie of vs or others yet our conscience accuseth vs of open and grieuous sinne Wherefore wee must vse meanes Why wee must vse meanes first that we may obay God therein who both hath decreed endes and ordained meanes to those ends and prescribed them vnto vs neither tempt him by contemning these to our owne peril and danger Secondly that we may obtaine those blessings decreed for vs according to his promise and that to our saluation Thirdly that we may retaine a good conscience in vsing the meanes although the expected euent doe not alwaies followe either in our selues or others The sixth Sophisme of the merit of good euill WHatsoeuer is necessarie doth not merit rewardes or punishmentes But all morall good and euill is doone necessarilie Therefore neither the good meriteth reward nor the euill punishment Aunswere This argument is handled by Aristotle in his Ethicks Lib. 3. Cap. 5. But the aunswere thereto is easie No good worke of the creature meriteth reward First the maior is either particular and so there is no consequence or sequele or beeing generally taken is false and that euen in morall or ciuil consideration to wit in respect of those thinges which are necessarie by supposition and yet are done freely as the actions of men Secondly we grant the reason in respect of the iudgement of god concerning good works For the creature cannot merit any thing no not by his best workes of God Because both they are due and are the effects of God in vs. And therefore the more good things God woorketh in vs so much the more he bindeth and endebteth vs to him Wherefore in the godly Euââ workes merit punishment iustly God crowneth and rewardeth of his free bountifulnesse not their merites but his owne giftes But as touching euill woorkes we deny the reason for they merit punishment and that most iustly For although men forsaken of God cannot but sinne yet the necessity of sinning both
might power and at length to thrust them downe beeing falselie ouercome and conquered into eternall torments We are in this place to obserue the difference of the Prophetical Priestlie and roiall office both of them who were in the olde Testament and of Christ and of our selues In the olde Testament they were types or typicall Prophetes Priestes and Kings Christ is indeede the true Prophet King and Priest which they prefigured we are Prophetes Kinges and Priestes by participation as hauing Christs dignities communicated with vs. Now then let vs see what is our propheticall Priestly and roial office OF THE COMMVNION OF THE FAITHFVL OR CHRISTIANS WITH CHRIST IN the 32. Question wee are instructed concerning the inunction or annointing of the faithfull namely when they are called Christians or annointed and what is the dutie of Christians and what their comfort whereof this name doth aduertise theÌ Heere then is discoursed the common place concerning the communion of Christ the head with the faithfull his members and of the functions of these his members Hereof fowre things come to be considered 1 What is the annointing of Christians or whence beleeuers haue the name of Christians or Annointed 2 What is the Propheticall function of Christians 3 What their Priesthood 4 What their kingdome 1 WHAT IS THE ANNOINTING OF CHRISTIANS LVKE Act. 11.26 testifieth that the name of Christians first began to bee vsed in Antioche in the Apostles time whenas before time they had bin termed by the names of breethren Disciples Who is called a christian The name Christian is deriued from Christ in general he is called a Christian who is a Disciple of Christ followeth his doctrine or life who being inserted into Christ hath communion and fellowshippe with him whether he be such indeed or onelie carrieth a face or shewe before him of beeing such For there are two sortes of Christians some seeming or counterfeit Seeming false harted christiaÌs and outward but not true that is hypocrits others seeming and true For not euery seeming christian that is who is in outward conuersation a Christian is an hypocrit though euery hypocrit is a seeming Christian They are called seeming but not true Christians who beeing baptized professe in woord life or outward conuersation the Doctrin and faith of christ and are in the company of those which are called but are not partakers of Christes benefites beeing destitute of true faith and conuersion Therefore they are not the true liuely members of the Church Mat. 20.16 Many are called but few chosen Seeming true harted christiaÌs They are both seeming and true christians who being receiued by baptisme into the Church acknoweledge and professe Christs doctrine and being engraffed into Christ by a true faith are made partakers of all his benefites and beeing regenerated by the holie ghost led a life woorthie of true Christians Furthermore of hypocrites we are not here to speake but of those who are both without and within that is are truelie Christians and annointed of Christ by the holie ghost The annointing of these therefore The anointing of christians 1 Is an ordaining of them to an office 2 A bestowing of giftes on them whereof they take the appellation of Christians and Annointed is that being through a true faith engraffed by Baptisme into christ as members into their head they are made true partakers of his annointing For first he communicateth with them his Prophetical Priestly roial function that is he ordaineth maketh them Prophetes Priestes and Kinges Secondly he annointeth them with the true oile that is hee powreth into them the giftes of the holie ghost wherewith they beeing furnished maie easilie and rightlie discharge that their function For the holie Ghost is not idle in vs but woorketh the same in vs which hee doth in Christ albeit those graces and giftes in Christ are farre more excellent both in number and degree These thinges are expresselie shewed by these places of Scripture 1. Corin. 6 15. Knowe yee not that your bodies are the members of christ 1. Iohn 2.20 Yee haue an ointment from him that is Holie and yee haue knowen all thinges Actes 2.33 This Iesus by the right hande of God hath beene exalted and hath receiued of his Father the promise of the holie ghost and hath shed foorth this which yee nowe see and heare 1 Pet 2.9 Ye are a chosen generation a roiall Priesthoode Reuel 1.6 and 5.9 Thou wast killed and hast redeemed vs to God by thy blood out of euerie kinred and tongue and people and nation And hast made vs vnto our God Kings and Priestes and we shal raign on the earth By these places are these two thinges manifest What is to bee Christs member one is that our annointing is bestowed of Christ the other that it is bestowed onlie vpon those who are the members of Christ And to be the member of Christ is nothing else than to bee conioyned and vnited to Christ by the same spirite dwelling both in him and vs and by this spirite to be enriched with such righteousnesse and life as is in CHRIST to bee conformed vnto CHRIST and seeing this righteousnesse so long as wee remaine in this mortall bodie is vnperfect to bee acceptable vnto GOD for the righteousnesse of Christ which is imputed vnto vs. Rom. 8 11. 1. Corinth 6.7 Eph. 4.15.16 1. Corint 12.13 Rom 8.1 c. The similitude of mans bodie to declare our vnion with Christ Now the similitude of the head and members of the same bodie is most fitte and appliable to declare that most streit and indissoluble coniunction of vs with Christ For first As all the members of the bodie are knit to one and the same head and consequentlie to one another by sinews and fleshlie ligamentes and drawe their life sense and all their motion by the ministerie of the spirites from that one heade so long as they remaine vnited to their head and among themselues so Christ is that one and quickening head to whome al the elect who are the liuing members the church beeing vnited by the holie Ghost receiued thorough faith are quickened and are knit also among themselues by the meanes of mutuall charitie Which charitie and dilection must needs be there if we be ioined vnto the head For the connexion of the members with the heade is the originall and cause of the coniunction of the members among themselues For the quickning spirit of christ doth not flowe out of one member into another but out of one Christ as the head into all the members of the Church Ioh. 15.26 J wil send vnto you from the father the comforter the spirit of truth Secondly As in mans bodie are diuerse giftes and functions of the members and yet but one life and soule quickening and mouing all the members So in the bodie of the church are diuerse giftes and functions and yet but one spirite by the benefit whereof each
not adorned with diuine properties it followeth that there is no difference betweene christ and other saints For no other difference can bee found but the equalling of his manhood with his god-head For the difference betweene christ and the Saints either is in substance essence or in properties But not in substance Therefore in properties Answer We deny that there is any difference between Christ and the Saints either in substance or in properties or giftes for this enumeration or reckoning is not perfect complete There is wanting a third difference whereby Christ is distinguished from all the Saintes namely the secret personall vnion of both natures Reply Phil. 2.9 It is said God hath giuen him a name aboue euerie name Aunswere 1 God hath giuen him such a name that is together with his godhead For as the godhead so the properties of the godhead were giuen him of the Father 2. God gaue such a name to him that is to christ man by personal vnion not by anie exequation or equalling of both natures By these three obiections it appeareth that the Vbiquetaries of whome these thinges are brought fall into foule errors First into the errour of Nestorius because they sunder the vnited natures in christ Secondly into the error of Eutyches because they confound the same natures Thirdlie They disarme vs of those weapons wherewith we shoulde fight against Arrians and Sabellians For they doe fouly eneruate and weaken all those places which prooue Christes diuinity by drawing them to the equalling of his humane nature with his diuine But wee are to obserue in how many respectes Christ is said to be present with vs. First he is present with vs by his spirite and God-head Secondly he is present as touching our faith and confidence wherewith we behold him Thirdlie he is present in mutual dilection and loue because he loueth vs and we him so that he doth not forget vs. Fourthly he is present with vs in respect of his vnion with humane nature that is in the coniunction of the soule with the body For the same spirit is in vs and in him who ioyneth and knitteth vs vnto him Fiftlie hee is said to bee present with vs in respect of that hope which wee haue of our consummatioÌ that is that certain hope which we haue of comming vnto him 3 Wherefore christ ascended into Heauen CHRIST ascended first for his owne and his Fathers glorie For 1. He was to haue a celestiall kingdome therefore hee might not abide in earth Eph. 4.10 He that descended is euen the same that ascended farre aboue al heauens that hee might fill all thinges 2. It was meete that the Head should be glorified with excellencie of giftes aboue all the blessed as being the members of that Head which could not haue bin done in earth Secondly Hee ascended in respect of vs and that for foure causes 1. That hee might gloriously make intercession for vs namely by his vertue efficacie and wil. For it is the will of the Father and the Son that his oblation and sacrifice shoulde bee for euer of force for vs and so by making intercession for vs he should apply his benefites and the merites of his death vnto vs vnto which application was required his whole glorification the partes whereof are his Resurrection Ascension and Session at the right hand of the Father Obiection He made intercession for vs also on earth Aunswere This intercession was made in respect of the intercession to come For of that coÌdition he made intercession before that hauing accomplished his sacrifice on earth he should present himselfe for euer a Mediatour in the celestial Sanctuarie 2. That we might also ascend and might be assured of our ascension Ioh. 14.2 I wil prepare you a place In my fathers house are manie dwelling places that is places to abide for euer for hee speaketh of continuing 3. That hee might send the holy Ghost and by him gather comfort and defend his church from the Diuel vnto the worldes end Iohn 16.7 If I goe not awaie the comforter will not come vnto you Obiection Hee gaue the holie Ghost both before and after his resurrection Wherefore hee went not for that cause awaie as to send the holie ghost Aunswere Hee had giuen him indeede before but not in such plentifull manner as in the daie of Pentecost Againe that sending of the holy ghost which was from the beginning of the world in the church was done in respect of christ to come who shoulde at length raigne in humane nature and giue largelie and in aboundaunt manner the holie Ghost Before his Ascension hee gaue him not in such plentie because of the decree of God who purposed to do both by man glorified And the sending of the holy Ghost was the chiefe part of Christes glorie Therefore it is said As yet was not the holie ghost that is the woonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified 4. That he might promise for vs in the sight of God that he would bring to passe that we should no more offend 4 What is the difference between christs Ascension ours CHrists ascension and ours agree Both in that it is to the same place and in that also it is to be glorified But they differ 1. Because christ ascended by his owne power and vertue wee not by our own but by his Ioh. 3.13 No man hath ascended into heauen that is by his owne proper vertue but the Sonne of man We shal ascend by and for him Iohn 14.2 J goe to prepare you a place And Iohn 17.24 I wil that they which thou hast giuen me be with mee euen where I am 2. He ascended to be Head We to be his members Hee to glory agreeable for the Head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeede in his and his Fathers throne but that onely by participation not in the same degree and dignity with him Reuelat. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as J ouercame and sit with my Father in his throne Christ therefore ascended as Heade of the Church wee shal ascend as members of this Head that we maie be partakers of his glory 3. Christs ascension was the cause of our asceÌsion but it is not so of the contrarie 4. Whole christ ascended but not the whole of christ Because hee ascended as touching his humane nature onely and not as touching his diuine which also is on earth But the whole of vs shall ascend because wee haue onely a finite nature and that but one 5 What are the fruits of christs ascension THE chiefe fruites of christes ascension are First His Intercession which signifieth 1. The perpetual vertue and strength of christes Sacrifice 2. Both wils in christ both humane and diuine propitious and fauourable vnto vs whereby he will that for his Sacrifice
writing by S. Paul himselfe So Paul saith of the Lordes supper 1. Cor. 11.23 I haue receiued of the Lord that which also J haue deliuered vnto you But this tradition after the Euangelistes himselfe also hath set downe in writing The Iesuites cite the saying of Paul 2. Thes 3.6 Withdraw your selues froÌ euery brother that walketh inordinately and not after the tradition which hee receiued of vs. But a little after in the same chapter hee describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prooue that many thinges are to bee beleeued which can not bee proued by anie testimonie of Scripture The like impudencies they shewe in another testimony taken out of Luke Act. 16.14 They deliuered them the decrees to keep ordained of the Apostles Elders which were at Jerusalem When a little before Cap. 15.23 he witnesseth that those decrees were set downe in letters written by the Apostles But wee are to keepe and hold the notes and marcks before set downe First in respect of Gods glorie that enimies may be discerned from Sonnes Secondly In respect of our own saluation that we may ioine our selues to the true Church For there are three sorts of men 1 They who openly professe and declare themselues to be enimies 2 Hypocrits 3 The company of the Elect chosen 4 Why the Church is called holy and Catholicke THE Church is called Holy The church holy in respect of Christs holinesse imputed and their own begun Catholique in respect of place and time 1 Because Christes sanctification is imputed vnto it 2 Because al his members haue begunne al the parts of obedience It is called Catholicke 1 In respect of places because it is spread through the whole world For there is one Vniuersall Church of all places degrees of life neither is it tied to a certaine place kingdome or to certain succession 2 In respect of times Because there is but one true Church of all times which also is at all times so Catholicke as that it is dispersed through the whol world nether is at any time tied to any certain place Jt is not called Catholicke because it possesseth many kingdomes For Catholicke is a title giuen vnto the Church in the Apostles time for before time the Church was limited within narrowe bondes Nowe that there is but one Church of al times and ages from the beginning of the world vnto the end it is out of doubt For 1 It is manifested that the Church hath euer been Neither can Abrahams daies be obiected as if before he was called there had beene no worship of the true God in his familie and himselfe had beene after his calling alone without anie others For before his calling he held the foundations and grounds of Doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedec liued at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose priest was Melchisedec 2 That the Church as it hath beene euer so shall also continue euer appeareth by these testimonies Isay 59.21 My woordes shall not depart out of thy mouth nor out of the mouth of thy seed Ier. 33.20 If the night and day may bee chaunged then shall my couenant also be changed Mat. 28.20 I am with you alway vntill the end of the world Moreouer Christ was euer and euer shal be King Head and Priest of the Church Wherefore the Church was euer and euer shall be And hence also it is manifest That the Church of both testaments is one and the same that which is confirmed also by the article folowing For Christ is the sanctifier of his Church who is common to men of both testaments Hither appertaineth the Question of the authoritie of the Church Which I omit In this we wil consider here onely that opinion or saying The church doth not erre How the church may bee saide not to erre Which is true after this sort First the whole doth not erre though some members thereof doe er Secondly it doth not erre Vniuersally although in some pointes of Doctrine it may Thirdly It erreth not in the foundation 5 In what the Church differeth from the common-weal 7 Differences betweene the Church and common-weale THE Church differeth from the common-weal 1. Because common-weales are distinct and kingdomes of the world in diuerse places and times The Church is alwaies one and the same at all times and with all men 2. The kingdomes and states of the world haue many Heads or one chiefe Heade and many other inferiour Heades besides and that on earth The Church hath but one and that in heauen 3. The common-wealth is gouerned by certaine lawes made for the maintenance of outwarde peace and tranquillity The Church is ruled by the Holy Ghost the worde of God 4. The common-wealth or ciuill state requireth outward obedience onely The Church requireth both as well inwarde obedience as outwarde 5. In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate the violating of which lawes bindeth mens consciences and deserueth corporal punishmentes The Church is tied to the woorde of God vnto which it is not lawfull to adde ought or to detract ought from it 6. The ciuill state hath corporall power where-with it is armed against the obstinate disobedient For he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing of Gods wrath out of the worde of God 7. Jn the Church are alwaies some Elect Holie but not alwaies in the common-wealth 6 Whence ariseth the difference of the Church from the rest of mankinde THE cause of the difference is the Election of God Election putteth the difference betweene the Church and others Act. 14.16 Jn times past god suffered all the Gentiles to walke in their owne waies Rom. 9.18 God hath mercie on whom he will and whom he will he hardeneth Ioh. 6.37 Al that the Father giueth me shal come to me Rom. 8.29.30 Those which hee knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called By these wordes we are also taught that the promise of grace is generall in respect of the Elect or beleeuers God verilie would haue all to be saued and that Rom. 11.7 1 Jn respect that he loueth the saluation of all But the Elect only haue attained to that saluation 2 In respect that he inuiteth al to saluation But the rest haue beene hardened The Efficient cause then of this difference is the Election of God willing to gather vnto himselfe a Church in earth Secondly the Sonne is a mediate executour of this will and purpose The holy ghost immediate Thirdly The
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 iâ 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 theÌ 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
enchanters request 4 Superstition which is to attribute such effectes to certaine things or obseruations of gestures or woordes as depend not ether on natural or moral reason or on the word of God and either doe not at all follow and fall out or are wrought by the Diuels and other causes than those wherby they were thought to haue bin done Vnder this vice of superstition are comprehended South-saieng Leuit. 19.26 Isay 44.25 47 13. obseruations of dreames diuinations signes and predictions or foretellings of Wyzardes all which are by expresse wordes condemned in the Scriptures 5 Al trust and confidence which is reposed in creatures For this is manifestly repugnant to the true knowledge of one god to faith hope For trust and confidence is an honour due vnto god alone which who so translateth vnto creatures dooth in very deede imagine moe gods Wherefore god in his word doth vtterly condemne those Psal 46.2 Ier 17 5. Mat. 6.24 Eph. 5 5. who repose trust and confidence in things created as in men And also hee condemneth those which put their trust in their owne workes and in riches which al couetous men do and so vnder the name of this vice is couetousnes also comprehended 6 Jdolatrie which is most of all repugnaunt vnto the true knowledge of god and to faith Now there are two kinds of Jdolatrie 1. When another is woorshipped than that one true God This kinde of Idolatrie doth properly belong vnto the first commandement 2. When albeit the true God is worshipped yet neuerthelesse he is worshipped after another manner than God himselfe hath in the second commaundement and also commonlie in his word prescribed either by internal worship or by external worship or external rites and ceremonies This other kind of Idolatrie is forbidden in the second commaundement 7 The contempt of God which is to know those thinges of God which are true but not to bee moued thereby to loue him Vnto faith are repugnaunt of one side which offendeth in the defect of faith 1. Vnbeliefe which assenteth to such doctrine as is heard known concerning God 2. Doutfulnes which neither assenteth stedfastly to the doctrine of God neither dooth altogether gainsay it but beeing floting and wauering hath a weake inclination nowe to one part and now to another 3. Distrust which applieth not vnto it selfe the knowledge which it hath of God and his promises and doth through feare of Gods forsaking vs surcease the dooing of that it should doe 4. A dissembling or hypocritical faith 5. Temporarie faith or a reuolting from faith which is to yeeld an assent to the doctrine of the Church and to reioice in the knowledge thereof and to embrace it for a season but without any applying or full persuasion of the promise of Gods grace and without regeneration and therefore to be ouercome through temptations or other causes and so to cast away againe that assent and profession of godlines Mat. 13.20 He that receiued seed in the stonie ground is he which heareth the woorde and incontinentlie with ioy receiueth it Yet hath he no roote in himselfe and dureth but a season for as soone as tribulation or persecution commeth because of the word by and by hee is offended Acts. 8. Simon also beleeued and was baptized Heb. 6.4 Jt is impossible that they which were once lightened and haue tasted of the heauenlie gift c. Nowe amongest those which are repugnaunt vnto faith of the other side which offendeth in the excesse are 1. Tempting of God which is through an vnbeliefe or distrust or contempt of God and a trust or loue of our owne wisedome iustice or power and glorie to depart from gods woord or order and so to make trial of gods truth or power and stubbornly and proudly to prouoke god vnto anger Deut. 6 Mat 4. Thou shalt not tempt the Lord thy god Exod. 17.2 Moses saide vnto them why contend yee with me Wherefore doe ye tempt the Lord 1. Cor. 10.22 Do we prouoke the Lord to anger 2. Carnal securitie which is to liue without thinking of god and his will or of our owne infirmitie and daungers and without acknowledging or bewailing of our sinnes and without the feare of god and yet to promise vnto our selues an indemnitie from the anger of god and from punishment without faith or repentance This is often and most grieuously accused in the scripture Mat. 24. Christ speaketh of that securitie and carelesnes which shal bee at his second comming Psalm 36. Wickednes saith vnto the wicked man euen in mine heart that there is no feare of god before his eies For hee flattereth himselfe in his owne eies Psal 94.7 They saie the Lord shall not see neither wil the god of Jacob regarde it But this carnal securitie differeth from spiritual securitie because the carnal persisteth in sinnes and feareth not the anger of god and punishment because either it knoweth not mans weakenes and sinne and gods wrath or contemneth it But the spiritual securitie is a faith and hope which being ioined with true repentance without sinne and in feare of gods chastisements doth not yet fear gods forsaking because it is assured of gods vnchaÌgeable fauour towardes it Whereof it is spoken Rom. 8.31 Jf god be on our side who can be against vs Vnto Humilitie is opposed in the extremitie of excesse Pride or arrogancie which is to ascribe his giftes not to god but to his owne worthines or abilitie and therefore to stand in admiration of himselfe and his gifts not truely to feare god neither to acknowledge and bewaile his defects and so further to be aspiring to higher place and calling standing not vpon god but vpon his owne giftes to attribute also to himselfe those thinges which hee hath not to attempt thinges aboue his power and not belonging vnto his calling to contemne and debase others in respect of himselfe to beleeue none but to couet to excel and be eminent aboue others to referre his gifts and counsels principallie to his owne glorie to be angrie with god and men to fret and sume against god when his desires and counsels are hindered and also to accuse God of errour and vniustice if Gods counsels agree not with the iudgements and affections of men Vnto humility is opposed in the extremity of defect A faigned modestie or humility which is a double pride and it is to hunt after the praise and commendation of humility by denying of those thinges outwardly which yet a man dooth in his minde attribute vnto himselfe either truely or falsly and by refusing of those thinges which he most of all desireth and couertly laboreth to compasse Vnto patience in the extremity of defect impatience is contrary which is through the not knowing and distrust of Gods wisedome prouidence iustice and goodnes not to bee willing to obey God in suffering such aduersitie as he willeth vs to suffer and through griefe to fret against God or to do somewhat against
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 senteÌce executioÌ 606 For what cause that iudgemeÌt 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 Predestinâtion 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 meÌbers 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
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 couenaÌt 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 coÌteined 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 Eâaâ 52.11 â Iohn 10. 2. ââme 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 âot 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 âis 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 vnâder 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
Samaritan was moued rather by humane theÌ diuine Testimonies to imbrace it it caÌnot therof be gathered that the certainty of the holy scripture depeÌdeth on no other Testimonies or that by no other wee are assured of it because that that some are moued especially by humane voices to reuereÌce it commeth not therof to passe for that the Scripture is not maintained by any other authority but it chaunceth through the fault and weaknes of them who sticking vpon humane records do not feel as yet or vnderstaÌd diuine An image and example of these degrees of faith is in the storie of the Samaritan woman Iohn 4. For many of the Samaritans are said to haue beleeued in Christ because of the speech of the woman who testified that he had told her whatsoeuer shee had done But after that they had had Christ with theÌ for two daies many more beleeued because of his owne speech and they said vnto the woman Now we beleeue not because of thy saying for we haue heard him our selues 2 The Emulation of the Iewes and know that this is indeed the Christ the Sauiour of the world Al men come not by the same occasions nor haue not the same beginninges vnto faith Rom. 11. Paul saith that saluation was come vnto the Gentiles and that he did magnifie his ministerie that the Iewes might bee prouoked to follow the Gentiles In the first of Peter cap. 3. 3 The honestie of wiues wiues are willed to be subiect vnto their husbandes that eueÌ they which obey not the woord may without the woord be wonne by the conuersation of the wiues while they behold their pure coÌuersation which is with feare Euen then as the Samaritans were moued first by the speech of the woman to beleeue in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeue though the woman hold her peace so also may it bee that they which are not as yet conuerted or are but weaklings may be moued especiallie by the Churches testimonie as which runneth more into their eies to giue credence vnto the Scripture who yet neuerthelesse after they are once illuminated with a more plentifull light of faith do find by experience that they are confirmed by a far superior and more certain testimonie that the Scripture is the woord of God and do know by the force and euidence of it that they must keepe their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heauen preach vnto you otherwise theÌ that which we haue preached vnto you Gal. 1. The conclusion of the first part let him bee accursed By these thinges therefore it may bee vnderstood that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation and yet the autoritie of the holy Scripture not to hang vpon it but that out of the Scripture it selfe rather wee must learn by what argumentes wee may bee brought to know that it was deliuered from God Because that God himselfe doth witnes it and also such is the force and quality of that heauenly doctrine that although all men should gainsay it yet it would not be any otherwise more manifestly certainly knowen to bee the voice of God then by it selfe The 2. part Arguments shewing the certaântie of the scripture But least any man may thinke that by any argumentes which eueÌ reason by a naturall light iudgeth to bee sound without the singular grace of the spirite this may bee wrought in the mindes of the wicked as either to obey the truth or to leaue off to reproch it first hee must remember that the arguments or testimonies are of two sortes which shew the certainty of Christian religion and maintaine the autority of the Scripture For there is but one onely testimonie which is appropriated vnto them alone who are regenerated by the Spirit of Christ and vnto them alone is it knowen the force of which testimonie is so great that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also forcibly inclineth and moueth our hartes to the embracing and following of it Other testimonies whatsoeuer may bee brought they are vnderstood indeed both of the godly and the wicked and do compell their consciences to confes that this religion rather than others is pleasing vnto God that it came from him but vnlesse that one other come also which is knoweÌ of the godly alone these testimonies wil neuer bring to pas that meÌ shal embrace the truth although it be knowen vnto them The arguments therfore which shew the truth certainty of the scripture are these 1 The puritie of doctrine 1 Puritie and perfectnes of doctrine For wee haue the pure perfect doctrine as of the Gospel so also of the Law Now other sectes haue not both the tables of the Law perfect the first many haue in part the second but in some part also and that stained with many lies 2 The Gospel it self 2 The Gospel shewing our deliuerance Because it yeeldeth sure consolatioÌ to mens consciences shewing the onely way of escaping sin death The nature of man was not created to destruction Wherfore that doctrine which sheweth deliuerie without violating the iustice of God is vndoubtedly true certain 3 The antiquity of this doctrine 3 Antiquity because it is found to be most auncient partly by conference For if wee confer this with other doctrines wee shall find it to be pure and most true as deliuered from God from which men afterwardes fell away Other sectes haue sprung vp at other times and again haue perished this hath continued though it hath bin mightily oppugned by her enimies 4 Miracles proper vnto the Church 4 Miracles which tend to the same end that they may declare confirme this doctrine 1 Obiection Others also haue miracles Aunswere It is not true For albeit mention is made also of some miracles of the heathen it is said of Antichrist and false prophets that they shall woorke signes and great woonders so that the verie elect themselues if it were possible should be seduced yet these neither in number nor in greatnes are equall vnto the miracles of the Church and by the ende for which they are done it may easily be discerned that they are not wrought by any diuine power Wherefore there is a double difference especially by which true miracles are seuered from false For first those miracles which are vaunted of by the enemies of the church are such They differ 1 In the substance as without changing the course and order of nature may bee done by the sleightes iuglings of men or diuels seeme therefore to others to be miracles because they perceiue not the causes of them 2
In the end and the meanes whereby they are wrought Furthermore they haue this as their chiefe end that they may confirme idols superstitions manifest errors mischiefs But the miracles with which god hath set foorth his church are works either besides or contrarie vnto the course of nature and second causes and therefore not wrought but by the power of God The which that it might be the more manifest god hath wrought many miracles for the confirming of his truth whose verie shew the diuel is neuer able to imitate or resemble as are the raising of the dead to stay or call backe the course of the Sunne to make fruitles and barrain women fruitful But especially the miracles of God are distinguished by their endes from the diuelish and fained For they confirme nothing but which is agreeing with those thinges which afore time were reuealed by God and that in respect of the glorie of the true God of godlines and holines and the saluation of men And therefore is it said of the miracles of Antichrist 2. Thessal 2. That his comming shal bee by the working of Sathan with al power and signes and lying wonders and in al deceiueablenes of vnrighteousnes among them that perish c. Now if any be so bold as to cal in question 2 Obiection They are doubtful Answere The Antecedent is false whether or no the miracles which are reported in the Scriptures were done so indeed he is out of al question of ouer great impudency For he may after the same maner giue the lie to al both sacred and profane histories But let vs first vnderstand that as other parts of the holy story so especially the miracles are recited as things not wrought in a corner but done in the publik face of the Church and mankind In vaine should the Prophets and Apostles haue had endeuored to get credit vnto their doctrine by miracles which men had neuer seen Furthermore the doctrine which they brought was strange vnto the iudegement of reason and contrarie to the affections of men and therefore their miracles except they had bin most manifest woulde neuer haue found credite Also it clearly appeareth both in the miracles themselues and in the doctrine which is confirmed by them that they who writte them sought not their owne glory or other commodities of this life but only the glory of God mens saluation To these arguments agreeth not only the Testimonie of the Church but the confession also of the verie enemies of Christ who surely if by any meanes they could woulde haue denied and suppressed euen those thinges that were true and knowen much lesse would they haue confirmed by their Testimony ought that had beene forged or obscure 5 Oracles Obiection The Heathens also haue Prophecies Answere 5 The prophecies which were fulfilled in their due time doe yeelde their testimony vnto this doctrine in like manner the foretellings of thinges to come and the correspondence of euentes which could not bee foretold but by God reuealing them And albeit the heathens also and others boast of their prophecies and oracles yet great and manifold is the difference betweene them the sacred Prophecies which sheweth euidentlie enough that these were vttered by diuine instinct but those to haue beene Leigerdemains of the Diuell going about by a fained imitation to darcken the trueth and glorie of God For they squared from the truth and iustice of God before time reuealed they countenanced wickednesse and idolatry they were poured out by Prophets who were stirred with a furious and diuelish pang they were darke or doubtful and wheras they were vncertaine oftentimes by a false hope they allured those who listened vnto them into hurt and destruction at leastwise they were vttered of such things whose euents the Diuel through his subtiltie maie after a sort coniecture by tokens going before or else because he did know that by the permission and commaundement of God hee should bring them to passe Wherefore neither do they confirme and make good the Religions of those men amongst whom they florished neither doe they diminish the authoritie of the holy Scripture in whose oracles we maie see al things contrary vnto that which hath bin now spoken of these 6 The confession of the enemies them-selues 6 The confession of the enemies because whatsoeuer is true good in other Sects that also Christian Religion hath and that more clearly and better neither can those natural principles be refelled And if other sectes haue anie thing which agreeth not with our doctrine that may easily be refuted but if they haue any thing which cannot be refuted they haue stollen that from vs which is the Diuels woont Yea our verie enemies themselues are constrained to confesse that our doctrine is true yea the Diuel himselfe too Thou art the Sonne of God Luke 4.41 For of that force and nature is the woord of God that it doth so much the more grieuously strike and wound the consciences euen of those who are not conuerted how much the more stubburnelie they kicke against the pricke Euen as it is said Heb. 4. The word of God is liuely and mightie in operation and sharper then any two edged sword and entereth through euen vnto the diuiding asunder of the soule and the spirit and of the iointes and the marrow and is a discerner of the thoughts and intents of the hart And Luke 21. I wil giue you a mouth and wisedom wher-against al your aduersaries shal not be able to speak or resist 7 The hatred and oppugning of the diuel the wicked Iohn 8.44 7 The hatred and oppugning of this doctrine by the diuel and the wicked which is a testimonie that it is true For the truth breedeth hatred The diuel was a lier from the beginning He endeuoureth therefore to oppresse the Law and the Gospell that faith and honestie may bee destroied He doth therefore together with his complices persecute the truth because it doth more sharply accuse him than other sectes Iohn 7.7 The world hateth me saith Christ because I testify of it that the woorkes thereof are ill 8 The marueilous preseruation 8 The maruailous preseruation of this doctrine against the furies of Satan and enemies of the Church None is so much assailed none also continueth so sure Others are not assailed and yet they perish most speedily 9 The punishments of the enemies 9 The punishmentes of the enemies as of Arius Iulian and others Albeit in the world for the most part the wicked florish and the Church is oppressed yet that it falleth not Objection 1 so out by chaunce The enemies of the church doe florish Aunswere For a short time neither because God is pleased with them the euents witnes and the Scripture very often doth iterate it For the Church is alwaies preserued euen amidst her persecutions when as the short felicity of Tyrants wicked imps hath a most dolefull and aeternall destruction
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause eueÌ for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is coÌsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extaÌt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the coÌforter which is the holy Ghost whoÌ the father shal send in my name he shal teach you al things And cap. 16. wheÌ the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writteÌ in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to theÌ For neither can he dissent froÌ Christ nor froÌ himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and coÌfirmeth the godly that albeit they did not vnderstaÌd somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
the euerlasting anger of God neither can they doe any thing pleasing and acceptable to God except remission be graunted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost A more briefe definition of the nature of Original sinne is this Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes is a conformitie and perfect obedience as wel inward as outward according to the whole Law of God because man at first pleased God by that conformitie The formal cause of sinne as it hath respect to punishment The formal cause of sin is the guilt Now the guilt is to be obnoxious to punishment and to be ordained to euerlasting torments and to bee worthie of these because of the offending of God That the cause of this guilt was the fall of Adam is proued 1. By testimonies of Scripture As by one man sinne entred into the world and death by sinne Rom. 5.12 and so death went oueral men By one mans disobedience many were made sinners 2. It appeareth also by this antithesis or contrarietie As deliuerie from sinne is not to bee guiltie because of the satisfaction of Christ so of the contrarie Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie That the priuation or want of the knowledge of God is sinne The priuation of the knowledge of God is sinne is proued by this argument Whatsoeuer is contrarie to the Law is sinne The priuation of the knowledge of God is contrary to the Law Therefore it is sinne Now that priuation of the knowledge of God is contrarie to the Law the reason for it is 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations For Accursed be euery one that abideth not in al. But there is commanded in the Law the true knowledge of God a correspondence of al the powers in mans nature with the wil of God when he saith I am the Lord thy God Thou shalt haue none other Gods before me Likewise Thou shalt loue the Lord thy God with al thy hart Whosoeuer therfore do roue and swarue in opinions concerning God not acknowledging him accordingly as he is manifested in the Scriptures and they whose harts do not so turn with the loue of god that nothing may withdraw them from him these as much as lieth in them are fallen from aeternall life and are subiect vnto the curse 2. To this belongeth all the sayinges of the Scripture which tax our ignorance of God Yee erre not knowing the Scriptures The gospell is said to bee hid to those which perish Ignorance of the Gospel is sinne That a corrupt inclination to disobey the Lawe of God is sinne A corrupt inclination is sinne is proued 1 By the tenth and last commandement Thou shalt not couet For the Law requireth inward outward obedience and that we haue an inclination to loue God That corrupt inclination therefore is a defect sin Sin is the transgression of the Law 2. By other testimonies of Scripture The frame or imaginatioÌ of mans hart is euil Gen. 8.21 euen from his youth We were by nature the children of wrath 3. By death other punishment which followed The wages of sin is death Inclinations therefore to wil or doe il are sinne 1 Obiection That which is not voluntarie neither can be auoided is not sinne Inclinations are not voluntarie Therefore they are not sinne Answere It is true in ciuil matters that that which is not voluntarie is not sinne but not in spirituall matters For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god and that al who are not subiect vnto the Law are subiect to the wrath of God Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God whensoeuer he is disobedient vnto his Lawe whether willing or vnwilling whether he bee corrupted by his owne fault or by the fault of his auncestors For so great and so inuiolable is the maiestie of God so great euil is there in sinne that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie 2 Obiection Punishments are not sinnes These inclinations and defects are punishments of the first fal therefore they are not sinnes Aunswere It is true that punishmentes are not sinnes if we respect the course of ciuil iustice but not so if we respect Gods iustice For God oftentimes punisheth sinnes with sinnes Which is speciallie shewed Rom. 1. and 2. Thessa 2. For God hath power of depriuing his creatures of his spirit which power his creatures haue not 3 Obiection Priuation is sinne God inflicteth it creating in vs a soule not adorned with those gifts which he would haue had bestowed vpon vs if Adam had not transgressed Therefore God is the autor of sinne That is priuation being an accident and hauing a diuers nature according to the diuers respect as it is of God inflicted and as it is by vs receiued in the obiection deceitfully this diuersity is dissembled Aunswere It is a fallacie of the Accident For as God inflicteth it it is Gods iustice but as it is drawen on vs by the fault of our Parents and our selues also do willinglie receiue it it is sin Replie But God should not haue punished this fault with such a punishment seeing hee did know that so great euil would ensue Aunswere Let God execute his iustice and let the world perish Therefore he should doe it because it was iust 4 Obiection The desires of things that are obiect vnto them are natural therefore they are not sinnes Aunswere True ordinate desires of their proper obiects which God hath ordained for them but not inordinate and such aâ are against the Lawe For to desire of it selfe is not sinne But the desire is of it selfe good But a desire against the Law is sinne 5 Obiection Nature is good Therefore there is no Original sin Aunswere 1. True it is that Nature is good if you consider it before the corruption All thinges were verie good which God made 2. Euen now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the qualitie of it and as it is corrupted That these euils are not onelie drawen by imitation but also are borne with vs whiles our corrupt nature is propagated from our first Parents vnto al their posterities these testimonies doe manifestlie shew Iob. 24. Who can bring a cleane thing out of filthines Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of God Rom. 5. By one man sinne entered into the world and death by sinne and so death went ouer all men for
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 theÌ 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 generatioÌ 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 punishmeÌts but not as they are sinnes If humane reason doe here obiect That God is the author causer of punishmeÌts 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 meÌ 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
the consequents of sinnes that is punishment and execution of his iustice therefore he will also the antecedent that is sinne it selfe without which these should not follow or be consequeÌts we deny the whole consequence of this reason For nothing foloweth or can bee concluded in reason when both the former propositions are mere particular For the Maior of this reason is not vniuersally true but onely then holdeth it when as the antecedent together with the consequent agreeth with the nature of him which will the consequent and not when onely the consequent agreeth and not the antecedent For when it falleth thus out then is the consequent by his wil but the antecedent is not by his will but onely by permission For God is saide to will those thinges which he liketh as agreeing with his nature and rightnes but to permit those thinges which yet he disliketh abhorreth condemneth but neuertheles for iust causes hindereth them not from being done And therefore it is said in the scripture that he will causeth life euerlasting which is the consequent and the conuersion of men which is the antecedent and goeth before and that he will not but only permitteth punishment as it is sin which foloweth and is the consequent of sinnes as is deliuered in holy Scripture Rom. 9. and Ephes 1. If again they vrge He that forbiddeth not sin The reasons why God not forbidding sinne is yet no cause of sin when he may forbid it to be committed in him is some cause fault of the sin but God permitteth it when he might forbid it therefore there is some cause fault of sin in him we deny the consequence because the Maior is not vniuersally true For it is onely true of him who doth not perfectly hate sin and therefore forbiddeth it not when he may who is bound to hinder sin that it be not committed But it is not true of God who with vnspeakable anger accurseth condemneth sin neither yet hindereth it from being committed because he is neither bound to doe so neither doth he permit it without most good iust causes Farther God might by his absolute power hinder euil but he wil not corrupt his creature man being iust righteous Wherefore he dealeth with maÌ after the order of maÌ He proposeth lawes vnto him he proposeth rewardes punishments he willeth him to embrace good and flie euill To the doing of which thing neither denieth he his grace without which wee can doe nothing neither refuseth he our diligence and labour Hereif man cease giue ouer the sin negligence is ascribed to man not to God though he could haue hindered it did not because he ought not to hinder it least he should trouble his appointed and setled order and destroy his owne worke Wherefore God is not author of euill or sin If they obiect farther God doth not euil when he permitteth euil He that doth euill that good may come of it doth not well Rom. 3. God when he permitteth euill for good ends doth euill that good may come of it Wherefore he doth against his iustice and law and by a consequent is bound to hinder euill we deny the Minor For God when he permitteth euill doth not euill but good For the permission of sinne is one thing which is the good and iust worke of God and sinne is an other thing which is the euill and vniust worke of the Deuil or man sinning and transgressing the lawe Lastly they say what God permitteth willingly that he will to be done God permitting sin doth not will sin to be done but he willingly permitteth sinne wherefore he will sinne to be committed and by a consequent is the cause of sinne But the Maior is to be denied God will the permission that is the priuation of his spirite and grace but the sinne of his creature which concurreth with it he will not because he neither mindeth it nor approueth it They confirme their Maior by this Argument To permit is neither to will or not to will But it is not not to will for then either that shoulde not be done which God is saide to permit or something shoulde bee done that God woulde not both of which are absurd Wherefore to permit is the same that to will and by a consequent God when he permitteth sinne doth will sinne We denie the consequence because there is not a sufficient enumeratioÌ of the diuersities of will in the Minor for God is said to will not to will a thing after two waies Either to will as when together he both liketh worketh a thing or as he liketh a thing onely vnder which also is comprehended his coÌmanding but doth not worke it And he is said not to will any thing either as he both disliketh hindereth a thing either as he onely disliketh it but doth not forbid or hinder it Both which kindes of will are contained in the Maior but onely one of them in the Minor which is both to dislike hinder a thing from being done For if God in that sense woulde not sinne to bee committed then those absurdities shoulde follow which they speake of But when we say that God will not sinne we vnderstand that they doe greatly displease him and yet that god hindereth them not from being committed which also is not to will but to not will sinne For god can will nothing but that which is agreeable to his owne nature and goodnes neither doth the holy Scripture shewe any where that god will those thinges which are contrarie to his nature in such sort as they are contrarie This is also obiected God the cause of mans will but not of the corruption of his will is not a cause of sinne whereof mans will corrupted is a cause Hee that is the cause or the efficient of a cause is also the author of the effectes of that cause if not the next yet a farre off But god is the cause of that will which is the cause of sinne therefore is he the cause of the effect of the will that is of sinne Wee aunswere to the Maior by distinguishing of the cause For a cause which is a farre off a cause is sometimes by it selfe and sometimes onelie by an accident a cause That is a cause by it selfe of an effect which doth not onely bring forth the next cause of the effect but also doth moue and gouerne it in bringing forth the effect which it selfe intended or vnto the which it was appointed as when god frameth and bendeth the will of men which himselfe made to good workes or to such actions as himselfe will haue done when the Father or Master bringeth vp his Sonne or his Scholer to good thinges and the learning which hee instilleth into his minde mooueth him to doe well when the Sunne and raine make the earth fertill and the earth bringeth forth Corn. But when the cause which is a far off a cause
be obiected that this honor is proper vnto Christ to be the image of god Coloss 1. and Hebr. 1. it is well knowen that Christ is after an other sort the image of god than other men For hee is in respect of his Diuinitie the image not of himselfe neither of the holy Ghost but of his eternall father coeternal and consubstantiall and coequall with his Father in essence essential properties and workes and is that person by which the Father doth immediatly reueal himselfe in creating and preseruing all thinges but chiefly in sauing the elect Secondly In respect of his humane nature he is the image of God that of the whole Trinitie because the three persons together bestowed on Christs humanity these giftes properties maiestie which are the image of God Now albeit this image of God is created finite not immense yet doth hee by many degrees and in number of gifts as in wisedome righteousnes power glorie far excell al Angels men after a peculiar maner resembleth the fathers nature and wil vnto vs in doctrine vertues actions because as the human nature which he took vnto him so all the properties actions thereof are proper vnto the Substantiall coeternall word of the eternall father Iohn 14. Philip hee that hath seene me hath seene my father Beleeuest thou not that I am in the father the father in mee The wordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me he doth the workes Angels holy men are termed the image of god as wel in respect of the son the holy ghost as of the eternal father as it is said Let vs make man in our image according to our likenes that not for the likenes or identity of essence or some equality but for the agreeing of some properties not in degree or essence but in kind imitation which are essential infinit in god but in the creatures finite accidental that is qualities motions framed in theÌ by god to represent in some sort his nature They also who as in time past the Anthropomorphitae will haue the image of god to be the forme of mans body Adam not the image of God according to his bodie but according to his soule say that whole Adam was made to the image of God and therefore according to his body also But they perceiue not the vsual maner of speaking of a person composed of diuers natures which is called The communicating of properties when that is communicated to the whole person in the concrete which is onely proper to one of the natures as in the same place Adam was made a liuing soule Now as the scripture mentioneth the nature of the soule so also doth it mention such an Image of God as agreeth not vnto the bodie Again they obiect Christ is the image of god The faithfull not in al thinges like vnto the diuinitie in which they are like Christ because Christ himselfe in his body was not like vnto God but vnto man But the faithfull beare in their bodie the Image of Christ Heb. 2. 4. Philip. 4. Therefore the body also is the image of Christ There are 4. terms in this Syllogism because christ is not in his body but in his Diuinity the image of his father in soul or in the gifts or properties thereof actions he is the image of the whole Diuinity or godhead Wherefore the image of god is in the faithful the same which the image of god is in Christ neither are they in all thinges like vnto the godhead in which they are like Christ because there is somewhat in Christ besides his Diuinity the image of the Diuinity which is in the soul that is his body which hath an affinity not with the diuine nature but with the nature of our bodies Again they say The frame of mans body is made with admirable skil cunning wherefore there shineth in it is beheld as in an image the wisedom of the creator But it foloweth not hereof that the body is the image of god For so should al things be made to the image of god seing that in al gods works his power wisedome goodnes doe appeare which yet the scripture doth not permit which setteth out onely the reasonable creatures with this title commendation placeth the image of god in those things which belong not to the body but to the soul Here also question is made concerning the place of the Apostle 1. Cor. 11. Man is the image glory of god How man is said of S. Paul to be the image of god and not the woman but the woman is the glory of the man where Paul seemeth to attribute the image of god onely to man and to take it away from the woman But the Apostle meaneth that man only is the image of god not in respect of his nature being partaker of diuine wisedome righteousnes ioy neither in respect of his dominioÌ ouer other creatures for these are common to man woman but in respect of ciuil domestical ecclesiasticall order Gen. 3.1 Cor. 14. 1. Tim. 2. in which he wil haue the publick gouernmeÌt administratioÌ to belong vnto the man not to the womaÌ Quest Seing that maÌ was made to the image of God it is demanded whence came this state in which now we see all things contrary Ans From the sinne of our first Parents OF THE FIRST SINNE Next vnto the place of the image of god is adioyned the place of the first sinne For seeing man was created to the imade of God that is perfectly wise perfectly righteous perfectly blessed the questioÌ hath been not without cause in all times whence this present estate of man commeth wherein he except he be born again by the holy ghost cannot do other than sin and be obnoxious to calamities of all sortes and at length to death it selfe To this question answere cannot be made but out of the doctrine of the Church onely which is that all this confusion and miserie floweth from the first sinne of our first Parents We must see therefore what that sinne is concerning which fower thinges especially come to bee considered 1 What it was 2 What the causes thereof 3 What the effectes 4 Why god permitted it 1 What that first sinne of Adam and Eue was The manifoldnes of the first sinne 1 In pride against God IT was diuers and manifolde and many and most grieuous sinnes are seene in that first sinne 1. Pride against god ambition and an admiration of himselfe For man not content with that state wherein god had placed him desired to bee eequal with God This doth God charge him with when he saith Behold the man is become as one of vs to know good and euill 2 In incredulitie contempt of Gods iustice 2. Incredulitie and vnbeliefe and contempt of Gods iustice and mercie because
he thought not that God could would inflict on man transgressing his commandement that punishment which he had threatned Wherefore he tempted God and charged him with a lie For God had saide Thou shalt die the death The Diuell denied it saying Ye shall not die and Adam beleeued the Diuell Now not to beleeue God and of the contrarie to beleeue the Diuell is to account god for no true god 3 In stubbornes and disobedience 4 In vnthankefulnes 5 In vnnaturalnes 3. Stubbornes and disobedience For he is become disobedient vnto God 4. Vnthankefulnes for benefites receiued at his creation as for these that he was created to the image of god and to eternal life 5. Vnnaturalnes iniustice and crueltie For there was a neglect of loue in him towardes his posteritie because those good thinges were not giuen vnto him onely but also to his whole posterity Therefore he had them that he should keep them for himselfe and his 6. In Apostasie or should make losse of them from both But al this he neglected 6. Apostasie or manifest defection from God to the Diuel whom he obeyed whom he beleeued whom he set in the place of God withdrawing and sundring himselfe from God He did not aske of God those good things which he was to receiue but reiecting the wisedome and direction God by the aduise of the Diuel wil aspire to be equal with god Whereof it is apparent that Adams first sinne was no light fault but horrible sin and woorthy of so great punishment as it was punished withall 2 What were the causes of the first sinne THe first cause of the first sin was the Instigation of the diuell The second The cause of sinne The diuels instigation mans will freely yeelding vnto it God no willer or causer of it but permitter onely Mans wil freely consenting to the Diuel against Gods commandement Now although God would that man should be tempted by the diuel did withdraw that his grace froÌ him whereby he should resist the temptations of the Diuell yet he was not the cause of that sinne which Adam destitute of diuine grace did committe For he was not at all obliged or bound vnto man to keepe and mantaine that grace in him which he had giuen him And further he withdrewe it from man willing and also himselfe reiecting it neither yet therefore withdrew he it as that he would or did purpose or intend sin or were delighted therewith but to proue and to trie man to shew how vnable the creature is to doe or reteine ought that is good God not preseruing and directing him by his spirite Wherefore hee suffered together with his triall of Adam the sinne of Adam to concurre but he was no cause or efficient of it 3 What are the effects of the first sinne THe first next effect is Originall sin or the corruption of mans whole nature the destruction of Gods image as well in our first parents as also in all their posterity 2. A further later effect are all actual sins for that which is the cause of the cause is also the cause of the effect If original sin be an effect of the first sin theÌ are also actual sins which are the effects of originall effects of the first sin 3. Whatsoeue euils of paine or punistment because it is the cause of sins therefore is it also the cause of punishments Now although that first sin was committed many ages past yet notwithstanding the effect thereof which is a priuation or want of the true wisedome and direction of god of rightnesse in our inclinations and desires remaineth euer since that sinne was committed in the whole posteritie by gods iust iudgement Wherefore those things also which necessarilie ensue this priuation continu except by the singular benefit and mercy of God the prauity of our nature be corrected our sin being pardoned and remitted 4 Why God permitted the first sinne GOD permitted it that is gaue not his grace of resistance to our first pareÌts as to the blessed Angels 1. because as the Apostle saith The causes of gods permission of the first sinne 1 To shew his owne iustice and power Rom. 9. he would shew his iustice anger and power in punishing eternally the sinnes of the wicked but his mercie loue towardes mankinde in sauing his Chosen not imputing sinne vnto them for his Sonnes sake And Rom. 11 32. Gal. 3.22 God hath concluded all vnder sinne that hee might haue mercy on all 2 To shew mans weakenesse and infirmitie that euerie mouth may bee stopped 2 That it might stand for an example of the weaknes infirmitie of al creatures euen the most excellent if they enioy not the special blessing of their creatour and be preserued in that rightnes wherein they were created The necessitie vse of this doctrine of mans creation This doctrine concerning the creation of man is necessary for the Church for many causes and vses which it hath Wee must knowe that man was created of God without sinne least God bee imagined the authour or cause of sinne Whereas mans bodie was fashioned of cley let vs thinke of our frailtie that wee be not lifted vp with pride Seeing that the workemanship of God is so admirable in the framing of mans bodie and seeing it was created for the ministerie of Gods worship for god to dwell in and for euerlasting life let vs neither abuse it to dishonesty neither willingly destroy it nether make it a fly of diuels but keeping it chast cleane endeuour that it be a temple and instrument of the holie ghost to worship god Seing that god would haue mankind to consist of two sexes each is to haue his due place and honor neither is the weaker to be contemned or oppressed by tyrannie or lust or to bee entertained with iniuries contumelies but iustly to bee gouerned and protected But especially seeing man was created to the image and likenes of God this great glory is to be acknowledged and celebrated with a thankeful mind neither through our leudnes and malice is the image and likenesse of god to bee transfourmed into the image and likenesse of Satan neither to be destroied either in our selues or others And seeing it is destroied by sinne thorough our owne fault we must acknowledge and bewaile the greatnesse of this vnthankefulnesse and the euils which followed by comparing therewith those good things which we haue lost We must earnestly desire the restoring of this felicity and glorie And because the glory and blessednesse which is restored vnto vs by the sonne of god is greater than that which we lost in Adam so much the more must the desire of thankefulnesse and of profiting and encreasing in godlinesse be kindled in vs. And seeing we hear that all things were created for the vse of man and that the dominion ouer the creatures lost in Adam is restored vnto vs in Christ we must
magnifie the bountifulnes of God towards vs we must aske all thinges of him as beeing our creatour and soueraign Lord who hath the right and power of giuing al good things to whom and how far he will himselfe and vse those things which are granted to our vse with a good conscience to the glorie of god who gaue them And that this may be done we must not by our infidelity cast our selues out of that right which wee receiue in Christ if god of his own power autority either giueth vs lesse than wee would or take away from vs that which he hath giuen wee must submit our selues patiently to his iust purpose most profitable for our saluation And seeing the soule is the better part of man the happinesse of the bodie dependeth on the happinesse of the soul seing also we are created to immortall life we ought to haue greater care of those things which belong to the soule and eternal life than of those which belong vnto the bodie and this teÌporall life And at length seeing the end and blessednes of man is the participation communicating of god his knowledge worship let vs euer tend vnto it referre thither al our life actions And seeing we see one part of mankinde to be vessels of wrath to shewe the iustice and seueritie of God against Sinne let vs bee thankefull to God for that of his meere and infinite goodnesse he would haue vs to bee vessels of mercie to declare through all eternitie the riches of his glorie Last of all that we maie learne consider and begin these thinges in this life let vs to our power tender and helpe forward the common society and saluation of others for which we are borne OF FREE-WILL WHEREAS God is a most free agent and man was created to the image of God The causes of diuers controuersies arisen about free-will yea and was furnished with libertie of will it seemeth to many not to agree that all the actions of mans will are gouerned by the vnchangeable prouidence of God that the nature of men is so corrupted by the fall of our first parents and Originall sinne that it is able to bring forth nothing but that which is euill and displeasing God without the renewing and especiall benefite of the holy Ghost For neither do they acknowledge that for liberty which is tied to any necessity neither seemeth it that wee shoulde graunt the whole libertie of the will to haue beene lost by sin because also after the fal there are left in men some prints and steps of Gods image and the blame and crime of sinne cannot be laid on men except the will be free To this is added the pride of mans wit which admitteth nothing more hardly than that the glorie and original of all good should be transferred from men to God alone Further also the notable vertues of men not regenerated and lastly the iudgement of our sense and reason which doth not marke without the light of Gods woorde the secret gouernement of Gods prouidence in humane actions Wherefore hereupon haue risen controuersies debates concerning free-wil while the olde diuines yeelding too much vnto the Philosophers swelling with a vain perswasion of wisedome and righteousnesse and the latter ascenting vnto the former haue either spoke more magnificently than they ought to haue done of the strength and power of mans will or haue endeuoured to arrogate that vnto men which is not found in them since the first fall But let vs remember that this doctrin of free wil is a view and contemplation not of mens ability and excellencie but of their weaknes and misery which is therefore to bee ioined with the doctrine of the creation and fall of man that wee knowing the more from what top of dignity and felicity into how deepe a gulfe of ignominie and misery we are cast by sinne may not more deepely plunge our selues by a vaine confidence of our owne strength vnto euils but may incline to a true humility and thankfulnesse towards God and bee of him reuiued quickned and healed For that the scope of this disputation may be knowen and the vse thereof perceiued The state of the maine question about free will we must vnderstand that the principal question in it is this Whether as man auerted himselfe from God and corrupted himself so of the other side he be able by his owne strength to returne to God and to receiue grace offered by God and to amend himselfe And further whether the will of man be the first and principal cause why others are conuerted others persist in their sins and as wel of the conuerted as not conuerted others are more others lesse good or euil and in a woord doe either good or euill some after one maner some after another To this question the aduersaries Pelagians and the like make answere That so much grace is both giuen of God and left by nature to al men that they are able to returne vnto God and obey him neither ought we to seeke any other cause before or aboue mans wil for which others receiue or retaine others refuse or cast awaie diuine succour and aide in auoiding sinne and do after this or that manner order and institute their counsailes aad actions Contrariwise we haue learned out of the sacred scripture That albeit by nature so much of God and his wil is knowen to all as maie suffice for taking away all excuse from them of sin and although it be manifest that many woorks morally good may be done euen of the vnregenerate and the wil doth in them freely make choise either of good or euil yet no work pleasing to God can be vndertaken or perfourmed by any man without regeneration and the especial grace of the holy spirit neither can more or lesse good be in any mans counsailes or actions than God of his free and purposed goodnes to euery one doth cause in them neither any other way can the wil of any creature be inclined than whither it shal seeme good to the eternall and good counsel of God And yet all the actions of the created wil both good and bad are wrought freelie The chiefe questions here to be obserued are fiue 1 Of the word liberty or freedome 2 What is the liberty of the wil. 3 What is common and what diuerse in the liberty of will which is in God in Angels and man 4 Whether there be any liberty in vs and what 5 The degrees of free wil. 1 Of the word Liberty Libertie from bond misery THere is one kind of liberty from bond and misery And this signifieth a relation or respect that is the power or right or ordering either of person or thing made either by ones wil or by nature to deale at his owne arbiterment or motion according to honest Lawes or order agreeable to his nature and to enioy commodities conuenient for him without inhibition or
And this is it which they say to do any thing vpon deliberation or aduisement going before which manner of dooing is proper vnto the will For this is the difference betweene a nature agent and a voluntarie The difference betweene a naturall agent and a voluntarie that the naturall cause is ordained or appointed or fit and apt to one certaine manner of woorking neither can it forbeare working if the obiect be present whereon it should woorke as fire cannot but burne a bodie put vnto it if it bee of such matter as wil take fire But the will is able and apt to choose or refuse contrarie or diuers obiects or to forbeare and differ the choise thereof as a man may haue a will to walke or not to walke or may differ his wil of walking To doe therefore anie thing with free arbiterment and will is to doe vpon a fore-deliberation according to the will of god sometimes simplie and sometimes in some respect onelie and against it also sometimes in some respect but neuer simplie against it For the libertie of woorking is not taken away in any creature if God be said so to rule bend their wills that they be not inclined any other way than whither god will haue them inclined either simply or in some sort But free arbiterment is a faculty or power of working vpon deliberation and without constraint or rather the very wil it selfe so woorking Wherefore if the name of free arbiterment be so taken expounded as hath beene said The name of free arbitermeÌt may be tolerated in the Church though it be not vsed in the scriptures albeit it be not vsed in the Scriptures yet maie it be tolerated borne-with because both the description thereof such as was euen nowe deliuered agreeeth with the Scripture and the auncient writers haue also vsed the same name But if it be taken for such a will of free working which excludeth all action and woorking of the first cause guiding inuiting and bending the creatures wils whither it selfe listeth such a free arbiterment cannot bee admitted For example sake Abimelecke abstaining from Rebecca and the Iewes crucifieng Christ both did it with free arbiterment because those forealeaged conditions which make free arbiterment did agree vnto both neither yet could they at that present doe otherwise than they did God so guiding directing the ir wils 3 What is like or common and what diuerse or different in the libertie of will which is in god in Angels and man Common to men and Angels with God to wil a thing without constraint THese two things are common to God and reasonable creatures that is Angels men that they doe things vpon deliberation and aduise and will without coaction those things which they haue considered and thought of that is Their wil being by nature fit to will the contrary or diuerse from that which it doth wil or also to differre forbear the action doth incline to the other part of it owne accord and by a proper force which is within it For it is said of God Psal 115. He hath done all things which hee would And of men Mat. 23. Hierusalem how often would I haue gathered thy children and ye would not The differences of our liberty of wil and Gods 1 God knoweth al things of himselfe perfectly perpetually But the differences also of this liberty in God and in the creatures are to be considered The first is in the vnderstanding God vnderstandeth and knoweth all thinges of himselfe perfectly and perpetually neither can any ignorance of any thing or any error of iudgemeÌt fal into God at any time But the creatures know neither of themselues neither all things neither the same at all times but at such time and so much as is reuealed vnto them Who hath knowen the mind of the Lord Of that daie and houre knoweth us man God giueth vnderstanding Neither is there any thing which is not manifest in his sight He illighteneth euery creature To behold all things which are infinite requireth infinite power and wisedome which is proper to God alone Mention is here made of the vnderstanding because a thing not vnderstood is not either desired or refused 2 His will dependeth of none but himselfe ours of him The second difference is in the will The wil of God is gouerned or moued or depending of no other cause but of it selfe The wils of Angels and men are so the causes of their actions that neuerthelesse they are carried by the secret counsell of God his power and efficacie which is euerie-where present to the choosing or refusing of any obiect and that either immediately by God or mediately by instrumentes some good some bad which it seemeth good vnto God to vse so that it is impossible for them to doe any thing beside the eternall decree and counsail of God And therefore the woorde ãâã ãâã ãâã ãâã ãâã that is to be absolutely his owne at his owne will and in his owne power agreeth most properly vnto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is vsed ãâã ãâã ãâã ãâã ãâã that is voluntarie and free which worde the Apostle vseth to Philemon vers 14. Heb. 10.26 1. Pet. 5.2 That God is the first cause of his actions God the first cause both of his owne actions and ours Psal 115.3 Dan. 4.52 Gen. 29.7 Exod. 3.16 Act. 2.23 and 3 17. c. and 4.17 c. the Scripture doth declare He hath done whatsoeuer he would Who according to his wil worketh in the army of heauen and in the inhabitants of the earth But that the wils and counsailes of the creatures depend of God who is aboue them these and the like speeches doe proue The Lord shal send his Angell before thee Go and gather the Elders of Israel together Him being deliuered by the determinate counsel and fore-knowledge of God yee haue slaine I know that through ignorance ye did it and But God hath fulfilled these things and Herode and Pontius Pilate gathered theÌselues together to do whatsoeuer thine hand and thy counsel had determined before to be done By these and the like places it is manifest that all second causes as they were created of God so are they ruled of him as their first supreme soueraign cause But the wil of God dependeth on no one of the creatures because then a second cause should be put before the first cause And as God hath not any efficient so neither hath he any mouing or inclining cause without him Moreouer God so ruleth and guideth the wil of his creature that he doth not draw or enforce it but bend and encline it that is by obiectes represented to the mind he effectually moueth affecteth and allureth the wil to wil that which then the mind iudgeth good and refuse that which seemeth euil so that the wil it selfe also vpon deliberatioÌ going before
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 wiâl in time many times change from that which we fiâst 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 lâbertie 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
at the creation by his perpetuall efficacy and operation and doth inspire into all by his vertue true notions and right election But if they challenge a libertie vnto the creatures depending of no other cause whereby it is guided wee denie their whole argument as knowing such a liberty of creatures to stand against the whole Scripture and that it only agreeth vnto God For him alone doe al things serue In him we liue and moue and haue our being he giueth vnto al not only life or power of mouing themselues but euen breathing too that is very mouing it selfe To the same tendeth this Obiection also If the will The will worketh togither with God is not mere passiue when it is conuerted of GOD or turned and inclined to other Obiectes cannot with-stand it is euen meere passiue and so woorcketh not at all But this consequence deceiueth them because there is not a sufficient enumeration in the Antecedent of those actions which the will may haue when it is mooued of GOD. For it is able not only to withstand God mouing it but also of it owne proper motion to assent and obey him And when it doth this it is not idle neither doth it onely suffer or is mooued but it selfe exerciseth and mooueth her owne actions And yet this is to bee vnderstoode of the actions of the wil not of the new qualities or inclinations which it hath to obey God For these the wil receiueth not by her owne operation but by the working of the holy Ghost The will of man withstanding the reueiled will of God is yet guided by his secret wil therefore resisting doth not resist Thirdly they say That which withstandeth the will of God is not guided by it But the will of men in manie actions withstandeth the will of God It is not therefore alwaies guided by the will of God But the consequence heere faileth because there are foure termes For the Maior is true if both the reuealed and the secret will of God bee vnderstood so that simplie and in all respects it bee withstood and that bee doone which simply and by no meanes it would haue done that which is impossible to come to passe because of the omnipotency and liberty of God But in the Minor the will of God must bee vnderstoode as it is reuealed For the secret decrees of Gods will and prouidence are euer ratified and are perfourmed in all euen in those who most of all withstand Gods commandements Neither yet are there contrarie wils in god For nothing is found in his secret purposes which disagreeth with his nature reuealed in his woord And God openeth vnto vs in his Law what he approueth and liketh and what agreeth with his nature and the order of his mind but he doth not promise or reueal how much grace he wil or purposeth to giue to euery one to obey his commandements God though the mouer of wicked wils yet not the mouer of the wickednes of the wilâ Fourthly as touching this Obiection If all motions euen of wicked willes are raised and ruled by the will of God and manie of these disagree from the Lawe of God and are sinnes god seemeth to be made the causer of sinnes The aunswere is that it is a paralogisme of the accident For they disagree from the law not as they are ordained by or proceed from the wil of god for thus far they agree very wel with the iustice and Law of God but as they are done by men or Diuels and that by reason of this defect because either they doe not know the will of god when they doe it or are not moued by the sight knowledge therof to do it that is they doe it not to that end that they maie obey God who will so haue it For whatsoeuer is doone to this ende it disagreeth not from the Lawe seeing the Law doth not but with this condition either commaund or forbid any thing if God hath not commanded a man to doe otherwise So doth the Lawe of God forbidde to kill anie man except whome God hath commaunded anie to kil Who then killeth a man God not commaunding it hee out of doubt doth and offendeth against the Lawe Neither doth God dissent from himselfe or his law when he wil haue some thing done either by his reueiled or secret will otherwise than according to the generall rule prescribed by himselfe in his Law For hee hath such endes and causes of all his purposes as that they cannot but most exactlie agree with his nature and iustice Fifthly they obiect Libertie which is guided of another can not be an image of that liberty which dependeth of no other which is in god But the liberty of mans will is the image of the liberty which is in god Therefore the liberty of mans will dependeth not or is not guided by the will of god We denie the Maior For seeing that euerie thing which is like is not the same with that vnto which it is like to conceiue in some sort the libertie of God it is enough that reasonable creatures doe woorke vpon deliberation and free election of will albeit this election in the creatures is both guided by themselues and another in God by no other than by his owne diuine wisedome The image of a thing is not the thing it selfe and the inequality of degrees taketh not awaie the image as neither the likenesse and similitude of some partes taketh awaie the dissimilitude of others Wherefore the libertie of reasonable creatures both is gouerned of God and is notwithstanding a certaine image of the libertie which is in God because it chooseth thinges once knowen vnto it by her own and free or voluntary motion For as of other faculties or properties so also of libertie it is impossible that the degrees should bee equall in God and his creatures whereas all thinges are infinite in God and finite in his creatures Seeing therefore wisedome righteousnesse streÌgth in the creatures is the image of the vnmeasurable wisedom righteousnes power which is in god a portion also of liberty agreeable and competent for the creatures may be the image of the liberty which is in God The will is not idle or mere passiue when God worketh by it no more than the sun raine and such like instrumentes of Gods operation Sixtly they say If the creature cannot but doe that which God wil haue done and cannot do what god will not haue done the wil hath no actiue force but is wholy passiue especially in our conuersion which is the work of god Likewise there is no vse of laws doctrine discipline exhortation threatnings punishments examples promises and lastly of our study and endeuour Wee denie the consequence Because the first or principal cause beeing put the second or instrumentall cause is not thereby taken away For as god lightneth the world doth quicken the earth bringeth foorth corne nourisheth liuing creatures yet are not the
instruments of gods working idle as the sun the raine the earth husbandmen food So god conuerteth men ruleth their purposes wils actions that is teacheth moueth them to approue chuse what he wil by laws by magistrats by doctrine by rewards by punishments and lastly by their owne wil which al he vseth as instruments not as if he could not without these illighten the mind with notions and incline the wil but because it so seemeeh good to him to exercise his power by these Albeit God was able to haue wrought what he would without the will yet because he will worke by the wil the working of the will is not in vaine If they reply That that wold necessarily come to passe so which is don euen without them therefore they are in vain vsed we deny the antecedent For although god were able to moue mens wils without these and if he had so decreed to doe men doubtles should doe without these what now they do beeing mooued by these yet whereas god hath once so decreed the effects as he hath also appointed their secoÌd instrumentall and impulsiue causes that verily shal be doone which god wil haue done but yet not without middle and second causes by whose means and working comming betweene and interposed god wil bring his purposes and decrees to passe Luk. 11. Hee wil giue his holy spirite to those who aske him Rom. 8.10 Whom he hath predestinated them hath he also called If they reply again Although it be graÌted that these are not in vaine in those in whom god wil shew his force and be effectual by them yet in others who are not moued by them ther is no vse of them we answere 1. Although there were no vse yet because that is not knowen vnto vs whom god wil mooue or not moue we are to labour in teaching and vrging all and to commit the euent and fruit of our labour to God 2. Tim. 4. Preach the word bee instant in season c. Ezech. 3. If thou warn the wicked he turne not from his wickednes he shall die in his iniquitie but thou hast deliuered thy soule Secondly we aunswere the consequence followeth not from the denial of one particular to the denial of the generall or from a not sufficient enumeration For although many obey not teaching admonitions neither are moued with rewards and punishments yet this vse is great that by this meanes their naughtines and stubbornnes is opened and so the iustice of God made more manifest in their punishment Ioh. 15. If I had not done workes among them which none other man did they had not had sinne Rom. 1. God hath shewed it vnto them to the intent that they might be without excuse 2. Cor. 2. We are to God the sweete sauour of Christ in them that are saued and them who perish Seauenthly Heb. 9. Externall Discipline is called the righteousnes of the flesh Therefore it dependeth on mans will The consequence of this reason is to bee denied which doth not holde from the position or putting of the second cause to the remouing of the first cause For as it foloweth not the Sun causeth day therefore God doth not so neither doth this folow the vnregenerate performe outwarde Discipline therefore they doe it god not causing it in them nor ruling and directing them 8 Obiection They alleage testimonies also How the scriptures admit libertie of will which confirme that men doe euill or good with freewill As Exod. 35. The children of Israell offered free gifts vnto the Lord. Deut. 30. I haue set before thee life death good euil blessing cursing therefore choose life that both thou and thy seed may liue But in these al the like places only that liberty of mans will is affirmed which hath beene spoken of before that is that the will obeieth or withstandeth the precedent iudgemeÌt of the vnderstanding with free and voluntarie motion without any constraint but the gouernement of god is not at all remoued from voluntarie actions For it was shewed before that this liberty of will doth not stand against that necessitie which by the prouidence of God doth accompanie it 9 Obiect What necessitie the scripture remoueth from voluntarie actions They bring forth testimonies also in which necessitie is remoued taken away from voluntarie actions Leuit. 22. Of these ye shal offer willingly Act. 5. Whils it remained appertained it not to thee And after it was solde was it not in thine owne power 1. Cor. 7. vers 37. Hee that standeth firme in his hart that hee hath no necessitie but hath power ouer his owne will c. 2. Cor. 9. As euery man wisheth in his heart so let him giue 1. Pet. 5. Feede the flocke of God caring for it not by constraint but willingly But these sayinges speake of obligation or binding which somtimes is signified by the name of necessity as the freeing from any bond by the name of libertie as Leuit. 22. Act. 5. partly of coaction or constraint as 2. Cor. 9. and 1. Pet. 5. or also of neede as 1. Cor. 7. which yet may be referred to obligation or bonde by which the Parentes are bounde to haue regard of the infirmitie of their children So also the power of will in the same place signifieth the right or power of determining any thing no obligation or bond hindering it But the remouing of any obligation or coaction doth not at all take away the vnchaungeablenes of voluntary actions which vnchangeablenes hangeth on the decree of God For as well his will who is not bound neither by any neede or want constrained is guided and moued by the purpose and counsell of Gods prouidence as his whom either bond or neede constraineth to resolue of any purpose Wherefore the scripture denieth not that the will is moued and ruled by God when it is not driuen by bonde or want or feare to doe any thing for there are besides these many other reasons and causes by which God can moue it either to will or not to will How in scriptures God is said not to will that which yet he will 10 Obiection They bring places of scripture which testifie that men will or doe somewhat God bidding and willing otherwise Ierem 7. Because I haue called you and ye haue not answered I will doe vnto this house as I haue done to Sylo Mat. 23. Hierusalem Hierusalem how often would I haue gathered thy children euen as the hen gathereth her chickens vnder her winges and ye would not If then they did that which God would not their actions did depend onely of their owne will and not of Gods Anwere It is a fallacie concluding that which is in some sort so to be in all respects and simply so For God will not the actions of sinners as they are sinnes But hee wil them as they are punishmentes of sinnes and the execution of his iust iudgement Wherefore this
so the worke of god that the will of man is not only the obiect but the instrument also of gods working an agent by it own force giuen it of god in producing an effect in that the wil is not only passiue but both actiue passiue for as much as it is to this end moued of the spirite to worke that it self might do that which God wil worke by it which also so commeth to passe in all the good actions of the will euen as in ill actions also when it is incited either by the Diuel or other causes it self is not in the mean season idle Wherefore in Ezechiel it is added 36. I wil cause you to walke in my Statutes and yee shall keepe my Iudgements and doe them The fourth degree of libertie is in man perfectlie regenerated after his glorification The fourth degree of libertie is in man perfectlie regenerated after his glorification or after this life In this libertie the will shal be only free to choose good and not to choose euill this shal be the perfect libertie of our wil by which we shall not only not sin but shall abhorre nothing more than sin also shal not be able to sin anie more The reasons hereof are these Because in the mind shal shine the perfect knowledge of god his will in the wil heart a most perfect exceeding inclination to obeie god an exceeding loue of god a ioy resting in god an agreeablenes or conformitie with god Wherefore no place shal be for ignorance for errour or any doubting of God yea or for the least stubbornes against God Lastly That conformitie in the elect of all their inward powers and faculties with God and the effectuall guiding of the holie Ghost shal bee continued to all eternitie For the blessed Saints are neuer forsaken but continuallie ruled by the holie Ghost in all their actions in the celestiall life For which cause it cannot possiblie bee that any motions or actions of man there shoulde once swarue from rightnesse And therefore it is said Math. 22. They are as the Angels of god in heauen This last degree of libertie after mans glorification greater than the first before his fall because this excludeth all possibility of falling the other did not Neither by this meanes is the libertie of will taken away or diminished but is truely confirmed and perfected in the blessed Angels men for as much as both the vnderstanding is free from al error ignorance and doubtfulnes and lightened with the perfect knowledge of god and the heart and wil free from all stubbornes and without all soliciting or suggestioÌ to withstand god is carried with an exceeding loue of god and an alacrity to obey the knowen will of god And hence it appeareth also how much more excellent our state shal be than was Adams before his fall Adam truely before his fall was perfectly conformed to god but he could wil both good euil and therefore had some infirmity ioined with his excellent gifts eueÌ a power to depart from god leese his gifts that is he was changeablie good But we shall not be able but to will good onely And as the wicked are onely carried to euill because they are wicked so shal we also only loue chuse good because we shal be good It shal be then impossible for vs to will any euill Because wee shal bee preserued by gods grace in that perfect liberty of wil that is we shal be vnchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in god and his creatures The vse of this doctrine concerning the diuersities of libertie which is in God and in man and of the diuerse degrees of mans libertie and in diuers states and degrees of mans nature deliuered hitherto out of the scripture should be manifest knowen in the Church for many waighty causes 1. That this glorie may be giuen to god that he alone is the most free agent whose libertie and wisedome dependeth of no other and that all the creatures are subiect to his gouernement 2. That we may remember that they who wittinglie and willinglie sin or haue cast themselues into a necessitie of sinning are not at al excused and so not god but their own wils declining of their own accord from gods commandements to be the cause of their sins 3. That we may know god alone to be of himself vnchangeably good the fountain of goodnes but no creature to be able neither to haue nor to keep more goodnes than god of his free goodnes wil work keep in him therefore we must desire it of him ascribe it receiued to him 4. That we knowing god to be a most free gouernor of al things may confesse that he is able for his glory our safety to change those things which seeme most vnchangeable 5. That wee knowing from what excellencie of our nature wee haue fallen by our owne fault may the more deplore and bewaile our vnthankefulnes and magnifie Gods mercie who aduaunceth and lifteth vs vp euen to a greater excellencie 6. That knowing the miserie and naughtines of our nature and disposition if once god forsake vs we may be humbled in his sight and ardentlie desire to wade and come out of these euils 7. That hauing knowledge of that libertie into the which the sonne of god restoreth vs wee may the more desire his benefites and be thankefull vnto him for them 8. That knowing we are by the mercie of god alone seuered from them that perish that we rather than they might bee conuerted wee bee not lifted vp with an opinion of our owne goodnes or wisedome but ascribe the whole benefite of our iustification and saluation not to anie cause appearing in vs but to the mercie of god alone 9. That acknowledging the vveakenes and corruption vvhich remaineth euen in vs regenerated vve may seeke for iustification in Christ alone and may vvithstand those euils 10. That knovving our selues not to be able to stand against tentations vvithout the singular assistance of the holie spirite vve may ardently and dailie desire to bee preserued and guided by god 11. That vnderstanding that vve are not preserued against our vvils but with our wils we may wrastle with tentations indeuour to make our calling and election sure 12. That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel and ministerie of the Church vve may imbrace earnestlie and desirouslie the vse thereof OF EVILS OF PVNISHMENT IN this question also we are to speake of the effects of sinne that is of the other part of mans miserie euen of the euill of paine and punishment It is saide that God doth most grieuouslie most iustlie and most certainelie punish sinne Most grieuouslie for the greatnes of sin because the infinite good is offeÌded thereby Most iustlie because euery sin violateth
The diuel goeth about like a roaring Lyon 3. The triall in exercise of godlines 3. The trial or exercise of godlines that we may bee established and go forward in spiritual gifts and that both vnto our selues others our hope faith patieÌce may be made known Eccle. 34.10 He that hath not been tempted what knoweth he So then it is apparant that glorying in prosperity is but vaine Rom. 5.4 Experience bringeth hope 4. 4. Particular defects in the godlie Particular defects and fallings in the Saints Diuers haue diuers defects and therefore Gods chastisements also are diuers God sheweth that hee is angry also with the sinnes of the godly and is desirous that they returne from them The scriptures are rise and ful of examples hereof As in Dauid when he numbred the people when he committed adultery and added murther vnto it God shewed his wrath in plaguing the people for the former and in taking away by death the child borne in adultery hee shewed his anger against his adultery Againe hee shewed how desirous hee was to haue him rise againe by sending his Prophet to make his sinne knowen vnto him and so to call him to repentance So many times dealt he with the Israelites also whose often falling as also Gods often recalling them is in the Scripture frequent 5. The confirmation or testimonie of their doctrine in their martyrdomes Ioh. 21.18 5. The confirmation and testimony of the truth by their martyrdome 6. Their glorious deliuerie Peter is foretold by what death he should glorifie God and confirme the doctrine of Christ which he preached 6. The glorious deliuery that is the manifestation of the immeasureable wisedome power mercy and iustice of God in the miraculous wonderful deliuerance of the church God bringeth his into extreme dangers findeth out sheweth a waie of deliuery where no creature could saue or deliuer them 1. Sam. 2.6 He bringeth down to hel and bringeth back againe 7. The making of a conformity between the members and Christ their head 7. A conformitie between them and Christ both in afflictions in glory 2. Tim. 2.12 If we suffer with him we shal also raign with him Rom. 8.29 Those which he knew before he also predestinate to bee made like to the image of his sonne Ioh. 11.16 and. 16.20 Mat. 10.24 The seruant is not greater than his Lord neither the Disciple aboue his master 8. The afflictions of the godly in this life are a testimony confirmation of the iudgement and life to come 8. A confirmation of the life to come Because the iustice and truth of God requireth that at length it goe wel with the good and il with the bad But this commeth not so to passe in this life Therefore there is remaining yet another life And hence we are to aunswere the argument which the worlde vseth against the prouidence of God The Church of God say they is not the Church because it is oppugned throughout the whole woorld and troden vnder foote of al men Answere This argument maie bee wel inuerted on this wise The company of those that embrace the doctrin of the Prophets and Apostles are in a good cause vniustly oppugned and afflicted by the wicked and reprobate Therefore they are the true Church and the people of God and are to be at length certainly fullie and gloriously deliuered the wicked being cast into eternal tormentes For God is iust and true Therefore he wil be one daie a reuenger of those iniuries whereby not onely the Godly in this life are hurt but the glory also of God himselfe is by the wicked obscured and darkened and troden vnder foote 3. What are the comforts and consolations which are to be opposed against afflictions OF comforts in afflictions some are proper vnto the Church some are common to it with Philosophie Comforts in afflictions Proper are the first and two last of those which shall be recited The rest are common and that but in outwarde shewe onely and in name Remission of sins and reconciliation vnto God but not beeing further entered into and discoursed of 1. Remission of sinnes and reconciliation vnto GOD. This is the ground and foundation of the rest Because without this wee cannot rightly apply the rest vnto vs neither reape any comfort from them But if this bee well setled the rest follow of their owne accorde For they who are not certaine of the remission of their sinnes alwaies doubt whether the promise of grace belong vnto them but he who is certaine of this knoweth that the anger of GOD punishments and eternall death are taken away and that those euils which are laide vpon him are no punishment but a fatherly chastisement Roman 5.1 Beeing iustified by faith we haue peace toward GOD. Againe If when we were enemies we were reconciled to GOD much more beeing reconciled wee shall bee saued Roman 8.3 If GOD be on our side who can be against vs The reason is because take awaie the cause and you take awaie the effect take awaie sinne and the punishment also of sinne is taken awaie 2. The necessitie of obeying GOD 2. The necessitie of obeying God and the loue which we ow him and the loue due vnto him The Godlie knowe that they must obey the fatherly wil of GOD in suffering euils both bicause he wil that they suffer them and also because he hath so deserued of them as that they ought for his sake to suffer far greater and lastly because they are his fatherly chastisemeÌts Iob. 2.10 Shall we receiue good at the hand of God and not receiue euill Psal 3.9.9 I held my peace because thou diddest it Iob. 1.21 Blessed be the name of the Lord. The Philosophers also say that it is patieÌtly to be suffred which can not be altered or auoided and that it is foolishnes to kicke against the prick But in the meane while they hold a fatal necessity and in suffering calamities submit not themselues to god neither acknowlege them to be a iust punishment neither suffer theÌ to that end as thereby to obey him And therefore they find either smal or no comfort at al hereof 3. The worthines of vertue 3. The worthines of vertue that is of obedience towards God which is tru vertu for which a man is not to cast away his courage in bearing the crosse Mat. 10 37. 16.25 He that hateth not his father and mother for my sake is not worthy of me He that seeketh to saue his soule shall leese it This dignity of vertue doe the Philosophers most of all vrge but coldly 4. A good conscience because they are destitute of true vertues 4. A good conscience The godly are assured of remission of sinnes in Christ and haue a purpose to obey God and therefore beare a good conscience vnto themselues in Christ The Philosophers comfort not theirs on this maner For the Philosophers beeing once afflicted thinketh why
commandment of Christ and his Apostles vsing the keies of the kingdome of heauen ought to driue them from this Supper till they shall repent and chaunge their manners 83 What are the keies of the Kingdome of heauen Preaching of the Gospell and Ecclesiasticall Discipline by which heauen is opened to the beleeuers and is d Math. 16.19 18.18 shutte against the vnbeleeuers 84 How is the kingdome of heauen opened and shut by the preaching of the Gospel When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull that all their sinnes are pardoned them of God for the merite of Christ so often as they imbrace by a liuely faith the promise of the Gospel but contrarily is denounced to all Infidels hypocrites that so long the wrath of God and euerlasting damnation doth lie on them as they e Ioan. 20.21.22.23 Mat. 16.19 persist in their wickednesse according to which testimonie of the Gospel God wil iudge them as wel in this life as in the life to come 85 How is the kingdome of heauen opened and shut by Ecclesiasticall Discipline When according to the commaundement of Christ they who in name are Christians but in their doctrine and life shewe themselues f Rom. 12.7.8.9 1. Cor. 12.28 aliens from Christ after they hauing beene sometime admonished wil not depart from their errours or wickednesse are made knowen vnto the Church or to them that are appointed for that matter purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church by God him selfe out of the kingdome of heauen And again if they professe and indeede declare amendment of life are g Mat. 18.15.16.17 1. Cor. 5.3.4.5.2 Thes 3.14.15 2. Ioh. 10.11 2. Cor. 2.6.7.10.11 â Tim. 5.17 receiued as members of Christ and his Church AFter it hath beene shewed in the first part that men are become obnoxious vnto euerlasting pains and punishmentes by reason of obedience not yeelded vnto the lawe a question by and by ariseth Whether there is or bee graunted anie escape or deliuerie from these punishmentes To this question the lawe maketh aunswere that a deliuerie is graunted so that perfect satisfaction be made vnto the law and the iustice of God by sufficient punishment paied for the sinnes committed For the lawe bindeth either to obedience or that beeing not performed to punishment The performance of both which both of obedience punishment is perfect righteousnes and iustice and on both followeth the approbation allowing of him in whom that righteousnesse is Now the meanes and manners of satisfaction are two one by our selues which the lawe teacheth and the iustice of God requireth for wee haue sinned But this satisfaction deliuereth not from eternall malediction because it is neuer sufficient and finished but indureth to all eternity The other meanes of satisfiyng is by an other that is by Christ This meanes doth the Gospell shewe and the mercie of God freely offer neither yet is it repugnaunt to his law and iustice because in no place the lawe misliketh or reiecteth it This satisfaction or punishment is temporall and yet sufficient that is equiualent to euerlasting punishment and therefore a price worthie inough for our deliueraunce Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes the iustice of God and the sentence of the lawe altogether willeth and requireth that we bee admitted vnto a reconcilement with him that is be approued of God and receiued into fauour Furthermore by the questions of the Catechisme a little before propounded two things are taught concerning mans deliuerie The first is that it is possible and after what sort The second is by whom and by what maner of Mediatour it may be atchieued The places here to be discoursed of are three 1 Of Mans deliuerie 2 Of our Mediatour 3 Of the Couenant OF THE DELIVERIE OF MAN THe questions to bee considered hereof are fiue 1 What mans deliuerie is or in what things it consisteth 2 Whether anie deliuerie might be wrought after the fall 3 Whether it bee necessarie and certaine 4 What manner of deliuerie it is and whether it bee perfect that is a deliuerie from the euill both of crime and paine 5 By what meanes it may be wrought 1 WHAT MANS DELIVERIE IS THis worde Deliuerie is respectiue For all deliuerie and libertie hath a respect to somewhat to wit it is a graunt whereby any one is licensed according to honest lawes or the order of nature to be free from subiections defects and burdens not proper vnto his nature and to doe thinges agreeable vnto his nature without lette or hinderaunce The deliuerie of man an immunitie from miserie and the gilt of sinne So the Deliuerie of man is an immunitie from miserie that is from the guilt and subiection or tyrannie of sinne or it is the right and power restored by Christ to liue freely according to GODS lawe and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment For thus to liue agreed vnto mans nature in respect of his creation and not to liue thus is mans most miserable and shamefull seruitude As therefore the miserie and seruitude of man comprehendeth sinne and death or punishment so his deliuerie is a deliuerie from sinne and death or a restoring of righteousnes and life euerlasting Nowe Deliuerie from sinne is the perfect both pardoning of sinne that it may not for euer bee imputed And also the abolishing of it in vs by regeneration or newnesse of life which is begunne here but to bee perfected in the world to come Deliuerie from death is a Deliuerie both from Desperation or the feeling of GODS wrath which beeing in the wicked here begunne shall continue euerlastingly and is called euerlasting death and secondly from corporall death and all calamities and miseries by our Resurrection and Glorification In summe That Deliuerie is a full restoring of life euerlasting that is of Holinesse Righteousnesse and felicitie or perfect Blessednesse and so of all good thinges which are contrarie to those euils It is called Deliuerie because men without Christes satisfaction are helde as it were fettered in gyues and Captiues of sinne and hell 2 Whether anie Deliuerie might be wrought after the fall THis question is necessarie For if there be no deliuerie of vs out of miserie in vaine make wee question of the rest Againe there is some cause to doubt thereof to them especially The deliuerie of man possible The causes of which possibility in God onelie vnto whom the doctrine of the Gospell is vnknowen The Deliuerie therefore of man is possible And the causes of the possiblenesse thereof are in GOD alone declared in the sacred Scripture The first is his mercie and immeasurable goodnesse which that hee woulde
Creation adoption and regeneration When the name of the Father is opposed to the Sonne it signifieth the first person of the God-head but when it is referred to the creatures it signifieth the whole diuine nature which is the Father the Sonne and the holy ghost Or the name of Father as it is opposite to the Sonne is vnderstood personallie as heere in the Creede but as it is compared with the creatures it is taken essentially as Our father which art in heauen To beleeue in God almightie is to beleeue in such a one What is to beleeue in God Almightie 1 Who is able to doe whatsoeuer he will yea also those thinges which he will not if they be not contrarie to his nature as hee could haue kept Christ froÌ death but he would not 2 Who doth all thinges euen with his becke and worde onlie without anie difficultie 3 Who alone hath power to woorke al thinges and is author of that power which is in all his creatures 4 Who is also vnto me Almightie and omnipotent and both can and will direct all thinges to my safetie that is who will vse his omnipotencie to the preseruing and sauing of mee not only for that he hath nothing wanting vnto him for performance hereof to my behoofe but also for that no creature is able to stop or hinder it There is no good then so hard or full of difficultie but he is able to giue me no euil so great but he can auert it from me And this is properly to beleeue in god almightie and omnipotent Neuerthelesse those things which go before are necessarily linked with the latter For except we beleeue God to bee such that is omnipotent wee shall not be able to beleeue that God is such to vs in christ that is wee shall not bee able to apply his almightinesse and omnipotency vnto vs so also in the rest which our faith apprehendeth concerning God these two are to be ioyned to wit that God is such both in himselfe and towards vs. Obiection God is not able to make that which is once doone vndoone Therefore he is not omnipotent Answere To haue the power to ly or to be changed and the like is no part of omnipotencie but of infirmity Now a passiue power as to suffer change and defects are in creatures not in God Furder it is Gods omnipotency to be able to do whatsoeuer he will By inuerting it therefore I conclude thus Because GOD is not able to will and doe that which is against his nature and which would destroy it he is omnipotent To beleeue in the creatour is 1 To beleeue in him What is to beleeue in God the Maker or Creatour who is creator of al thinges 2 Who sustaineth and gouerneth by his prouidence those thinges which he hath created 3 Who hath created all thinges and so my selfe also to his owne glorie and to the obtaining at length of my saluation that I may be a vessel of mercie hee bringeth mee to that saluation by his especiall prouidence where-with hee embraceth his chosen 4 Who hath created all other thinges to his glorie and for vs euen to serue for the safetie of his Church More brieflie thus I beleeue in God the Creatour that is I beleeue that God who hath created all thinges and gouerneth them by his prouidence hath created mee and the faithfull in the world to celebrate and serue him and all other thinges to serue for our safetie All thinges are yours and you are Christes and Christ is Gods as if he should say All thinges are created for vs euen as wee are created for God To this first part of the Creede belong three Common places verie necessarie to be knowen 1 Of GOD. 2 Of the Creation 3 Of Gods prouidence OF GOD. THE principall questions are 1 Whether there be a God 2 What hee is or what manner of God hee is whom wee woorship and in what hee differeth from Idols 3 Whence it may appeare that there is but one God 4 What the names of Essence Person and Trinitie signifie 5 In what the Essence differeth from the person 6 Whether these names are to bee vsed in the Church and whether they are had in the Scripture 7 Howe manie persons there bee of the godheade 8 Howe these differ one from another 9 For what cause this doctrine is to bee helde in the Church 1 WHETHER THERE BE A GOD. THE great miserie of mans nature cannot bee sufficientlie thought vpon that whereas it was created to the bright knowledge and euen the verie image of god it is fallen so farre as not onely it is ignorant who and what God is but also maketh dispute whether there bee any GOD in heauen or no. The causes of this euill The causes which haue made men to doubt whether there be a God the Church alone doth vnderstand the first whereof is the blindnesse and corruption of mans nature after his fall the next the instigation of the Diuel who would haue the whole opinion of God rased out of the minds of men vnto which commeth the horrible confusion of mans life and humane affaires in that often-times the wicked florish the godly either are oppressed by them or while they perceiue not the causes of these euils and the secret gouernment of God they fall to doubting whether there bee any God who hath care ouer the world and humane affaires But that there is a God is proued by diuerse reasons 1 From the beutifull goodly order of nature The reasons which proue there is a God 1. The order of all thinges in the world 2. The nature of mans minde beheld in the world Now order is instituted but of a wise and vnderstanding nature In nature there is order Therefore there is a superiour mind or intelligent power which instituteth and maintaineth the same 2 From the nature and excellencie of mans minde For it caÌnot possibly be that he should bestow any thing vpon an other which himselfe hath not who should giue it that our reasonable nature must needes haue his original from an intelligent vnderstanding nature is manifest inough for that the cause is not woorser or baser than the effect it bringeth But the mind of maÌ is reasonable or indued with reason hath some cause Therfore it hath an vnderstanding cause which is God The Minor is proued Whatsoeuer hath a beginning is from another because it must needes be from some thing And of it selfe it cannot haue being or beginning because nothing is cause of it selfe But mans mind hath a beginning Therefore from another which other must needes be God 3 From the notions of general rules or principles in the mind 3. The general rules and principles naturallie ingendered in the minde of man as are the difference betweene honest things dishonest numbering vnderstanding of consequences in discourse reasoning other notions borne together with vs. For these notions of
God is WHen it is demanded who is the tru god Wee must acknowledge God to bee such as himselfe hath manifested himselfe to bee we are to hold most firmly and surely that he alone is the tru god who euen from the beginning of mankinde did not onely manifest himselfe in the nature of thinges by the steppes and prints of his diuinity shining therein but especially in the Church by his woord deliuered and other famous testimonies of miracles deliueries and consolations wherby he plainly teacheth whom what he will be acknowleged and published by vs to be and that he is not acknowleged or woorshiped of any but of them who thinke according to this word both of him and his will neither is the true knowledge of him founde else-where than in this worde The certaintie of this position is hereof most manifest for that all those who imagine GOD to bee other in essence or nature or will than hee hath testified himselfe to bee in his owne manifestations and reueilings doe not embrace and woorship at all the true GOD but an other thing of their owne framing in steede of the true GOD according to these sayings Iohn 4.22 Ye woorship that which ye knowe not we woorship that which wee knowe for saluation is of the Iewes And cap. 5. vers 23. He that honoreth not the sonne the same honoreth not the father which hath sent him Gal. 4.8 But then when ye knewe not GOD yee did seruice vnto them which by nature are not Gods Eph. 2.12 Ye were at that time without Christ were aliants from the common-wealth of Israell and were straungers from the Couenaunt of promise and had no hope and were without GOD in the world Act. 17.23 Whom yee then ignorantly worship him shew I vnto you 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father But against these thinges seemeth that to bee which Paul saith to the Rom. 1.19 That that which may bee knowen of GOD is manifest also in men estranged from christian Religion for that GOD hath shewed it vnto them For the inuisible thinges of him The glimse of nature not sufficient to shew who is the true God that is his eternall power and Godhead are seene by the creation of the world beeing considered in his woorkes to the intent that they shoulde be without excuse And Act. 17. That GOD in former ages did not leaue himselfe without witnesse and that out of the whole nature of thinges but chieflie by the minde of man and the difference of thinges honest and dishonest and by the punishments the of wicked it may in some measure bee gathered not onely that there is a GOD but also what hee is and therefore manie thinges are found to haue beene spoken truely by the heathen and others concerning the vnitie and nature of GOD. But to these obiections wee aunswere that there are indeede some true thinges concerning GOD manifested otherwise also than by the worde deliuered to the Church but by them notwithstanding who is the true GOD cannot bee shewed and that for two causes For first those thinges by themselues are not sufficient For to the knowing of the true God it is requisite that wee knowe and professe not some thinges onely but all thinges which hee openeth of himselfe and woulde haue knowen Moreouer these selfe same true testimonies of God also which remaine in mens minds and in nature all they by reason of a naturall blindnesse in them and prauitie doe manie waies corrupt who in weighing of them followe not the light and interpretation thereof drawen from the worde of God deliuered to the Church when as euen of these thinges which might bee knowen by the helpe of nature manie thinges they doe not knowe manie they faine of their owne which haue nothing agreeing with the nature and wil of God and those thinges which they do retaine in shewe of wordes professe they farre otherwise vnderstand than they are proposed of God and declared in his word and in the Church vnderstoode and so beholding and sounding in their mouth true sentences and sayinges concerning God conceiue neuerthelesse and foster false opinions of him in their mind This answere S. Paul himselfe expresseth Rom. 1. when he addeth That they are inexcusable because that when they knewe god they glorified him not as god Now albeit Philosophicall wisedome cannot therefore shew who is the true god for that concerning the essence nature wil and workes of god The voice of nature concerning god neither to bee reiected nor contemned either in respect of insufficiencie or of mens misconstring it so much as is necessary to bee knowen it doth not teach is diuersly depraued by men so that out of the Church remaineth no true knowledge of god yet neuertheles that voice of the nature of things concerning god ought not for these causes to bee reiected as false or contemned as fruitles For neither is that straight waies false in it selfe which is peruerslie constred of men neither fruitles for al things nor to al men which auaileth the reprobate nothing at all to euerlasting saluation For god will also out of the Church bridle the lewd dissolute by the testimonies which their conscience punishments giue of his will anger and iudgement and according to them will hee haue the life and manners of men ruled Hee will haue mans corruption and his iustice made more conspicuous and cleare in punishing them who stubburnely withstand the knowen truth He wil by natural testimonies mens conscience shewing the imperfection thereof haue men stirred vp to seeke the true God in the Church as it is said Act. 17. That men were therefore placed in the theater of the worlde that they should seeke the Lord if so be they might haue groaped after him and found him Hee will also haue them who are conuerted to him to be more confirmed by the consent of nature and the worde as the often alleadging of naturall testimonies in the Scriptures declareth Lastly he will the imperfection of naturall knowledge being considered haue mens ignorance concerning God acknowledged his mercy magnified who discouereth and openeth himselfe in his woorde God cannot bee defined 1. Because he is immense 2. Because his essence is vnknown vnto vs Yet some way hee may be described which description comprehendeth his attributes or properties the persons principal woorks and by these three is the true God discerned from all false Gods The description of God according to the rules of Diuinitie After this sort then is God Theologically described God is a spiritual essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe vnmutable and of an immense power wisedome goodnesse true iust chast mercifull bountifull most free angry and wrath with sinne which essence is the eternal father who froÌ euerlasting begot the Sonne according to his Image and the Sonne who is the coeternall Image of the father
the holie ghost proceeding from the Father and the Sonne Euen as it hath bin manifested from aboue certain worde thereof beeing deliuered by the Prophets Christ and the Apostles and by diuine testimonies tâat the eternall Father together with the Sonne and the holy ghost hath created heauen and earth and all creatures and worketh all good things in all that in mankind he hath chosen vnto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deitie may be according to the word deliuered from aboue acknowledged celebrated and adored in this life and in the life to come lastly that he is the iudge of the iust and vniust The description of God according to philosophie Philosophically he is described on this wise God is an eternall minde or intelligence sufficient in himselfe to all felicitie most good and the cause of good in nature So is hee defined by Plato in his book of Definitions likewise in his Timaeus And by Aristotle Lib. 12. Metaph. Cap. 7. and Lib. de Mundo c. The Theological description of god In what the former descriptions differ which the church deliuereth differeth from this Philosophical description because that is pefecter than this 1 In the number of parts whereof it addeth manie by nature vnknown vnto men as of the Trinity of the RedeÌption of man c. 2. In the vnderstanding declaration of those parts which are common to both for the Theological description declareth them more certainlie and fullie 3. In the effect or fruite By Philosophie or the light of nature men are not able to bee brought to the true knowledge of God both because it is maimed and false by mens corruption as also because it doth not stirre vp in vs Godlines that is the loue and feare of God seeing it teacheth not those things whereby this is effectuated and brought to passe An explication of the description of God deliuered by the Church GOD is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserued or sustained of none but subsisteth by himselfe 3. is necessarilie 4. is the only cause vnto all other things of their being Wherfore he is called Iehoua as if you would saie beeing by himselfe and causing other things to be to wit according to his nature and promises Spirituall 1. Because hee is incorporeal as being infinite and indiuisible most excellent 2. Insensible For first experience teacheth this Secondly God is without sensible qualities which are the obiects of the senses and Thirdly hee is immense The eies perceiue onely thinges finite and which are within a certain compasse 3. He is spirituall because both himselfe liueth and is the author of all life both corporall and spirituall Obiection Against this opinion manie places of scripture haue beene heretofore by some alleadged How God and Angels appeared vnto men in which it is written that God and Angels did appeare and were seen thereby to proue that their nature is corporeal and visible But we are to know that not the very substances of God and Angels but created shapes and bodies were beheld of men made carried and moued by the will and vertue of God or Angels that by them they might make knowen their presence and vse their ministerie and seruice in instructing men of those thinges which seemed good vnto them And these were sometimes by imagination represented to the interiour senses of men which also somewhere may somewhere cannot be gathered out of the circumstances of the histories As the Angels appearing to Abraham Lot were inuested with true bodies as which might bee toucht and handled Whether Micha before Achab saw with the eies of his bodie or of his mind the Lord and his Angels is a matter of doubt But that those visible shapes were not the very substaunce of God is hereby manifest for that the scripture with great consent teacheth that God is seene of no man neither can be seene and incomprehensible and vnchangeable But those visible shapes were not alwaies the same How God is saied to be seene face to face 2 Obiection To these they adde that which is saide that God was seene of Iacob face to face Gen. 32. And of Moses Exod. 33. and Deut 34. And of all the people Deut. 5. And that all of vs shall see God face to face in the life to come 1. Cor. 13. By which metaphor or borrowed speeche is signified a cleare and conspicuous manifestation and knowledge of God which is perceiued not with the eies of the bodie but of the minde either by meanes as by the word by his woorkes and outwarde tokens and such as runne into the the senses whence the minde may gather somewhat of God Or without meanes by inwarde reuelation And albeit in the life to come shall bee a farre more bright knowledge of god than nowe yet to knowe god most perfectly is proper to god onely as it is saide Iohn 6.46 Not that any man hath seene the father saue hee which is of God hee hath seene the father So farre is it that the inuisible infinite and euerlasting Deitie may euer be conceaued by bodilie eies whose nature is not to perceiue any obiectes but such as are finite and limited How the partes of mans bodie are attributed vnto God 3 Obiection They haue alleaged also those sayinges wherein the parts of mans bodie are attributed to God But these also are not properly but by a Metaphor spoken of god whereby is signified to vs a power in god working after an incomprehensible manner his workes a certaine shadowe whereof are those actions which men doe by the ministerie and helpe of their bodily partes as the eies and eares signifie the wisedome of god whereby hee vnderstandeth all thinges the mouth the publishing of his worde the face the declaration tokens and feeling of his diuine goodnesse grace or seueritie anger The hart his loue the hands and armes his power the feete his presence 4 Obiection They haue affirmed also The image of God in man doeth not argue a bodily shape in God because man was made according to the image of god that therefore god hath a humane shape not marking that the image of god consisteth not in the shape and figure of the bodie but in the mind integritie of nature in wisedome righteousnes and true holines Eph. 4. As for Tertullian whereas he reasoneth that god is a bodie that he speaketh vnproperly therein and abuseth the word bodie in steed of substance not only Austine witnesseth in his Epistle to Quoduultdeus but this is also an argumeÌt proofe thereof because he termeth also the soules and Angels oftentimes bodies Wherefore let vs know that therefore wee are taught the nature of god to bee spirituall Why wee must knowe God to bee spirituall that wee may not conceiue of god anie thing which is grosse terrene carnall
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 froÌ constraint which is the power abilitie whereby god without any necessitie hath from euerlasting decreed the whole order of the creatioÌ preseruatioÌ 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
but not to be able to be hindered 6 More Gods would be either vnperfect or superfluous 6 It is not lawfull to imagine god to be such a one as sufficeth not for the wielding and menaging of all things neither such a one as is superfluous or idle without manifest impietie and absurditie seing there is nothing superfluous or idle in god But if there be put more gods either each of them will be too weake to rule all and so imperfect and not worthie of the title and name of diuinitie or one will suffice for the guiding of the whole world and so the rest shall bee idle superfluous and needelesse Wherefore there must needes bee but one god that hee alone may suffice for all 7 There can bee but one infinite 7 There can be but one infinite for if there were more infinites none shoulde bee present euerie where and rule all Wherefore there cannot be more but one onelie god which is infinite 8 There is but one first cause of al things God is that first cause 8 But one first cause How many are called Gods in scripture Therefore he is but one Obiect Manie are called Gods Psal 82.6 I haue said yee are gods 1. Cor. 8.5 Manie are and are called gods in heauen and in earth Exod. 7.1 Moses is called Pharaos god Likewise the gods of the heathen Therefore there is not one god onely Ans There is an ambiguity double signification of this word God which sometimes signifieth him who is by nature god and hath his being not froÌ anie thing but from himself and by himselfe and all other thinges are from him Such a God is but one onely Sometimes it betokeneth not the verie Diuine Eternall and immense Essence but a god either so entitled for some similitude of the Diuine properties dignitie and diuine office and function Or an imaginarie and faigned god Such Gods are manie First Iudges and Magistrates are entitled and called gods not that they haue the Diuine Essence communicated vnto them and are by nature GOD but because they beare a Diuine office and function that is because they are the Deputies and Vicegerents of GOD by whom as by his instrumentes and seruaunts hee exerciseth his power and iudgementes here on earth and therefore dooth furnish and arme them with Wisedome Fortitude Power Authoritie and Maiestie as much as is necessarie and sufficient to bridle the mindes of the multitude beeing desirous of licenciousnes and to holde and keepe them in feare and obedience hee dooth also vouchsafe them the honour of his name that the Subiectes may thereby know that they haue to deale not with men but with GOD himselfe whose Vicegerents they are whether they obeie their Magistrate or repine against him Rom. 13.2 Whosoeuer resisteth the power resisteth the ordinance of God Secondly The Angels also are called Gods both for the excellencie of their nature and giftes power and wisedome as also for the diuine office and function which God exerciseth by them in this world in defending the godly and punishing the wicked Thirdly The Diuel is called the God of the world for his great potencie and power which hee hath ouer men and other creatures by the iust iudgement of God 2. Cor. Ephes 6. Nowe Idols are called Gods by a figuratiue spââche of imitation imitating and following therein the opinion of men who saigne a diuinitie in creatures feare them trust in them and rest on them Exod. 20.3 Thou shalt haue none other Gods before me Philip. 3.9 whose God is their bellie 4 What these words Essence Person Trinitie betoken signifie The explication of these wordes serue much for the vnderstanding of the vnconceiueable mystery of the Trinitie and therefore is it not to bee read with a running eye ESsence as it is vsed in this doctrine for substaunce is a thing subsisting by it selfe that is a thing hauing a proper beeing not sustained in another although it bee communicated to moe That is saide to be communicable or communicated which is common or may bee made common to moe That is saide to bee incommunicable which is not in moe neither can bee affirmed of moe Mans essence is communicable and common to manie men but this essence is in generall common not in particular and in number that is the nature and essence of all men is in generall one but not one in number for euerie man hath his Essence distinct from others neither are all one man but manie men But the Essence of God is communicable in particular because the selfesame Deitie in number and that whole and entire is common to the three persons is the substance of the three persons and therefore the three persons are that one God who created all thinges not three gods A person is a thing subsisting indiuiduall liuing vnderstanding incommunicable not susteined in another neither part of another Subsisting By which word is signified that it is not an accident cogitation decree vanishing sound or any created qualitie or motion Indiuiduall Not any generall but a particular one in number and therefore vndiuidable and called indiuiduall Liuing No inanimat thing which hath no life as a stone Vnderstanding A thing which hath sense onely as are brute beastes who are thinges liuing and sensible but not vnderstanding and therefore are no persons Incommunicable Not the diuine Essence which is common to three not the substaunce of mans nature or any other thing created which is communicated to the thing begotten thereof or thence deriued Not susteined in another Not the human nature of Christ because this is personallie susteined of the word that is so that it together with the word is the substaÌce of one Christ except it were subsisting in the word should not at al be Neither part of another Not the soule of man which as long as it is conteined in the bodie is part of man 5 What difference betweene Essence and Person IN the Church Essence is the verie being of God Person is the manner of his being which manner of being is threefold and so maketh three Persons by the name of Essence is vnderstood that which God the eternââââther and Sonne and holy Ghost eache of them aââân themselues absolutely and is common to them three euen the verie eternal and one onely Deitie or the verie being of God By the name of Person is signified the manner after which that beeing or Essence of God is in eache of these three or the proper and seuerall manners of eache of their beeings That is Person is that which eache of these three are respectiuely or being compared one to the other or is that very being of god considered respectiuely to one and another and distinct by a proper and peculiar manner of beeing and subsisting from the others Wherefore in number there is one and the same Being or Essence in God that is in each of these three who are god but it is after a
distinct Answere The Maior is true of finit persons but not of infinite Obiect 7. The diuine Essence is incarnate The three persons are the diuine Essence Therefore the three persons are incarnate Aunswere Here also are meere particulars whereof nothing can be concluded For the Maior speaketh not of the Diuine Essence generally but particularly as it is the Sonne Obiection 8. The Sonne is Mediatour vnto Iehoua But the Sonne is Iehoua Therefore hee is Mediatour to himselfe Aunswere Here also are meere particulars and therefore nothing concluded For not all that is Iehoua is Mediator Obiect 9. Christ hath a head aboue him Therefore hee is inferiour to GOD and by a consequent hee is not of one and the same essence with GOD. Aunswere Hee hath indeede a Head but that first in respect of his Mediatourshippe secondly in respect of his manhoode Obiection 10. This is saith Christ life euerlasting that they do know thee to bee the onelie verie God Therefore the Sonne and the holie Ghost are not true God Aunswere In this place is opposed not the father to the son and the holy ghost but God to Idoles and creatures Moreouer the particle onelie dooth not belong to the subiect thee but to the predicate God which the greeke Article sheweth Obiection 11. Iehoua is the Trinity The father is Iehoua Therefore he is the trinity Aunswere Iehoua is not taken for the same but varieth in this Syllogisme For Iehoua in the Maior is meant of all three persons in the Minor of one only Reply The father is Iehoua one in number Therefore the father is the Trinitie Heere those diuerse manners of beeing are of no force Aunswere He is one in number of essence not of persons Obiection 12. Where are three one there are four But in god are three one namelie three persons and one essence Therfore there are four in God Aunswere Where there are three and one reallie distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Diuinity are one and the same essence Obiection 13. The same works are atributed to the Father and the Sonne and the holy Ghost in the Scripture Aunswere This hindereth not the distinction of persons For mo persons may concurre to one action the distinct order of woorking beeing obserued Obiection 14. Christ saith Iohn 14. He that seeth me seeth the father Aunswere Christ meaneth not hereby that he is the father but that he sheweth and resembleth the person wisedome omnipotency goodnes and wil of the father in his doctrine and woorkes as it is saide The Sonne which is in the bosome of the father hee hath shewed Againe Who is the inuisible image of GOD. And as himselfe addeth here The father in mee and I in the father Obiection 15. The wisedome and power of the father are not distinct persons from the father but are the father himselfe as also mercie goodnesse chastitie trueth and other properties of God But the Sonne and the holie Ghost are the wisedome and power of GOD Therefore they are not persons distinct from the father but the father himselfe wise and powerful Aunswere There is an ambiguity in the woordes wisedome and power which in the Maior signifie the wisedome and power whereby not only the father but the Sonne also and holy Ghost is wise and forcible or effectuall that is the common nature or essence of the father and the Sonne and the holy Ghost But in the Minor they signifie the persons of the Sonne and the holy Ghost the Son beeing called the wisedome and the holy Ghost the power of GOD because by them the Deitie sheweth foorth and declareth the wisedome and power thereof OF CREATION NEXT vnto the Doctrine concerning God the Doctrine of the woorkes of GOD is most fitly placed as we see to be done also in the Creede The woorks of God are of two sortes Generall and Speciall The general are diuided into the works 1. Of creation the works whereof are read in Genesis to haue bin accomplished in 6. daies are by daily increase furthered and multiplied in the world 2. Of preseruation whereby God still susteineth the heauens and earth and the things that in them are that they fal not to ruine and decay 3. Of administration whereby through his immense and great wisdome he administreth and gouerneth all things These two latter are comprehended vnder the name of his prouidence And therefore next vnto creation is annexed the place concerning Gods prouidence The Special woorkes of GOD are those which are wrought in the Church and company of his elect and chosen to iustifie sanctifie and glorifie them and are either works of Reparation or restoring whereby hee repaireth al things which for the sinne of man are subiect to corruption or of perfection and accomplishment whereby hee bringeth all things to their certaine appointed end The principall questions of creation are these 1 Whether the world were created of God 2 How it was created 3 For what cause it was created 1 WHETHER THE WORLD WERE CREATED OF GOD. THE name of the world is diuerslie vsed in the Scripture 1. It signifieth the vniuersal frame of all thinges namelie Heauen and Earth and al thinges which are them visible and inuisible besides God himselfe 2. Woorldlie concupiscences 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect Here we consider it in the first sense To create signifieth 1 to ordaine or constitute as the latines vsed it creare Consulem to create a Consul 2 To make something of nothing without any motion with a becke or woorde only So is it taken in this place 3 The continuating of creation or creation continued Which is the prouidence of God That the worlde hath not beene from euerlasting but had when it seemed best to the creatour according to his eternal counsel and wil a beginning once and was created of that only true God who hath manifested himselfe in the Church that he is the eternal Father and Sonne and Holy Ghost we know First by testimonies of holy scripture as by the whole historie of the creation set downe by Moses Likewise out of other testimonies of Scripture verie many Psalm 33 6.9 By the woorde of the Lorde were the heauens made and all the host of them by the breath of his mouth Ps 104.113.124.136.146 Isay 44. Act. 4. 17. He spake and it was doone he commaunded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull woorkes of God and the principall partes of the woorlde created by God are proposed to be considered of vs that through the consideration thereof wee may learne to put our trust and confidence in God For to this purpose did the Lord himselfe propose vnto Iob his marueilous and incomprehensible woorkes conspicuous in heauen Iob. 38. 39. and earth other thinges also
earth rule ouer the fish of the sea ouer the foul of the heauen ouer euerie beast that moueth vpon the earth Psal 8.6 Thou hast made him to haue dominion in the works of thine hands thou hast put al things vnder his feete Only man he created for himself the rest for man that by man they might serue god Wherefore when we place creatures in the roome of god we cast our selues out of that degree in which we were placed by god Why god would haue this doctrine of the creation to be deliuered and held in the Church This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church 1. That the glorie of the creation might bee giuen wholy to god and his wisedome power and goodnes therein acknowledged 2. That neither the Sonne nor the holie ghost should be excluded but each should haue their owne parts yeelded them therein according as it is said that all might honor the sonne as they honor the father 3. That as the world was created by the sonne and the holie ghost so also we might knowe that by them mankinde is restored Colossians 1. For by him were all thinges made And hee is the heade of the bodie of the Church for it pleased the father that in him should al fulnes dwell 4. That seeing god created all thinges of nothing we may thinke that he is able to restore them being corrupted and ruinated into their first state againe 2. Cor. 4.6 For god that commanded the light to shine out of darkenes is he which hath shined in our harts to giue the light of the knowledge of the glorie of god in the face of Iesus Christ 5. That we may not referre the original of corruption to god but knowe that it was purchased by the fault of Diuels and men Iohn 8. The Diuel is a lyer and a murtherer from the beginning wheÌ he speaketh a lie he speaketh of his own Rom. 5.12 By one man sin entred into the world death by sin 6. That knowing god as in the creating so also in the maintaining and gouerning of all things not to be tied to second causes and to the order by him setled in nature but that hee may either keepe or alter it wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised yea those things which in respect of second causes seeme vnpossible Rom. 4. He calleth those thinges which are not as if they were 7. That wee should celebrate for euer the knoweÌ goodnes of god wherby he hath created all thinges not for his owne profit or happines for he wanteth nothing but for ours and seeing all other things were created for mans vse we aboue other creatures especiallie being restored from sinne and death to righteousnes and life shoulde acknowledge that we owe thankfulnes vnto god therfore Psal 8.4 What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him to haue dominion in the works of thine hands 8. That wee knowing god in as much as of nothing and through his meere goodnes hee created all thinges to owe nothing to anie but all his creatures to owe themselues all that they haue to him their creator should confesse that to be most iust whatsoeuer hee shall doe concerning vs and all his creatures Ierem. 45.4 Beholde that which I haue built will I destroie and that which I haue planted will I plucke vp euen this whole land And seekest thou great things for thy selfe seeke them not 9 That we should refer the vse of all thinges to the glorie of God since that we haue receiued al good things from him Rom. 11. Of him and through him and for him are al things 10 That seeing the works of god were therefore created and placed before our eies euen for vs to beholde them we doe not idlie but earnestlie and as much as euerie mans abilitie occasion and vocation permitteth him contemplate and consider them and learning out of them the wisedome power and goodnesse of the Artificer celebrate it both in this life and in the world to come Acts. 17.26 He hath made of one bloud all mankinde to dwell on all the face of the earth and hath assigned the times which were ordeined before the bounds of their habitation that they shoulde seeke the Lord if so be they might haue groaped after him and found him though doubtles he be not far off from euerie one of vs. OF ANGELS AMongst thinges created by GOD the chiefe and principal are those natures which are indued with reasoÌ Angels men For in these hee imprinted the markes and image of his Diuinitie and woulde haue all other thinges to be the matter of his praise but of these he woulde bee knowen and praised and vnto them was his will to impart and communicate his blessednesse and ioy The questions concerning Angels are two the first whereof is what description is set downe in the Scripture of good Angels the other what description is deliuered of bad Angels 1 WHAT GOOD ANGELS ARE. ANgels both good and bad as holie Scripture recordeth 1 Angels spirites or incorporeal substances are spirites by which name here a spirituall person is vnderstood that is a substaunce incorporeall inuisible indiuiduall liuing vnderstanding incommunicable not susteined in another neither the part of an other as Luc. 24. it is taken A spirite hath not fleshe and bones Colos 1.16 All which are in heauen and in earth thinges visible and inuisible Heb. 1.14 They are all ministring spirits 1. King 22.21 There came forth a spirit and stood before the Lord. The Angels themselues are not seene but the bodies or shapes which they take That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of god beeing not as yet plainelie deliuered and the prophecies not fulfilled needed more extraordinarie and miraculous reuelations than now and now a daies also not seldome appeare bad Angels this first doth not proue their nature to be visible or corporall For those visible shapes or bodies which may be seene or felt are diuers substances from the incorporeall Essence of spirits being formed either of nothing or of some matter and carried and moued by a spirite for a time for the woorking and performing of certaine actions For both they put them off and lay them away againe and also they take formes of diuers sortes and kinds as the Serpent by whom the Diuel communed with Eue Mens bodies whose feete Abraham washed Gen. 17. A flame in the bush appearing to Moses Exod. 3. A piller of cloude and fier in the desert Horses and Chariots of fier 2. King 2. and 6. The error of the Sadduces And further this verie thing refuteth the opinion of the Sadduces Who Actes 23. said there was neither Angel
is called Abaddon and Apollyon that is destroieng He is also called the God of this woorld blinding the eies of vnbeleeuers 2. Cor. 4. and the Prince of the woorlde Iohn 12.14.16 both for his power and forcible woorking which hee sheweth on the wicked and for that tyrrannie which he exerciseth against the godly also by gods permission as withal for that obsequie homage and obedience which is done him by the wicked euen those who professe the woorshippe of the true God Ephes 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two Gods coeternall the one good whom they called the light and minde the other euill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Diuel is called the god and prince of the world the father of the wicked autor of sinne and death the power of darkenesse And standing most of al on this argument that a good God should not make the cause of euill For neither hath the Diuell any more power either ouer the godly or ouer the wicked or ouer other creatures for which he is called the prince god of the world than is granted him of God as appeareth by the first and second chapter of the story of Iob and by the inuasion of the swine Mat. 8. Neither is the creation of the wicked but the corrupting and enforcing of them to euill attributed to the Diuell Neither is there any neede least God should be made autor of sinne to make another God of the Diuell seeing the Scripture teacheth of Diuels and men that both were created good and holy by God but the Diuel reuoulting from god and seducing men corrupted both himselfe and men And although of their owne proper and free will they rush and bend themselues against God The euill spirits are vnchangeablely euil and damned yet by the iust iudegement of God they are so for saken and abiected of him that they are without all chaunge or alteration vnrecalabite euill and subiect to euerlasting tormentes Wherefore Iude saith that they are reserued by GOD in euerlasting chaines vnder darekenesse And Christ Matth. 25. Goe yee cursed from mee into euerlasting fire which is prepared for the Diuell and his Angels For though doubtlesse these euil spirits were euen from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment as contrariwise the felicity and glory of the Godlie shall then at length after the resurrection of their bodies bee in all respectes consummated and made perfect Therefore 2. Pet. 2. and in Iude these spirites are saide to bee reserued vnto damnation and the iudgement of the great day And Mat. 8. They complain that Christ came to trouble them before their time Furthermore GOD permitted them to fall into this wickednesse The causes why God permitted them to fall not onelie thereby to shew his wrath against sinne in their euerlasting paines but also to punish by them in this life the wicked and also to chastice or trie and exercise with temptations the elect For fire is saide to bee prepared for them from euerlasting Matth. 25. And 1. Sam. 16. vers 18. The euill spirite of GOD came vpon Saul and vexed him Psalm 78.49 Hee cast vpon the Aegyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill Angels But Iob cap. 1. vers 2. is deliuered to bee afflicted of Satan for the trial of his constancie Luc. 22.31 Satan hath desired you to winnowe you as wheat 1. Thessal 2. Wee woulde haue come vnto you but Satan hindered vs. 2. Corint 12.7 Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations there was giuen vnto mee a pricke in the flesh the messenger of Satan to buffet mee because I should not bee exalted out of measure 1. Thessal 3. Least the tempter hadde tempted you in anie sort and that our labour had beene in vaine And Matth. 4. Christ himselfe is tempted of Satan and therefore verily is hee called the tempter for that hee solliciteth and inicteth men to sinne and to reuoult from God both by offering outwarde occasions of sinnes as also by stirring vp the cogitations and inward motions of the wil and hart OF GODS PROVIDENCE The creation and preseruation of things are the same in the thing itselfe but diuerse in consideration THE Doctrine which entreateth of gods prouidence is ioyned with the place which entreateth of the creation Because the prouidence that is the preseruation and gouernement of thinges dooth not differ from creation in the thing it selfe for that there is but one and the same wil or power or action of God whereby things both beginne to be and continue but they differ in consideration onelie For the omnipotent will of GOD is called creation in respect of the beginning when thinges by the force and power of his will tooke their beeing it is called prouidence as by the selfe-same power thinges are preserued Wherefore prouidence is the continuaunce and accomplishment of creation or creation it selfe continued and perpetuated For as no thinges would euer haue bin except GOD hadde created them so neither woulde they retaine and keepe their beeing neither their force of woorking neither the verie operation it selfe or motion if GOD did not preserue and mooue them effectuallie And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation and from hence reasoneth for Gods prouidence And GOD is called Iehoua not onelie because hee once gaue to euerie thing both small and great their beeing but also because hee maintaineth it in all ruleth and mooueth them so as that hee not onelie seeth what is doone in all things but also causeth and inclineth them to doe this which he from euerlasting would euery of them to doe And by this his prouidence hee gouerneth administreth ruleth and preserueth all thinges that they be not brought to confusion But albeit there be more in number and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing and therefore the Philosophers doe more acknowledge that than this yet by reason of the pride of mans heart which hardly suffereth all good to be ascribed vnto God by reason of the iudgement of our sense vnto which most things seeme to go by fortune especially the wils of men by reason of the knowledge of Gods prouidence darkened by the fall of man by reasân of our desire of auoiding and declining by anie meanes gods fight and Iudgement by reason of the small compasse of mans minde and vnderstanding whereby when men measure God they cannot
Why God is said to permit sinne where-by hee will haue some one woorke doone by a reasonable creature hee dooth not make knowen vnto him 2. Because hee dooth not correct and incline the will of the creature to obeie in that woorke his diuine will that is to doe it to that end which GOD will by either general or speciall commaundement These two are signified when GOD is saide to withdrawe from his creature his grace or speciall woorking to forsake him to depriue him of light and rightnesse or of conformitie with the Lawe to leaue him in naturall blindnesse and corruption to will and permit that together with the action which God woorcketh by his creatures and is in respect of GOD most iust the sinne of the creatures may concur by the comming whereof that action in respect of the creatures is made euil and highly displeasing god 3. Because notwithstanding god so moueth inclineth and ruleth by his secret and general prouidence the wil and al the actions of the creature so forsaken as that by the creatures sinning himselfe doth execute the most iust decrees of his owne wil. For such is the liberty wisedome goodnesse and power of God that no lesse by vitious than by good instrumentes he most wel iustly and holily woorketh what he wil. Neither is Gods work by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the woork of wicked men is made good for that God dooth well vse it For God doing in all thinges what he will will alwaies and doth that which is right Now that together with him woorking well the creature may also work wel it is necessary that the special working of God therein concur with his general working that is that hee correct the creature by his spirite Whenas therefore God doth moue the creature only by a generall working and not by a speciall The creature worketh wel together with god working wel if God correct him the creature dooth necessarily though yet freely swarue defect from rightnes god himselfe notwithstanding working holily and accomplishing by his creature the iust and good worke of his will and prouidence God correcteth whom he wil. If any maÌ demand why then God doth not correct vitious instruments that god vsing theÌ wel theÌselues also may work wel God himselfe aunswereth him Exod. 33.19 and Rom. 9 15. I wil haue mercie on whom I wil haue mercie And Ro. 9.20 O man who art thou which pleadest against God Hath not the potter power of the claie Rom. 11.35 Who hath giuen vnto him first and it shall bee recompenced God perfourmeth nothing of duty but al of mercy vnto his creatures It is free therefore to him to doe what and in what sort how far forth and to whom he wil according as it is saide Mat. 20.15 Is it not lawfull for me to doe as I will with mine owne Permission therefore is the withdrawing of the grace of God What permission is whereby god 1. when hee executeth the decrees of his will by reasonable creatures 2. either doth not open his wil whereby hee would haue that worke done to the creature 3. or doth not incline the wil of the creature to obey his will in that action Or permission is the secret prouideÌce or wil power of god 1. whereby he effectually wil moueth and moderateth the motions and actions euen of men sinning as they are actions and punishments both of them and others 2. but sinne it selfe he neither wil nor worketh neither yet hindereth it but in his iust iudgement suffereth it to concur with their actions 3. and this also he vseth to the illustrating of his glorie This description of Gods permission of sinnes is confirmed by many places of Scripture Permission of sinne confirmed by sundry places of scripture according as it was before described For first that God neither wil nor woorketh sinnes as they are sinnes is confessed by al the godly and all such as are of sound iudgement seeing both the infinite goodnesse of god cannot be the cause of euill which hath in it no respect and quality of good and god himselfe dooth often auouch this of himselfe As Psalm 5. Not a god that loueth wickednes Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe when they sinne are done and ruled though by the secret yet by the good and iust wil of god As Gen 45.8 Ioseph saith that he was sent of god into Aegypt Exod. 7. and 10. 11. Deut. 2. Ios 11. Iud. 3. 4. we learne that the indurating and hardning of Pharao and other enemies of the Israelites was wrought by the lord that to this end as thereby to punish his enemies and to shew forth his glory 2. Sam. 12.11 16.10 and 24. 1. Iob 12 25. Psalme 119.10 Isaie 10.6 and 63.17 Lament 3.37 Ier. 48.10 Acts 2.23 and. 4.28 Rom. 11.8 14.23 These and the like places of holy writte doe shewe by two reasons or argumentes That god did not permit without some woorking also of his owne but did effectuallie will that working of Pharaos wil and others whereby they opposed themselues against Israel First because these Scriptures referre the cause of their indurating wrought by themselues to an indurating wrought by GOD that is that therefore they woulde not the dimissing of the people or the entering of a peace or league with them because GOD did incline their willes to this that they should not will Secondlie because these scriptures adde further the final causes of this counsel and purpose of god euen that his enimies might be punished and the glorie of god magnified For seeing God woulde the ends he woulde also most iustly the meanes by which hee woulde come vnto them the kinges notwithstanding and people themselues neither respecting nor knowing it neither being inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerite Moreouer by these fewe and other infinite places of scripture it is apparent that God though by his secret yet effectual consent motion and instinct doth most iustly worke those actions or workes by his creatures which they with sinne performe for because that they being destitute of the grace of the holy Ghost either are ignoraunt of the will of God concerning those woorkes Or when they doe them they respect not this to execute the knowen will or commaundements of God but to fulfill their owne lusts against the lawe of God Therefore they working together with God worke ill when God worketh well by them For neither do the creatures therefore sinne for that God doth by their will and actions execute his iudgements for then also should the good Angels sinne by whom God sometimes punisheth the wickednes of men but because in their action they haue no respect of gods commandement neither doe it to that end as thereby to obey god Permission
There failed nothing of all the good thinges which the LORD saide vnto the house of Israell but all came to passe 2. Samuel 16.10 The LORD hath bidden him curse Dauid 1. Kinges 22.20 Who shall intise Ahab that hee may goe and fall at Ramoth Gilead and so foorth Thou shalt entise and shalt also preuaile Prouerbes 21.1 The Kinges heart is in the hand of the LORD hee turneth it whither soeuer it pleaseth him Prou. 19.14 A prudent wife commeth of the LORD Prou. 22.14 The mouth of straunge women is as a deepe pit Hee with whom the LORD is angrie shall fall therein Esd 10.5 The LORD calleth the king of Assyrians the rodde of his fury Lament 3.37 Who is hee then that saith and it commeth to passe and the LORD commaundeth it not Daniel 4.32 According to his will hee woorketh in the armie of heauen and in the inhabitauntes of the earth and none can staie his hand nor saie vnto him what doest thou Actes 4.27 Herode and Pontius Pilate with the gentiles and the people of Israell gathered themselues together to do whatsoeuer thine hand and thy counsel had determined before to be done Of his prouidence in creatures which are without reason whether they bee liuing or not liuing His prouidence ouer creatures voide of reason testimonies are extaunt euerie where in the sacred Scriptures Iob. 37. Psalme 34.20 The Lord keepeth all the iust mans bones Psalm 104. throughout the whole Psalme Likewise Psalme 134.7 Hee bringeth vp the clouds from the ends of the earth and makeeth the lightnings with the rain he draweth forth the wind out of his treasures Gen. 8.1 God remembred Noah and made a wind to passe vpon the earth Psal 147.8.9 Which giueth to beasts their food and to the young Rauens that crie Mat. 6 26.30 Your heauenlie father feedeth the foules of the Aire And a little after If god so clothe the grasse of the field shall he not doe much more vnto you His prouidence ouer thinges casual and fortuning Of the prouidence of god gouerning things contingent fortuning and casual these places of scriptures speak Exod. 21.13 Jf a man hath not laide wait but God hath offered him into his hand then I will appoint thee a place whither he shall flee Math. 10.29.30 Are not two sparrowes solde for a farthing and one of them shall not fall on the grounde without your father Yea and all the haires of your head are numbered Iob. 1.21 The Lord hath giuen and the Lord hath taken it blessed bee the name of the Lord. Prou. 16.33 The lot is cast into the lap but the whole disposition thereof is of the Lord. Ios 7. God openeth the theft of Achan by lot His prouidence in necessarie euentes Lastly that necessarie euents whether such come by a naturall necessitie or by the order so setled of God in nature or whether they be by a conditional necessitie as in respect of Gods decree or other causes comming betweene are wrought and ruled by the prouidence of God these sayinges doe prooue Iob. 37.5 God thundereth maruelouslie with his voice he saith to the snow bee thou vpon the earth likewise the small raine and to the great rain of his power The whirle wind commeth out of the south and the cold from the Northwind At the breath of God the frost is giuen Iob. 38.27 He causeth the bud of the hearb to spring forth by raine he begetteth the dewe the frost the ice he bringeth forth mazzareth in their time hee guideth Arcturus hee guideth the motions of heauen effectuallie woorketh by them in these lower regions Psal 104.14 He causeth the grasse to growe for the cattell and hearbe for the vse of man that he may bring forth breade out of the earth c. Prou. 20.12 The Lord hath made both these euen the eare to heare and the eie to see that is God made not onely the power but the very act also of hearing and seeing So not one bone of Christ was broken Iohn 19.36 Because that was decreed and foretolde by God Exod. 12.46 So Christ according to the determinate counsell of God was deliuered vp to be slaine of the Iewes Act. 3.23 Isai 46.10 My counsaile shall stand and I will doe whatsoeuer I will I call a byrd from the East and the man of my counsel from far As I haue spoken it so will I bring it to passe J haue purposed it and I will doe it To these and the like testimonies of scriptures those places also may be added which confirme the resurrection raising again froÌ the dead of those bodies which we carry about with vs in this life as Philip. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the woorking whereby he is able euen to subdue all things vnto himselfe 1. Cor. 15.53 This corruptible must put on incorruption this mortal must put on immortalitie For seeing we see the substaÌce of our bodies to be so many waies chaÌged scattered after death when as they ar mouldred into dust Gen. 3. Iob. 10. it foloweth thereof necessarily that there is a prouidence of god which taketh a most strait and exact care euen of the smallest dust whereby the substance of our bodies so often altered dissipated into infinite forms parts is again in such wise to be recollected gathered together reduced to their first masse forme as that not other but the selfe same bodies which wee haue in this life shall rise again Against these places of scripture alleadged some make exception that the examples whereof these places speake are particular prophetical euents administred by the speciall counsell of god and that therefore there may not bee framed a general rule vniuersallie exteÌding to al euents But against these we returne a threefold answere For first The like causes are found in al euents for which the scripture affirmeth those euents afore recited to haue beene done or to be done by the counsel decree of god namely the glorie of god and the safetie of his chosen The causes therfore of al euents being like we are to iudge alike of all For all wise men confesse that a generall is well gathered out of the enumeration or numbering of many singulars or particulars then when as there cannot be alleaged any different or vnlike example Neither doth any of the godly such as conceiue aright of the immeasurable wisdome of god deny that god hath most good reasons for al things which are done albeit they are not known to vs whereby al thinges are referred to those two last endes Wherefore those things which god hath not foretolde or hath not by the speciall testimonie of his word shewed to be done by his wil are no lesse to be thought to depende of his secrete gouernement than those things which he hath by plaine wordes expressed that himselfe either would doe hereafter or before had done Secondly we
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 thâ 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 chaÌgeablenes 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 SecoÌdly if remouing stoicisme yet notwithstaÌding the necessity of al things the abolishing of coÌtingency 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 coÌtingent necessary as eueÌ those things which haue second causes most chaungeable as that the bones of Christ on the crosse were not broken
was purchased by their owne fault as who freely and willingly departed from God and remaineth in them ioyned and accompanied with great desire delight Wherefore to this that they should merite punishment their own will sufficeth whereas especially the punishment was before denounced This solution or aunswere Aristotle himselfe in the same fifth Chapter giueth vs when as he sheweth that men are diseruedly reprehended and punished for vices either of minde or bodie though they can not auoid them or leaue them because themselues are the cause of their owne vices and haue purchased them vnto themselues of their owne accorde and voluntarilie Lastly of all they wrest also certaine places of Scripture by false interpretations Certaine places of scripture wrested against Gods prouidence against gods vniuersal prouidence As Iohn 8.44 When the Diuel speaketh a lie then hee speaketh of his owne and Iam. 1. God tempteth no man Eccles 15.20 He hath commaunded no man to doe vngodly as also other the like places which denie God to bee the author of sinne But those places attribute vnto the wicked and remooue from GOD the sinnes as lies and temptations to sinne but the actions themselues of the wicked as they are not sinnes but operations and motions seruing for the exercising and manifesting of Gods goodnesse or iustice the whole Scripture sheweth to bee doone by the will of God and also as they are sinnes by his iust permission As of satan deceiuing the Prophetes of Achab of the false Prophets by whom god trieth and openeth the hypocrisie or constancy of men in true religion Acts 5. Satan filled the hart of Ananias 2. Cor. 4. The god of this world hath blinded the harts of vnbeleeuers In these the like saiengs also is discerned the work of the diuel vniustly blinding men to destroy them and of God iustly blinding them by the diuel to punish them Act. 5.38 If this counsel be of men it wil come to nought And Isa 30. Woe to the rebellious children that take counsel but not of mee The counsels of men are said to be not of God but of themselues in respect of the endes which men letting passe the wil of God reuealed vnto them respect and attaine not vnto but not in respect of the ends which god doth respect attaineth vnto as wel by the wicked not knowing or contemning his wil as by the godly or which is in effect the same the couÌsels of men are said to bee of them not of God as they are sins that is as they swarue from the known wil of god but not as they are the execution of Gods either secret or knowen wil. 1. Cor. 9. God doth not take care for Oxen Not principally or not in such sort as for men For he giueth also to beastes their meat Those words theÌ Thou shalt not mussel the mouth of the Oxe that treadeth out the Corne was therefore spoken especially that God might thereby shewe what hee would haue by men vnto men to be performed So the wicked are often said to be cast out of the sight of God not that the prouidence of God is not extended to them but that he doth not tender them with his mercy bountie as he doth the godly For the godly also complaine that they are neglected of god when they are afflicted not that god is not present with them in affliction but that humane sense iudgement suggesteth this vnto vs. And God is saide to set his face against the wicked to cut them off Leu. 20.5 3 Why the knowlege of this doctrine concerning Gods prouidence is necessary The causes why this doctrine is to bee knowen 1 The Glorie of God THis doctrin is necessarily to be known 1 For the glory of god For he wil haue vs to ascribe vnto him most great liberty goodnes wisedome power iustice this he wil haue vs to acknowlege profes against the dreams dotings of Epicures Manichees and Stoicks But if the prouidence of god in mouing guiding al things euen the least both good bad be denied these also his properties are denied And if these bee denied god is not worshipped and magnified of vs but denied 2 Our comfort and saluation 2 For our own comfort saluation that by this means there maie bee stirred vp in vs First patience in aduersitie because all thinges come to passe by the most wise iust and most auaileable counsell and will of our heauenlie father And whatsoeuer either good or bad god sendeth vs in theÌ we consider the fatherly will of god towardes vs. Whatsoeuer commeth vnto vs by the counsel and will of god and is profitable for vs that we ought to beare patiently but all euils come vnto vs by the counsell and will of god and are profitable for vs Therefore wee ought to beare all euils patiently Secondly That wee may bee thankefull for benefites receiued of god Wee ought to bee thankeful because of whom wee receiue all good thinges both corporal and spirituall great and small to him wee ought to bee thankefull and to serue and worship him But from god the author of all good thinges we haue all thinges Therefore wee ought to bee thankefull vnto god and to worship him Nowe thankefulnesse hath two partes 1. Truth to acknowledge his benefite and to be thankefull both in worde and minde vnto him 2. Iustice to remunerate and make recompence Or Thankefulnesse consisteth 1. In acknowledging of the benefit 2. Jn celebrating it 3 In remunerating it Thirdly That we may conceiue a good hope and confideÌce of things to come when as god by his prouideÌce deliuereth vs out of euils He that hath decreed vnchangeablie to saue is able will saue beleeuers doth neuer suffer theÌ to perish Hope here signifieth such a hope as resolueth al things so to be gouerned of god as that also they shall hence forward be profitable for our safetie that he will neuer suffer vs to be pulled away or withdrawen from his loue nor will euer so forsake vs that we perish Because his will and power in preseruing sauing vs is vnchangeable far aboue the forces of al his enimies Fourthly the desire study of godlines praier and labour because although god indeed alone giueth all good things yet he giueth them with this rule and order that they bee desired and expected from him and sought by our labour and study which must bee guided by his word By this it appeareth Al the groundes of religion shaken in peeces if the prouidence of God bee denied that all the grounds and foundations of godlines or religion are pulled asunder if the prouidence of god be once denied such as before it hath been described out of the scripture For 1. We shall neuer be patient in aduersitie except we know it to come from God our Father vnto vs. 2 Wee shall neuer bee thankefull for his benefites except wee acknowledge them to bee giuen vnto
and of saluation and euerlasting life 4 At length also assuming taking vnto him humane nature to teach as by his voice the will of god concerning vs and towards vs and to confirm this doctrine by Miracles 5 Not only to giue oracles and prophecies to open the will of god by prophets and to teach expound it himselfe present in humane nature but also to ordaine institute the ministery of the woord and sacraments that is to call and send Prophets Apostles and other ministers of the Church and to furnish them with giftes necessarie to this ministerie Iohn 20.21 As the Father hath sent mee so send I you Ephes 4.11 He Christ hath giuen some Apostles and some Prophetes some Doctours Luk. 21.15 I will giue you a mouth and wisedome where-against all your aduersaries shall not be able to speake nor resist So 1. Pet. 1.10 The spirit of Christ is saied to haue spoken by the prophetes 6. To giue the holy Ghost Mat. 3.11 Hee will baptise you with the holy Ghost and with fire 7. To be through his owne and others ministerie effectuall in the hartes of the hearers that is by his spirit to lighten our mindes that wee may vnderstand those thinges which hee teacheth vs of God and his will either by his own voice or by the voice of others Luk. 24 45. Then opened hee their vnderstanding that they might vnderstand the scriptures 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes that is to moue our will that wee may yeeld our assent and obedience to those thinges which by his teaching wee learne and knowe Eph. 5.25 Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the worde And these thinges Christ did doth performe euen from the beginning of the church to the end of the world and that by his own authority and power and for this very cause is hee called the Word Mat. 11.27 No man knoweth the Father but the Sonne and he to whom the sonne wil reueile him Ioh. 5 21. As the Father so the Sonne quickneth whom he will By these things which haue beene now spoken is also vnderstood what difference there is betweene Christ other Prophets both of the old and newe testament why he is the chiefe prophet doctor The difference eminency consisteth in his nature office 1 Christ is the verie sonne of God god and lord of all doth immediatly vtter the woord of the Father is the embassador and mediator sent of the father Other prophets are only men his seruants called sent by him 2 Christ is autor reueiler of the doctrine therefore the Prince of all Prophets Others are s gnifiers of that which they haue receiued from Christ For whatsoeuer knoweledge and Propheticall spirite is in them all that they haue from Christ reueiling and giuing it to them Therefore is the spirit of christ said to haue spoken in the prophets Neither hath he opened only to the prophets the doctrine which he teacheth but also to all the godly Ioh. 1.16 Of his fulnes haue we all receiued that is al the Elect euen froÌ the beginning of the world vnto the end Ioh. 1.18 No man hath seen god at any time the only begotten sonne which is in the bosome of the father he hath declared him 3 His Prophetical wisedome is infinit and perfect therefore in al gifts he excelleth others 4 This Prophet christ appointeth the ministery sendeth ordaineth Prophets and Apostles he giueth the holie Ghost gifts necessarie for the prophets Apostles al ministers of the word to the perfourming of their duty Ioh. 16.14 He shall receiue of mine shall shew it vnto you He will lead you into al trueth 5 Christ himselfe is not onlie autor of the doctrine erectour maintainer of the external Ministery but also by his own other Prophets voice outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost Others are onely the instrumentes of Christ and that arbitrarie and at his disposition and direction 6 The Doctrine of christ which beeing made man hee vttered by his owne and his Apostles mouthes is much more cleare ful than the doctrine of Moses the Prophets of the old Testament Christ therefore hath authoritie of himselfe others from him if Christ speake wee must beleeue him for himselfe others because Christ speaketh in them These things are expresly prooued by these places of holy writ Hebr. 1.1 At sundrie times and in diuerse manners god spake in the old time to our Fathers by the Prophets Jn these last daies he hath spoken vnto vs by his Sonne And cap. 3.3 This man is counted woorthie of more glorie than Moses in as much as hee which hath builded the house hath more honour than the house Ioh. 16.14 The spirit of truth which I will send you shall receiue of mine and shal shew it vnto you Mat. 17.5 This is my beloued sonne in whom I am well pleased Heare him Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and him that sent mee 3 WHAT CHRISTS PRIESTHOOD IS A priest in general A Priest in generall is a person ordeined by god to offer for himselfe and others oblations sacrifices to pray for others and to instruct Vnder praier is comprehended blessing which is to wish them good from God A typical priest There is one Priest which is signifieng or typical another signified The typicall Priest was a person appointed by God 1. to offer typical Sacrifices 2. to make intercession for himselfe and others 3. to declare to the people the doctrine of the Law and the promise of the Messias and true Sacrifice which was to come Such were al the Priestes of the old Testament For these three properties which we haue reckned were common to the High-Priest with other inferiour Priestes The High priest But some thinges the High-Priest had proper peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of al or Sanctuarie that but once euerie âeare not without blood which he offered for himselfe and the people burning incense there and making intercession for the people 2. That his rayment was more gorgious 3. That he was set ouer the rest 4. That he onlie was consulted of questions or matters doubtful waightie and obscure whether appertaining to religion or to the common-wealth and did returne the aunsweres of God for the Princes and the people 5. and therefore did gouerne and order some counsels and offices of the state and kingdom did see that al things were lawfully administred The inferiours were all the other priests of the old Testament whose office it was to sacrifice to praie to teach the doctrine of the Lawe and the promise of the Messias to come
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 ãâã ãâã ãâã ãâã ãâã which is vsed in that place signifieth in Scripture the world not the Church And faâder 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 âââmpudent 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 thingeââs not attributed vnto Christ Aunswere He is not comparâd with the creatures in any proportion but without proportion This the place it selfe of the Psalme prooueth âhe 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
attributed vnto Christ can not bee wrested to any other meaning If therefore wee fence and gard our selues with such testimonies the aduersaries of this Doctrine cannot consist or stand but will they nill they they shall bee forced to confesse that Christ was before hee tooke fleshe And if hee were before hee tooke fleshe hee was either the Creator or a creature But he was no creature both because he created all thinges and because also hee is called creator Wherefore seeing the true GOD hath beene from euerlasting his Godhead also which is true God must needes be subsisting from euerlasting The Minor is likewise confirmed by the former Argument 1. The nature which tooke flesh is GOD and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh Therefore the Sonne otherwise the Sonne of God is not by nature GOD. 2. The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne 3. The Diuine nature in Christ is the Worde 4. Jt is Wisedome 5. According to it Christ is Mediatour 6. The Deitie of Christ is the Angel and messenger of the Lord sent of olde vnto the Church Therefore the Deitie of Christ is the sonne of God THE SECOND CONCLVSION The sonne of God Christ is a person reallie distinct from the Father and the holie Ghost THat the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost not in office onelie but also in subsistence and Person is prooued by foure Arguments No one person can be both Father and sonne in respect of him selfe 1 None is the same person with him whose sonne hee is or with him who proceedeth or floweth from him Otherwise the same thing in one respect shoulde bee relatiue and correlatiue But the Word is the sonne of the Father and from the Word the Holy Ghost proceedeth and is giuen therefore the Word is neither the Father nor the Holy Ghost 2 Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost Iohn 5.32 Christ another from his Father There is another that beareth witnesse of mee namely the Father in the same Chapter vers 37. And John 7.16 My Doctrine is not mine but his that sent me Iohn 14.16 J wil pray the Father and hee shall giue you another comforter 3 The scripture dooth plainelie affirme that the Father Three persons expressed in scripture the sonne and the holie Ghost are three 1. Iohn 5.7 There are three which beare witnesse in heauen the Father the Word and the Spirite and these three are one Gen. 1.26 Let vs make man in our image Iob. 10.30 I and my father are one hee dooth not say am but are Iohn 14.26 The comforter which is the Holie Ghost whom the Father will send in my name hee shall teach you all thinges Ioh. 15.26 When the comforter shall come whom I will send vnto you from the father euen the spirite of truth which proceedeth of the Father hee shall testifie of mee Matthew 28.19 Teach all Nations baptizing them in the name of the Father the sonne and the Holie Ghost 4 The attributes or properties of the Persons namely The properties of the persons are distinct and diuers sending reueiling and their offices are diuers The Argument is this Whose properties are distinct they are in them-selues distinct But the properties of the Father the sonne and the Holie Ghost are distinct therefore the sonne is neither the father nor the Holie Ghost The Minor is prooued because the sonne onely and not the father or the Holie Ghost was begotten of the Father conceiued by the Holie Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptized did suffer and died The Father of himselfe woorketh by the Sonne The Sonne not of him-selfe but of the Father by the Holy Ghost the Holy Ghost of the father and of the sonne Matthew 11.27 No man knoweth the sonne but the father neither knoweth anie man the father but the sonne These words cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I. Iohn 10.15 As the father knoweth me so knowe I the Father The sense of these words cannot be this As I knowe mee so I knowe mee The sonne of GOD therefore Christ is another from the father and the holy Ghost THE THIRD CONCLVSION The Word is equall with the Father THat the Word or the sonne of God Christ is no made god or inferiour to the father but by nature true eternal God and equall vnto the father in Godhead and in all essential perfections of the Godhead is confirmed first by testimonies of scripture 1. Iohn 5.20 We are in him that is true that is in his sonne Iesus Christ This same is verie God and eternall life Iohn 16.15 All thinges that the father hath are mine Colos 2.9 In him dwelleth all the fulnes of the god-head bodilie Iohn 5.26 As the father hath life in himselfe so hath he also giuen vnto the sonne to haue life in himselfe Phil. 2.6 Who being in the forme of god thought it no robberie to be equall with god Iohn 5.19 Whatsoeuer thinges the Father doth the same thinges doth the sonne also that all men shoulde honour the sonne as they honour the father But the father is to bee honoured as God Therefore Christ is God equall in honour with the father Christ hath the whole Godhead entirely coÌmunicated 2 He that hath the whole Essence of the godhead is necessarilie equall with the father But the sonne of god hath the whole Essence of the godhead communicated vnto him For this because it is infinite is indiuisible Therefore the whole must needes be communicated vnto whomsoeuer it is communicated Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head The minor is prooued Generation or begetting is a communicating of the Essence the Word was generated or begotten of the Essence of the eternall father because he is his sonne proper naturall and onelie begotten Therefore the whole Deitie was communicated vnto the Word 3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne which it dooth vnto the Father Hee hath the same properties of the godhead as namelie eternitie omnipotencie immensitie omniscience the searching of the hearts and reines 4 The same woorkes are attributed to the father Hee worketh the same diuine workes and to the sonne as that he is creatour preseruer gouernour of all thinges that he susteineth all thinges by his powerfull woorde Heb. 1.3 that hee is the authour and woorker of miracles Lastly that hee is the giuer of the holie ghost and that he saueth his Church that is hee ordaineth and maintaineth his ministerie and by it through the vertue of the holie ghost is effectuall and forcible in moouing the heartes of men These diuine woorkes
attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or esseÌce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * ãâã ãâã ãâã ãâã ãâã like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * ãâã ãâã ãâã ãâã ãâã con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of theÌ are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word ãâã ãâã ãâã ãâã ãâã con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct froÌ the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted or of necessity there are made three gods which they though in words they deny it yet in very deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of
proper to flesh created finit but to a nature infinit omnipoteÌt existing froÌ euerlasting Therfore christ promiseth the holy ghost to his disciples which is the spirite of trueth wisdome feare praier grace c. But although after that maner which hath bin spoken of the god-head only christ by reason of his god-head doth behold do al things is adored of vs yet his humanity also doth behold vnderstand hear our necessities desires coÌplaints praiers yet after another sort that is not of it selfe but by the godhead reueiling shewing our desires to the humane vnderstanding which is vnited to it And fuâder it performeth those things which we craue both by the efficacy of his merit by intercession made incessaÌtly to the father for vs whereby he wil obteineth of his father all blessings for vs by the force and omnipotency not of his flesh but of his godhead vnited thereunto by which christ man doth effectually apply to vs those benefits which he hath obtained for vs of his father Now to acknowledge when we worship Christ the Mediatour these things in him to profes the same both in words gestures actioÌs is the honor which is du is exhibited by vs to his humanity by reason of the god-head vnited thereto yet so that this veneratioÌ of the humanity is not separated froÌ the honor which agreeth to Christ according to his Godhead For with one the same particular indiuiduall inuocation worship we speak to honor whole christ god man according to the properties of both natures which he reteineth will haue also now in his glory for euer to be attributed to him vnitely but yet distinctly that is As the persoÌ office of the mediator so the adoratioÌ or worship is coÌpound hauing parts whereof some agree to the godhead some to the flesh as in the office so also in the honor of the person the properties operations of the natures are not separated nether yet confounded but being vnited are distinguished Wherefore as it doth not folow The godhead in Christ is redeÌptres by reason of the flesh assuÌpted Therefore it is also subiect to sufferings mortal did suffer was dead So is there no necessity in this Vbiquitary argumeÌt Christs humanity is adored by reason of his god-head Therefore the same is also really omniscieÌt omnipoteÌt after the same maner to be adored as is the godhead The reason is because of the fellowship or coniunction of office honor in the person the same properties operations in natures are wrongly heretically inferred The sum of al is That christs humanity is adored by reason of his godhead coÌmeth not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these other like properties is the godhead only inuocated but because it doth truely know vnderstaÌd hear our necessities cogitations desires praiers the diuine intelligence vnderstanding which is vnited to it reââiling and opening them vnto it And also because what we craue aâ christs hands the same it effectually performeth not by the bones sinowes hands fingers feete but by the force and power of the same God-head Furdermore that maner form of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is vsuallie called the communicating of the properties Likewise the communicating of names because the names and attributes of both natures are affirmed of the same person and of themselues enterchaungeably by reason of the vnitie of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Synecdoche and is termed by manie Synecdoche because that is affirmed of the whole person which agreeth vnto it onelie in respect of one of the natures as a part It is also called a mutuall and enterchaungeable attribution because as humane properties are attributed vnto god in respect of the humanitie so diuine are attributed vnto man in respect of the Diuinitie As God suffered man is omnipotent So likewise the communicating of names For Man is God and God is Man by reason of the personall vnion of both natures A rule to be obserued concerning the attributes or properties of the office of Christ Mediatour THE names of office and honour agree vnto the whole person in respect of both natures keeping still the differences in natures of properties and operations These attributes are rightlie affirmed of subiectes both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickeneth the Man-hood quickeneth And God or man quickneth The attributes of office are to be Mediatour to make intercession to redeeme to saue to iustifie sanctifie purge from sinnes to be Lord and Head of the Church to be woorshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conioined and distinct For euen for this verie cause was it necessarie that the two natures should be vnited in Christ Mediatour that what neither nature could doe being set a part in the work of our redemption that Christ subsisting in both ioined together might doe and accomplish by both As therefore the natures themselues so their properties also or faculties of woorking and operations are proper and remaine diuerse and distinct yet so that they concurre to the effectuating and working of one effect or work and benefit as parts and communicated labours For albeit the natures doe alwaies labor work together in the office and benefits of the Mediator nether without other yet doth not therefore one worke the same which the other doth But each woorketh according to his property force of woorking onely that which is proper to each nature not that also which belongeth vnto the other As neither the soule doth that which is proper vnto the body neither the body that which is proper vnto the soule but the same man doth woorke some one worke by his body and soul each dooing their proper function So likewise the humanity doth neuer accomplish that which is proper vnto the God-head nor the Godhead that which is proper vnto the manhood but the same Christ executeth and perfourmeth one and the same office benefit by both natures which he hath in him as parts of his person the Worde woorking according to the propertie thereof what belongeth to the Worde and the fleshe in like manner executing according to the peculiar and proper faculties thereof not according to others that which belongeth to the flesh For the properties operations proper to each nature are not common to both natures but to the same person consisting of both natures Wherefore in such like phrases of speech concerning Christes office which are called of the auncient ãâã ãâã ãâã ãâã ãâã that
are free from these paines that is hee speaketh of felicity and liberty which is not in Hell Whereupon also it is clear that Christ spake this to the Theefe not of his God-head but of that which suffered which was his soul For the godhead was with the Theefe neither did Christ suffer or was deliuered as touching his God-heade but as touching his soule Lastly Christ descended not into Hell locally as touching his bodie because his body was in the graue neither rose from any other place but from the graue It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell Aunswere 2 Albeit it were true that Christ descended locally into Hell yet hee shoulde not haue descended for this cause which they imagine as namely to deliuer the Fathers Which also is prooued by this reason If Christ descended locally into Hel he descended either to suffer or to deliuer Not to suffer because now all thinges were finished on the Crosse as christ himselfe also hanging on the Crosse said Jt is finished He descended not to deliuer the Fathers 1 Because he did this before in suffering for them on earth 2 Hee did the same by the power and efficacie of his God-heade from the verie beginning of the worlde not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo Therefore they could not be deliuered thence As it is saide Luk. 16.46 Betweene you and vs there is a great gulfe set so that they which would go from hence to you cannot neither can they come from thence to vs. And in the same place Lazarus is said to bee in Abrahams bosome not in Limbo The soules of the iust are in the hand of God 3 Objection Christ indeede did not descend into Hell either to suffer or to deliuer but as some wil to shewe the Diuell and Death his victorie and so to strike a terrour into them Which they say is confirmed by that place of Peter 1. Pet. 3.19 By the which he also went preached vnto the spirits that are in prison which were in time passed disobedient Answere That for this cause Christ descended into Hell is not found in scripture that place of Peter is thus to be vnderstood Christ went that is beeing sent from the beginning of the Father vnto the Church by his spirite that is by his God-head and vnto the spirites that are now in prison that is in Hell hee preached in time passed when as yet they liued were disobedient namely before the flud and in the time of Noah inuiting them to repentance So is also another saieng of Peter to be vnderstood 1. Pet. 4.6 The Gospel was also preached vnto the dead That is vnto those which are now dead or were then dead when Peter wrote this and who then liued when the Gospel was preached vnto them Reply Christ descended into the lowest partes of the earth Ephes 4.9 Therefore to Hell Aunswere Into the lowest partes of the earth that is into the earth which is the lowest part of the world This interpretation is prooued by the scope and drift of the Apostle who maketh in that place an opposition of christs great glory his great humiliation But were it so that these places which some alleage for to establish this opinion were to be vnderstood of a locall descension of Christ into Hell yet would they not make for them but rather for the papists who teach That christ preached vnto the Fathers in Hell and thence deliuered them Now if these testimonies help not the Papists muchlesse wil they helpe them For it is certaine that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell This opinion indeed is not impious or vngodly is approoued by manie of the Fathers but yet I leaue it because it is not grounded on anie firme reasons and contrarie reasons are at hand easie to be had For 1. Christ himselfe said which testimonies haue now often beene recited This daie shalt thou bee with mee in Paradise Father into thy hands I commend my spirite Againe It is finished 2. Jf hee descended to triumph this Article should bee the beginning of his glorification But it is not likelie that Christ tooke the beginning of his glorification in hell For it is apparent by the opposition of the Article following That christes Descension was the lowest degree of his humiliation And yet I confesse withall that christ stroke a great terrour into the Diuels but that was by his death whereby hee disarmed and vanquished the Diuel sin and death THE THIRD DAY HE ROSE AGAINE FROM THE DEAD I Beleeue that Christ shooke off death from himselfe quickened his deade body reunited his bodie vnto his soule restored vnto himselfe a blessed celestial and glorious life and that by his owne proper power The chiefe Questions of christs resurrection are 1 Whether Christ rose againe 2 How he rose 3 For what cause he rose 4 The fruit of his resurrection 1 WHETHER CHRIST ROSE AGAINE THat Christ rose againe is prooued by the testimonies of Angels weomen Euangelistes Apostles and other Saintes who after his resurrection sawe him felt him and talked with him And wee were to beleeue the Apostles in respect of the authority which they had from heauen although they had not seene him 2 HOW CHRIST ROSE CHRIST rose first by his owne power euen by his Godheade Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Ioh. 10.18 I haue power to laie downe my soule and haue power to take it vp againe Ioh. 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Obiection But the Father raised him Rom. 4.24 Therefore hee raised not himselfe Aunswere The Father raised the Sonne by the Son himselfe not as by an instrument but as by another person of the same essence and power with the Father The Sonne is raised of the Father by himselfe Himselfe hath raised vp himselfe by his spirite Secondlie Iesus Christ true God and man rose according to that nature according to which he suffered namelie according to his humane nature euen the true humane nature and the same in essence and properties and that not deified but glorified al infirmities thereof beeing done away Luk. 24.39 Behold my handes and my feete for it is I my selfe handle me and see me for a spirit hath not flesh and bones as yee see mee haue And truely nothing else coulde rise againe but that which had fallen The same bodie therefore which fell did rise againe which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour who should merit for vs a communicating and participation of those benefits which we had lost by sin who should restore the same vnto vs and applie them to euerie one Againe except Christes fleshe hadde risen neither shoulde ours rise
is set downe at the right hande of the father there is no cause why wee should doubt at all of our saluation he shall keepe it safe for vs and at length most assuredly and certainly bestow it vpon vs. Ioh 10.28 No man shal pluck my sheep out of my hand And cap. 17.24 I will that they which thou hast giuen me be with me euen where I am FROM THENCE SHAL HE COME TO IVDGE THE QVICKE AND THE DEAD IN this Article three common places fal in one and meet together which are diuerse in themselues namely of Christes second comming of the ende of the woorlde and of the last iudgement Of these places we wil speake iointly as which are linked betweene themselues yet so that the chiefe of them is that of the lâst iudgement For to little purpose were it for vs to think of christs second comming except we did furder coÌsider to what end he should come I beleue in christ who shall come to iudge the quick and the dead that is I beleeue 1. That at the second comming of Christ shall follow the renuing of heauen and earth 2. That the selfesame Christ shall come who for vs was borne suffered and rose againe 3. That he shall come gloriouslie to deliuer his church whereof J am a member 4. That hee shal come to abiect and cast awaie the wicked By these wee receiue great and sound comfort also and consolation For seeing there shal be a renouation or renuing of heauen and earth we haue a confidence and trust that our state also shal be at length other and better than it now is seeing christ shall come wee shall haue a fauourable iudge for he shal come to iudge who hath merited righteousnesse for vs who is our Brother Redeemer Patron and Defender seeing hee shal come gloriousââe he shal also giue a iust sentence and iudgement and shal bee mighty enough to deliuer vs seeing hee shall come to deliuer his church great cause why we should cheerefully expect him seeing he shall abiect and cast awaie the wicked into euerlasting tormentes let vs suffer patientlie their tyrannie To conclude seeing he shall deliuer the godlie and cast awaie the wicked hee wil also either deliuer or cast away vs and therefore it is necessarie that wee repent and bee thankefull in this life and flie fleshely securitie that we maie bee in the number of them whome hee shall deliuer The chiefe Questions of the last iudgement 1 Whether there shall be any iudgement 2 What that iudgement is 3 Who shal be iudge 4 Whence and whither he shal come to iudge 5 How he shal come 6 Whom he shal iudge 7 What shal be the sentence and execution of this iudgement 8 For what causes this iudgement shal bee 9 When it shal be 10 Why god wil haue vs certaine of the last iudgement 11 Why he would not haue vs certaine of the time 12 Wherefore God differreth that iudgement 13 Whether it is to be wished for 1 WHETHER THERE SHALL BEE ANIE IVDGEMENT THIS Question is necessarie For the Scripture also hath foretold that there shal come in the later times âockers who shal account this Article for a fable The last iudgement cannot indeede be demonstrated out of Philosophy but neither is there any thing in Philosophie against it But the whole certainty thereof is grounded on diuine Prophecies or of the doctrine of the church For although the Philosopher perhaps woulde say somewhat as seeing a litle through a mist as That it is not likely that man was born to this miserie yet by reason that man hath lost the knoweledge of the righteousnesse goodnesse truth of God we caÌnot know out of philosophy that any iudgement shal be muchlesse with what circumstances it shall be The arguments which Philosophy yeeldeth are forcible indeed in themselues but are not made knowen but in diuinity and therefore the argumentes themselues are onely made forcible of strength in diuinity Wherefore we wil draw reasons proofs out of diuinity or the doctrine of the gospel by which it may appear that there is a last iudgement The first proof is drawn from expresse plaine testimonies of sacred Scripture As out of the prophecy of Dan. Likewise out of the prophecy of Enoch alleadged by the Apostle Iude vers 14. 15. Behold the Lord coÌmeth with thousands of his saints To giue iudgement against all men Moreouer out of the sermons of Christ especiallie in Mat. 24. vers 25. Likewise out of the sermons of the Apostles Acts. 17.31 He hath appointed a daie in the which he wil iudge the world in righteousnes by that man whom he hath appointed 1. Thes 4.16 The lord himselfe shal descend froÌ heauen with a shout with the voice of the Archangel with the trumpet of god Neither is the certainty of the last iudgemeÌt apparaÌt only by these the like plain testimonies of Scripture but is deduced also out of other places by good consequence hence are made those forcible argumeÌts which the Philosophers saw but by a glims The second proofe is drawen from the ende whereunto mankind was created God necessarily obtaineth his end but to this end did he create mankind that man shoulde bee the image of God and the euerlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse This blessednesse is a part of Gods Image but this the Diuell hath destroied Therefore God shall restore it who is mightier than the Diuell And although the end for which man was created is hindered diuerse waies in this life yet god will at some time obtaine it Wherefore it is not onlie as the Philosophers reason likelie and probable that man was not made for thâse miseries but it is also most certaine that the most excellent of all creatures was made to a better ende Wherefore there must needs be at length a change By this argument is confirmed also the happinesse of our bodies According to that of Saint Paul 1. Cor. 6.19 Know you not that your bodie is the temple of the holy ghost which is in you The third proofe is taken from the iustice goodnesse and trueth of God which requireth that it maie go ful well with the good with the euil ful il Philosophy knoweth not that god is so iust good and true that he will haue the righteous to enioy full and perfect blessednesse But this commeth not to passe in this life nay rather it goeth well with the euill and wicked in this life Therefore there must remaine an other life wherein this shall bee The holie Scripture vseth this argument as in Saint Paul 2. Thess 1.6 Jt is a righteous thing with God to recompence tribulation to them that trouble you And Luk. 16.25 Remember that thou in thy life-time receiuedst thy pleasures and likewise Lazarus pains nowe therefore is he comforted and thou art tormented
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 woâld 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
and shall bee adiudged to eternall paines Not as if the wicked were not alreadie condemned For as we said the Diuels were alreadie iudged so also are the wicked alreadie iudged and condemned namely 1. Jn the decree of God 2 Jâ his word 3. In their owne consciences 4. As concerning the beginning of their iudgement But then the wicked together ãâã the Diuels shall bee iudged by proclaiming and publiâhiâg of that iudgement For then shal be 1 a manifestation of Goâs iudgement that they perish iustlie who perish 2. The wicked shall further suffer also punishment and tormentes of bodie which now is buried 3. The wicked and the Diuels shal be so sharply lookt vnto and kept vnder that they shall not bee able any more to hurt the godly or to despite God and his church A great gulfe placed betweene vs and them shall shut vp all passage from them so that they shall cease to harme vs. 8 For what causes that iudgement shal be THE chiefe and principall cause is the decree of God For therefore shal the last iudgement be because god hath said decreed that it shal be Wherefore it must needs be so that so God maie haue his end that is that he may shew and declare perfectlie and wholy his goodnesse and loue towardes vs that hee maie bee worshipped in his Temple which is in his chosen that the Sonne of God maie haue his kingdome and his citizens glorious and such as beseeme him 2. A lesse principal and subordinate cause is both the saluation of the Elect who are here vexed and the damnation of the wicked who here doe florish For therefore also shal the last iudgement bee that it maie goe well with the good and ill with the bad And of this shall the Godly take matter to magnifie and praise God 3. The last iudgement shal be because of Gods iustice Heere is not a full and perfect execution of Gods iustice For the wicked must bee in perfect and full ill state both in bodie and soule 9 When this iudgement shal be THIS iudgement shal be in the end of the world in the end of daies For there are three parts of the during and continuance of the world 1 Before the Law 2 Vnder the Law 3 Vnder Christ That part of the during of the world which is vnder christ is called the ende of the worlde the end of daies the last time Wherefore there shal not be so long space between christs first comming and his second as was from the beginning of the world vnto his first comming But the yeare the day the moneth of this iudgement is not knowen of Christ himselfe 1 As touching his humane nature 2 As touching his office and Mediatorship Mar. 13.32 Of that day and houre knoweth no maÌ no not the Angels which are in heauen neither the Son himselfe saue the Father 10 Wherefore God would haue vs certaine of the last iudgement THE time of the iudgement to come is vnknowen to vs but as it is most certaine that that iudgement shal come so God also would haue vs knowe the same First in respect of his glorie That wee might bee able to refute Epicures who account this heauenly doctrine of the diuine iudgement to come for a fable Jt should goe well saie they with the righteous But it dooth not so Therefore God either can not performe it or standeth not to his promises or there is no prouidence Vnto which their cauill we aunswere That because in this life it goeth not well with the Godly it shall go well with them at length after this life Secondly God will haue vs knowe it for our comfort That we may comfort our selues amidst our euils miseries with this that at length shall come a time when we shal be deliuered from this corruption and rottennesse Thirdly that we maie retaine keepe our selues in the feare of God and our dutie and that others also may be reclaimed from euill This iudgement shal be let vs endeuour therefore that wee may be able to stand in this iudgement The scripture vseth this argument both waies both to comfort vs and to hold and keepe vs in our duty Christ shall at length iudge the wicked and our enimies suffer we therefore patiently persecutions Rom. 14.10 Wee shal al appear before the iudgement seat of Christ therefore liue wee Godly Fourthly That the wicked may be left excuselesse For they are warned sufficiently that they shoulde bee ready at euerie season least they should say they were oppressed vnawares 11 For what cause God would not haue vs certaine of the time of iudgement ALbeit it be most certaine that the last iudgement shal at length be yet the day of that iudgement is altogether vncertaine Mar. 13.32 Of that day and houre no man knoweth no not the Angels which are in heauen nor the Sonne himselfe saue the Father Wherefore the yeare moneth day houre of the last iudgement Christ himselfe also knoweth not not onely as concerning his humane nature but also in respect of his present office The present office of Christ to wit in that he is our Mediatour doth not require that he should declare that vnto vs. Now the causes why God would haue it hid from vs are these 1 That he might exercise our faith and patience and so we should shew that we would beleeue God albeit wee knowe not the time of our deliuerie 2 That he might bridle our curiositie 3 That he might keepe vs in his feare in godlinesse and in executing of our dutie and so we should bee readie euery moment Mat. 24.43 Jf the good-man of the house knew Luk. 12.40 Occupie til I come 12 For what cause God differreth that iudgement HEE differreth it 1 To exercise faith patience hope and praier in the Godlie 2 That all the elect may bee gathered vnto the Church For in respect of them and not in respect of the wicked doth the world continue For the creatures were made for the children of the house The wicked vse them as theeues and robbers Nowe God will haue the elect gathered by ordinary meanes he will haue them in this life to heare the word and by it to be renewed conuerted vnto which is required some tract of time 3 He differeth it that hee might grant vnto all a time and space of repentaunce as at this time and that his differring might leaue the wicked obstinate without excuse Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance 13 Whether the last iudgement bee to be wished for WE are doubtlesse to wish for the day of iudgement because it is an vndoubted signe and token of that difference whereby the Elect are discerned from the reprobate which declaration the Godly doe earnestly desire Moreouer it shall bee a deliuerie out of those miseries in which we are Rom. 7.24 O wretched man that I am who
desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daââ and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâuite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
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 ãâã ãâã ãâã ãâã ãâã 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 proposââion 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 ãâã either vââible 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 ãâ¦ã 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 TriumphaÌt 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
woord of God is the instrumental cause Now the cause of the difference beeing known let vs in a woorde see what that difference is Three sorts of men Wee are to obserue therefore that there are three sortes of men verie much different one from another For some men are euen in profession estraunged and aliants from the church as who deny faith or repentance and therefore are openly enemies of the Church others are called but not effectuallie which are al hypocrits Others lastly are called effectually which are the Elect who are but a little portion according to that of Christ Matt. 20.16 Many are called but few are chosen 7 Whether anie one maie bee saued out of the Church None saued out of the church NO man can bee saued out of the Church For whomsoeuer God hath chosen and elected to the ende which is eternal life them he hath chosen to the means which is the inward and outwarde calling Obiection Therefore Election is not free Aunswere It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordeined men to meanes hee neuer changeth Wee are here also to holde against the Anabaptistes That infantes which are borne in the church are also of the church OF PREDESTINATION THIS common place of Predestination or election and reprobation ariseth out of the former place Of the Church is ioyned with it The special questions are 1 Whether there be Predestination 2 What it is 3 What is the cause thereof 4 What are the effectes thereof 5 Whether it be vnchangeable 6 How far it is knowen vnto vs. 7 Whether the Elect bee alwaies members of the church and the reprobate neuer 8 Whether the Elect fal from the church and the reprobate remaine euer in the church 9 What vse there is of this Doctrine 1 WHETHER THERE BE PREDESTINATION Predestination proued by Testimony of scripture THAT there is predestination testimonies of scripture do confirme Mat. 20.16 Many are called but few are chosen Ioh. 15.16 Yee haue not chosen mee but I haue chosen you Iohn 10.16 Other sheep haue I also which are not of this foulde Eph. 1.5 Predestinate according to the good pleasure of his will Acts. 18.10 J haue much people in this citie Eph. 1.4 Hee hath chosen vs in him Rom. 8.30 Whom he predestinate them also hee called By these and the like places wee learne that some are elected some not and therefore there is predestination When the Question is whether there be predestination theÌ this is in Question Whether there bee any such counsell of God which hath seuered some to bee saued and others to bee reprobate Some say that Election when mention is made thereof in scripture is taken for some excellencie for which a man is worthy to bee elected or chosen as wee may say a Choise and gallant horse So also they interpret reprobation but falsely for it is the eternall counsell and purpose of God That there is Reporbation is apparent by diuerse places Reprobation proued by scripture S. Paul saieth Rom. 9.22 That god doth shew his iustice on the vessels of wrath Mat. 13.11 It is giueÌ vnto you to know the secrets of the kingdome of heauen but to them it is not giuen Iud. vers 4. who were before of old ordeyned to this condemnation Mat. 14.25 âhou hast had these thinges from the wise Iohn 10.26 Ye are not of my sheepe Pro. 16.4 He hath made al things for his own sake euen the wicked for the day of euill 1 Obiection But the promise of grace is vniuersall Aunswere It is vniuersall in respect of the faithfull that is it belongeth to all those who beleeue But it is particular in respect of al men Our aduersaries say that those which are conuerted maie fal awaie Which is to weaken and diminish the general promise Reply But it is said 1. Tim. 2.4 That God will that al men be saued But contrarie Matth. 20.16 Places of scripture reconciled concerning gods wil to saue and not to saue men Manie are called but fewe chosen Matth. 13.15 This peoples heart is waxed fat saith the Lorde least they shoulde returne that J might heale them And heere it is saide that God will that some bee not saued Therefore these testimonies are contrarie one to another Aunswere 1. God wil that al be saued as he is delited with the saluation of all Albeit elsewhere it is saide That hee reioiceth at the destruction of the wicked Prou. 1.26 yet hee reioiceth not thereat as it is a vexation or destruction of his creature but as it is an execution of his iustice 2. Hee wil that all bee saued in as much as he inuiteth al to repentance But he wil not haue all saued in respect of the force and efficacie of calling Actes 17.27 He dooth good vnto al if so be they might haue groped after him and found him Rom. 11.7 The Elect obtaine it the rest are hardened He saith verily vnto all Honesty of life pleaseth me yee owe it vnto me But he saith not to al I wil worke it in you but to the elect onely because from euerlasting it hath so pleased him 2 Obiection He that giueth vnequallie to those that are equal is an accepter of persons Aunswere It is true First if hee giueth to those which are equall vnequallie for anie outward causes or respectes that is for such causes as are not that condition in respect of which equall rewardes or punishmentes were to be giuen or not to be giuen that is when the cause which is common to both is neglected and other thinges regarded which are not the cause as riches honours and the like But here God respecteth the receiuing of this benefite and conuersion and giueth eternall life to them which haue these Secondly he that giueth vnto those which are equall vnequallie beeing bound to anie were an acceptour of persons But God giueth most freely of his meere mercy and grace Hee is bound to no man because we were his enemies therefore he might most iustly haue excluded all And if vniustice shoulde any waie fal into God which God forbid that we should think he should be vniust an acceptour of persons in that he giueth any thing at all But if thou beeing moued with pittie and compassion shouldst giue a farthing to one begger and a pennie to another thou art not therefore an acceptour of persons Matth. 20.15 Js it not lawfull for mee saith Christ to doe as I will with mine own Js thine eie euil because J am good Rom. 11.35 Who hath giuen first vnto the Lord To knowe this is behoouefull for the glory of God 3 Obiection Jt is meete and iust that he who hath taken a sufficient ransome for all sins should receiue al men into fauor God hath receiued a sufficient ransome for the sins of the whole worlde Therefore he should receiue al into fauor Christs ransome though
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 meÌ 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
Luk. 22.19 Do this in remembrance of me Lastly they are also bonds of loue because they who are confederated with God are vnited also among themselues Ep. 4.5 One Lord one faith c. 1. Cor. 10.17 We being many are one bodie The confirmation of the fourth Conclusion The distinction there deliuered is manifest in it selfe The receiuing of the signes is corporall externall But the thinges especiallie signified are not receiued without faith because they are promised to beleeuers onely And the signes are no otherwise true than the promises vnto which they are annexed Again the signes declare the same to the eyes which the promise declareth vnto the ears As therefore the promise is but an emptie sound without faith So also are the ceremonies vaine spectacles Again The thinges signified are the communion of Christ and all his benefits But this can no man haue otherwise than by faith either in the vse or without the vse of the Sacrament The confirmation of the sixt conclusion Such is the coniunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifieng other thinges are though not in the same place yet together with the thinges testified and signified The Reason is Because to make one thing a signe of another thing is not to include or tie the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Again the nature of the things signified by the sacrament doth not admit this local vnion For some are subsisting forms some accidents not inherent in the sacramentall signes but in the mindes of men as the gifts of the holy ghost Some are corporeall and in one place only and not locallie existent wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The confirmation of the seuenth Conclusion The scripture speaketh thus of the Sacramentes Circumcision is the couenaunt The Lambe is the Passeouer The bloud of the sacrifices the bloude of the couenant the expiation of the sacrifices the Sabboth the euerlasting couenant The mercie seate of the Arke Baptisme a clensing washing Bread and wine the bodie and bloud of Christ And so the scripture expoundeth it selfe when circumcision is called the signe of the couenant The Pascal Lambe the signe of the passouer The Sabboth a perpetual signe of grace and sanctification The ceremonies types and shadowes of true thinges The beleeuer and baptized shall bee saued and of the signes and symboles of the Lordes supper it is said that they are to bee receiued for our reconciliation The confirmation of the tenth conclusion The signes of the couenant confirme nothing vnto them who keep not the couenant or who referre them to another ende But the sacraments are signes of the couenant whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake and wee binde our selues to the yeelding and performance of faith and new obedience Therefore they confirme not neither âssure them of Gods grace who are without faith and repentaunce or vse other rites or to some other end than God hath appointed Moreouer Jâ is superstitious and idolatrous to attribute the ââstifâcation of gods grace either to the external woorke rite without the promise or to anie other woorke inuented by men Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Rom. 2.25 Circumcision is profitable if thou doe the law c. The confirmation of the 11. conclusion The figure of Baptisme beeing correspondent to the Arke of Noah doth also saue vs not the outward washing away of the filth of the flesh but the inwarde testification of a good conscience towardes god The bread which wee breake is it not the communion of the bodie of Christ And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith it foloweth that they serue for the saluation of beleeuers as doth the word But contrary the wicked through the abuse of the sacramentes and the contempt of Christ and his benefites which are offered vnto them in his woorde and sacraments and through the confession of his doctrin which they embrace not with a true faith purchase vnto themselues the anger of God and euerlasting paines according to the saying of the Prophet Esay cap. 66 3. He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep iâ as if he cut off a dogs necke And saint Paul 1. Cor. 11.27 Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie shall be guiltie of the bodie and bloud of the Lorde But the things signified because they are receiued by faith onely and are either proper vnto saluation or saluation it selfe as Christ and his benefites they cannot be receiued of the wicked neither can they at all be receiued but vnto saluation The confirmation of the 12. coÌclusion A promise the signe of a promise hauing a condition of faith and fidelitie adioined vnto it are ratified whensoeuer the condition is perfourmed But such is that promise which is signified and confirmed by the sacraments Therefore if in the vse of them faith doth accompany which beleeueth the promise the things promised and signified are receiued together with the signes Eze. 16.59 I might deale with thee as thou hast done when thou diddest despise the oth in breaking the couenant Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth and J will confirme vnto thee an euerlasting couenant The confirmation of the 13. conclusion The iterating of circumcision or Baptisme hath beene no where receiued or admitted Neither is the reason hereof obscure or vnknowen because those sacraments were instituted to bee an initiating or solemne receiuing of men into the Church which is alway ratified vnto him that is penitent and persisteth therein But the vse of other sacraments is commaunded to be iterated as of the sacrifices the Passeouer worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimonie that the couenant which was made in Circumcision and Baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwaies necessarie The confirmation of the 14. conclusion That there is one common definition agreeing to the sacraments both of the olde and new testament hath beene shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the newe testament it is manifest that there are but two because there are no other ceremonies commaunded of god and hauing annexed vnto them the promise of grace And that the olde sacraments
for it doth not being receiued into vs quicken vs by working in vs new corporal qualities like as a medicine dooth but the bodie of christ nourisheth and quickeneth vs after a maner diuers from that natural nourishing and accordingly as this manner of nourishing and quickening requireth so receiue we christs bodie The maner whereby christs bodie and bloud nourisheth vs is 1. The respect of his merite For for vs christs bodie is giuen and his bloud shed for vs and for the bodie and bloud of christ wee haue eternal life giuen vnto vs. After this manner then the bodie and bloud of christ quickeneth vs as it is a merit deseruing for vs this blessing 2. His bodie and bloude quickeneth or nourisheth vs when wee receiue that merite of christs bodie and bloud that is when we beleeue with a true faith that for it wee shall haue eternall life This faith resteth and hangeth on christ hanging on the Crosse not corporallie dwelling in vs. 3. It nourisheth vs when the same spirite vniteth vs by faith vnto christ and worketh the like in vs which it doth in christ For except wee be graffed into christ wee doe not please God For hee will on that condition receiue vs and pardon vs our sinnes So that by faith through the working of the holy Ghost we bee ioined with christ and engraffed into him Seeing then this is the maner whereby the bodie and bloude of christ quicken and nourish vs there is no need of any descending of the bodie and bloud of christ into our bodies 4 Obiection The eating of bread is done by the mouth But the eating of the bodie is the eating of bread Therefore the eating of the bodie is done by the mouth and is corporall when it is saide Take and eate Aunswere This eating whereof mention is made heere is perfourmed by the mouth not simplie but as concerning the signe But it is not doone by the mouth but is spirituall as concerning the thing signified spirituall Reply This is my bodie that is the inuisible bodie which J haue in my handes Aunswere But the bodie is the thing signified and spirituall other-wise there will bee no proportion betweene the signe and the thing signified It followeth therefore that hee saieth The bread is my bodie So that the bread is that whereof the bodie is affirmed For in this speech the thing signified is affirmed of the signe 5 Obiection The Wordes are not to bee changed Christ vsed the woord Js Therefore there may not be put in place thereof the word Signifieth Aunswere The woords are not to bee changed into another sense than God wil haue But otherwise they are often to be changed As when it is said Pluck out thine eie For woords are to bee vnderstoode according to the nature of thinges Moreouer they themselues who accuse vs of change doe more make this chaunge and mutation than we Reply The bodie of christ was broken and crucified for vs not the signe of the bodie Therefore the bread is the substantiall bodie of christ Answ I grant for the bread signifieth that very bodie which was borne of Marie crucified Question Why then are the things signified attributed to the signes Two causes why the thinge signified are attributed to the signes and the signes called by their names if neither consubstantiation nor transubstantiation bee thereby signified Aunswere There are two causes alleadged heereof A similitude or likenesse and a certainty 1. The similitude or proportion of signes and the thing signified is first As the bread and wine nourish our body so the body and bloud of christ nourish vs vnto euerlasting life Secondly As the bread and wine are receiued by the mouth so the body and bloud are receiued by faith Thirdly As the bread is eaten being broken so the bodie of christ is receiued being sacrif ced and broken Fourthly As in corporall foode is required an appetite vnto it so also in this spiritual foode is required faith Fiftly As of many cornes is made one loafe so are we being many made one bodie Wherefore by reason of this similitude of the signe and the thing signified the thing signified is attributed vnto the signes 2. The certainty of the signes in the cause likewise why that is affârmed of the signes which is proper vnto the thing signified For the sâgnes testifie that christes sacrifice is accomplished and for our behoofe and commodity because it is certainly and truly applied vnto vs. Here last of al is to be obserued that the eating of christs body dooth comprise and comprehend 1. Faith 2. That by faith we are made partakers of christ that is we are vnited vnto Christ and our communion is wrought by faith and the holy Ghost is the bond of this our vnion and coniunction with Christ 3. That wee are made partakers of Christs benefites iustification and remission of sinnes And this ensueth of that vnion of Christ with vs. 4. Jt comprehendeth also the benefite of our regeneration whereby we are made like and conformed vnto christ because the same spirit dwelling in vs and in christ worketh also the same things in vs. This eating is easily collected as out of many other places so also out of this saieng of christ I am the liuing bread which commeth downe from heauen if any man eate of this bread hee shall liue for euer And the bread that I will giue is my flesh which I wil giue for the life of the world 5 What is the difference betweene the Lords supper and the popish Masse THIS question is necessary by reason of errours which haue câept into the church It is otherwise demanded Why the Masse is to be abolished âut here this questioÌ is also conteined and comprehended because these differences and contrarieties of the Lordes supper and the Masse are the causes why the Masse is to bee abolished First let vs speake a few woordes of the name of the Masse or Missa The word Missa seemeth to haue his name from an ancient custome of Ecclesiastical rites actions The originall of the woord Missa which we call the Masse in the end whereof leaue was giuen of departure to the Catechumenes the possessed with spirites and the excommunicated persons and so the woord Missa seemeth to be vsed as it were a mission or sending awaie because it was the last part of diuine seruice Others wil haue it to be so called from a dimission or from the manner of dimissing them because they were demised with these words âte Missa est that is go you may depart or as others interprete it goe now is the collection or alms which they will haue to be called Missa of the sending it in as we may so speak or throwing or casting it in for the poore Some wil therefore haue it deriued from the Hebrue Masah that is tributes which was wont to be paied of euery one The word is found Deut. 16.10 Missach nidbath iâdecha A free
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 theÌselues 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 stirrâd 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 coÌsenting thereto admitted for by both the supper of the Lorde is alike prophaned 3. Christ hath coÌmanded that the wicked be not admitted And if any denie that any such coÌmandment 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
of shutting and opening which the Lord noteth out by the name of the keies saying J will giue thee the keies of the kingdome of heauen the keies that is the office or power of shutting and opening the kingdome of God It is a Metaphour or borrowed speech taken from the stewardes of mens houses 2. King 18 18. Esai 22.22 because the steward of the house is saide to haue the keie of it to open and to shut it 2 Vnto whom the power of the keies is committed VNto whom the declaration and denouncing of Gods worde is committed to them also is committed the power of the keies The denouncing and publishing of the anger and fauour of god which is perfourmed in the preaching of the gospel is committed vnto the Ministers For the preaching it selfe also of the gospel is committed to them alone But that denouncing which is exercised in church discipline belongeth to the whole church For vnto the whole church doth Discipline spiritual iurisdiction belong But the denouncing and declaration which is vsed in the ministerie of Gods word is done after another manner than in church discipline Jn the ministerie of the word the anger of god the word going before is by euery Pastor alone or Minister of the word priuately denounced against al vngodly vnbeleeuing and vnrepenting persons namely that they are exiled from the kingdome of Christ as long as they repent not neither liue according to the prescript rule of the Gospel And againe if they repent the grace and fauour of God and remission of sinnes is by the same Pastours and Ministers signified and declared out of the worde of God vnto them Obiection Then haue men power to condemne Aunswere They haue ministerial power that is the charge and-function of denouncing vnto men according to Gods woord that God remitteth or not remitteth their sinnes and this is done two waies First and in general when in the preaching of the Gospel they declare That al beleeuers are saued and that all vnbeleeuers are condemned Secondlie when as they exercise this function of declaring Gods wil priuatlie vnto particular men and towards euerie one in seuerall as when remission of sins is promised to some certain person repenting and when likewise the anger and displeasure of God is denounced against any one person not repenting as long as he continueth in that mind So was it said to Simon Magus Thou hast neither part nor fellowship in this busines The same is to bee said in particular to euerie one as often as neede requireth neither must we doe it at our owne pleasure but according to the woorde of God And this is the power of the keies graunted vnto Pastours and annexed to the ministerie of the word But to execute this sentence declared belongeth to God alone Jn ecclesiasticall iurisdiction or church-iudgement the denouncing of the fauour and wrath of God is not done by any one priuately but by the whole church or in the name of the whole church by such as are deputed thereunto by common consent of all And this denouncing is vsed for some certaine causes and towardes some certaine persons hauing also accompanying it a debarring excluding from the vse of the sacraments when neede requireth 3 Why the power of the keies is necessarie THE power of the keies is necessary 1. In respect of the commandement If hee refuse to heare the Church let him bee vnto thee as an heathen man and a publicane And vnto such a one the Lorde will not communicate or impart his sacraments which hee ordained and instituted for the faithfull onely 1. Cor. 5.5 Let such a one be deliuered vnto Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus 1. Cor. 11.28 Let a man examine himselfe and so let him eate of this bread and drinke of this cup. And seeing Christ doth not institute his sacramentes but for the faithfull therefore neither can wee bee partakers of the table of the Lord and of Diuels For what concord hath christ with Belial But all those that professe corrupt doctrine and persist in wickednesse are at the table of Diuels Christ therefore willeth Matt. 5.24 That thou leaue thine offering before the altar and goe thy way and first bee reconciled to thy brother and then come and offer thy gift Wherefore he will haue them to submit them-selues first vnto God according to all his commandementes before they approch to any sacrament For by the name of Altar here are vnderstoode any sacraments whatsoeuer Num. 15.31 It is saide Because hee hath despised the word of the Lord and hath broken his commaundement that person shall be vtterlie cut off And Deut. 17.12 That man that will doe presumptuouslie not hearkening vnto the Priest that standeth before the Lord thy God to minister there or vnto the Iudge that man shall die and thou shalt take away euil from Israel By these two places God will haue those cut off which are rebellious against this law and that euen from the ciuil state and common wealth neither doth he permit them to be anie members of his people much lesse then will he haue them to be accounted members of his visible church The ciuil or iudicial law indeede is taken away as also are the ceremonies but that especial difference betweene the citizens of the church others is not taken away Wherevpon christ which place wee alleaged before wil haue no man to offer his gift before he be reconciled vnto his brother and so doth hee manifestly declare that hee will not that they who repent not lay hands on those sacraments which are appropriated to the penitent and beleeuers only whereby withall hee putteth a great difference betweene beleeuers and vnbeleeuers the obstinate and repentaunt So Peter also beholding the hypocrisie and impietie of Simon the Sorcerer dooth openly distinguish and part him from the faithful denouncing that he hath neither part nor fellowship in this busines that is in the doctrine of the gospel which Peter taught 2. The power of the keies is necessarie in respect of gods glorie For God is reproched and despited if without difference the wicked and blasphemers goe in the number of his children 3. It is necessarie least the sacraments be prophaned and that bee giuen to the wicked in the Supper which is denied them in the word 4. It is necessary For the safetie of the Church which shall be punished if shee wittingly willingly prophane Christs sacraments 5. For the safetie of the sinners that they beeing often admonished may return to repentaÌce 6. For auoiding of offeÌce in the church that others bee not corrupted 1. Cor. 5.6 Know yee not that a litle leaueÌ leaueneth the whole lump 7. For auoiding of offence among those that are without least they who are not as yet members of the church come not to it 8. That the name of God may not be blasphemed euil spoken of by others
Christes kingdome Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome belongeth vnto the Ecclesiastical magistrate not vnto the ciuil because a Publican and an Heathen may be a member of the cittie but not of the church of Christ 2. Christ addeth Verily verily J saie vnto you whatsoeuer yee bind on earth shal be bound in heauen Heere Christ meeteth with an obiection For the excommuned person may obiect what doth this touch me Although the church account me for an infidel for an Heathen and Publicane I wil notwithstanding in the meane season eate and drink Christ answereth therefore That this iudgement shall not be frustrate or of no effect for I may selfe wil be the executour of it Before in the 16 Chapter he said I will giue thee the keies of the kingdome of heauen but there hee speaketh of the common and general authority of the ministerie here he speaketh namely and particularly of the ministers authority in this cause To bind and loose therefore is not belonging vnto the Magistrate but vnto the church 5 The wicked maie bee accounted for Heathens and Publicanes without anie excommunication Therefore a Publicane and an excommunicate are not alone Aunswere I denie the Antecedent because to account one out of the communion of the church to excommunicat are all one Reply But they maie account one that is think of one in their mind to be such a person Aunswere If hee heare not the church thou art to knowe not what the church thinketh of him in minde but what they publikely determine of him whether thou maiest account him for an Heathen and Publicane And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person Therefore it is not a knowledge only in the mind Against the Examples PAVL willeth that the incestuous person be cast out of the Catholick church 1. Corinth 5.13 that is hee will haue him pronounced to be no member of the Church Therefore this eiection or casting out is not to think only but to pronounce also excommunicate The aduersaries vrge the contrary to this on this wise 6 The Apostle expoundeth himself 2. Corinth 2.6 Jt is sufficient vnto the same man that he was rebuked of many Therefore those words Account him for a Heathen a Publicane and put him awaie from among you signifie only a rebuking Answere This reason deceiueth by a fallacy of consequent because a generall rule is not builded vpon one example For because heere was neede of rebuking onely seeing the partie repented It doth not thereof follow that alwaies the same onely is required Reply What they did that Paul commanded But they did onlie reprehend and rebuke Therefore Paul commaunded them onelie to reprehend him when he commanded them to put him awaie from among them Ans Paul commaunded that but not that only because he coÌmanded also that they should reiect him if he repeÌted not But if he repeÌted it should be sufficient to reprehend rebuke him Wherefore it doth not follow They onely reprehend him Therefore Paul commaunded them onely to reprehend him This is a true aunswere vnto the former reply but there is another also cleare and manifest ãâã ãâã ãâã ãâã ãâã For the Greeke woorde which the Apostle here vseth signifieth not onelie reprehension and rebuking but also that excommunication which is by words onelie And in this sense not onelie it maie but also must bee taken because hee saieth So that now contrariwise yee ought rather to forgiue him Therefore he was now excommunicated and not as yet receiued but to be receiued Neither was he onely reprehended and rebuked but also cast out eiected And wheÌ also he saith Of many hereby is coÌfirmed that by the name of the church whereof Christ speaketh Matth. 18. is not vnderstoode the common multitude but the chief gouerners of the church Againe For this cause did I write saith the Apostle that J might know the proofe of you whether you would bee obedient in all things He praiseth them therefore because they obeied Wherefore before repentance he forbiddeth That they companie not together with the excommunicated person And further also hee saith I praie you that you would confirme your loue towardes him The Greeke woorde ãâã ãâã ãâã ãâã ãâã which we interpret to confirme signifieth by publique sentence to speake a thing So is it taken Gal. 3.15 a mans couenant when it is confirmed that is ratified by publique autoritie The Apostles meaning therefore here is that they should declare their loue towardes man by publique testimonie Therefore to forgiue was to receiue the excommunicated erson into fauour and that doth hee often repete Now there was also some space betweene the writing of the former and the latter Epistle to the Corinthians Therefore hee stoode in the meane time excommuned In the former Epistle Paul saith that hee heareth that some wicked persons were amongest the flock Them he willeth to bee excoÌmuned And it is likely that the Corinthians obeyed this his commandement in excommuning them and so wrote to Paul that they had obeyed him therein because in his 2. Epistle Cap. 2. he commendeth them and willeth them to receiue againe the incestuous person vppon repentance 7 Whome Paul had willed to bee noted by a letter him hee willeth the Thessalonians to account of as of a brother and therefore will not haue him to be excommunicated This consequence or sequele is proued thus Contraries can-not stand together But to excommunicate one and to account him for a brother are contraries therefore if he bee to bee accounted for a brother hee is not to bee excommunicated That these are contraries is also thus proued To Excommunicate is not to account one for a brother but not to account one for a brother and to account one for a brother are contraries Therefore also to excommunicate one and to account him for a brother are contraries and so can not stand together except not to account and to account for a brother shoulde bee all one Aunswere There is an ambiguitie and diuerse vnderstanding of these woords to account for a brother Wherefore the contrarietie is not here of force For all men are brethren both Christians and Turks But christians neuerthelesse although they account Turks for their brethren and neighbours and desire their saluation yet doe they not account them for christian bretheren If then they are to account Turks for their brethren then much more must they account them and seeke their saluation who were before time brethren that is christians 8 What Paul did that are not we to folow Paul did excommunicate Hymenaeus and Alexander without the churches consent 1. Timot. 1.20 Therefore wee must excommunicate no man Answere The Maior proposition is false if it be generally vnderstoode Reply The Maior is thus proued What Paul did by his Apostolique autoritie that are not we to follow But hee did this by his Apostolique autoritie Now this Minor is
of conuersio or conuersion For repentaunce dooth not comprehend both that from which wee reclaime our selues and that whereunto we are changed But conuersion comprehendeth the whole because it addeth that mutation and chaunge on which ensueth a beginning of newe life Nowe repentaunce signifieth onelie the griefe which is conceiued after the fact or sinne Moreouer the name of repentaunce is of a larger compasse than the name of conuersion For conuersion is spoken onlie of the godly who alone are conuerted vnto God and in like manner is the Greeke ãâã ãâã ãâã ãâã ãâã and the Latine Resipiscentia spoken of the godly only because by these three names is signified the new life of the godly But repentaunce is spoken of the wicked also as of Iudâs who indeede repented of his wickednes but was not conuerted because the wicked when they sorrowe or are grieued are not afterwardes conuerted or corrected Whereby also it appeareth how necessarie conuersion is vnto the godlie or those who are to be iustified therefore that moââ exhortatioÌs to amendment of life or conuersion the foundation or ground is to be laid concerning the absolute and simple necessity of conuersion it selfe in al those which are to be iustified Nowe let vs see then what conuersion is Conuersion is 1. A griefe for sinne knowen 2. An hatred and flieng of sin 3. A ioy in respect that God is pacified and pleased by our Mediatour and an earnest purpose and desire to obey God in all thinges This definition is proposed by his seuerall partes and the same is wholy and iointly set downe in the Actes of the Apostles To open their eies saith Christ that they maie turne from darknesse to light Act. 26.18 and from the power of Satan vnto God that they maie receiue forgiuenesse of sinnes and inheritaunce among them which are sanctified by faith in mee It is also defined on this wise Conuersion is a mortifieng of the old man and a quickning of the new Or It is a change or mutation of a corrupt mind life and wil into a good stirred vp by the holy Ghost through the preaching of the Gospel in the chosen on which ensue good woorkes or a life directed according to all the commaundementes of God This definition conteineth the verie causes and essence of conuersion and is confirmed by diuerse testimonies of Scripture As Isai 1.16 Wash you make you cleane 1. Cor. 6.11 But ye are washed but yee are sanctified Psal 34.14 Eschue euil and doe good 2 In what the conuersion of the godly differeth from the repentaunce of the wicked THE difference betweene the conuersion of the godly The wicked and godly repent after a diuers sort 1 Their griefe diuers Gen. 4.13 and the repentaunce of the wicked consisteth 1. In their griefe The wicked are greeued only for the punishmeÌt torment ensuing not for that they offend displease God So was Caine grieued onely in respect of his torment My iniquitie the punishment of my iniquity is greater than J can beare Behold thou hast cast me out this daie from the earth Now the godly hate indeed the punishment but they are greeued especially for that God is offended and for their sinne So Dauid Against thee Psal 51.4 against thee onlie haue I sinned my sin is euer before mee The good hate to sin for the loue they beare to vertue the wicked for the feare they stand in of punishment So in Peter was a sorrow and griefe for that hee had offended God In Iudas for his torment ensuing not for the sinne it selfe 2 Jn the cause which breedeth repentaunce in both 2 The cause of their griefe diuers The wicked repent by reason of a despaire distrust and dissidencie so that they runne more and more into desperation murmuring and hatred against God But the godlie repent by reason of faith and a confidence which they haue of the grace of God and reconciliation and so comfort and erect themselues againe in the Mediatour they trust in God and relie on him with Dauid Psal 51. Purge mee with Hyssope and J shal be cleane 3 Jn the effect 3 The effect of their griefe diuers which their repentaunce wooâââeth in them In the wicked newe obedience dooth not follow repentaunce but they goe forward in their sinnes they are mortified indeed themselues and quite destroied but the old corruption of their nature that is sin is not mortified in them and how much the more they giue themselues to repentaÌce so much the more is in them an hatred of God murmuring flying and turning away from God and an approching vnto the Diuel But in the godly newe obedience followeth accompanieth repentance and how much the more they repent so much the more dieth the old man in them and the studie and desire of righteousnes liuing well is in them so much the more encreased For the conuersion of the godly is a reuersioÌ or returning vnto God from the Diuel from sins and from their old nature 3 What are the parts of Conuersion THE parts of Conuersion are in number two The 2. parts of conuersion 1 Mortification 2 Quickening as the Apostle sheweth The mortifieng of the old man and the quickening of the new man So speak we better with the Apostle than if wee should follow them who make Contrition and Faith the parts of conuersion Nowe by contrition they vnderstand also mortification by faith they vnderstand the ioy which followeth the studie of righteousnesse newe obedience which are indeede effects of saith but not faith it selfe and coââition goeth before conuersion neither is conuersion it selfe nor any pârt thereof but only a preparing of men vnto conuersion and that in the Liect only not in others And this is the reason why they beginne the preaching of Repentance from the Law then come vnto the gospell so come backe againe vnto the Law The Old man which is mortified is a meere sinner onely namely our corrupt nature The New man which is quickned is he who beginneth to cease from sinnes namely as our nature is regenerated Mortification Mortification conteineth 1 A knowledge of sinne 2 A griefe for sin and for the offending of God 3 The flieng and shunning of sinne By this appeareth that conuersion or mortification is verie vnproperly attributed vnto the wicked because in them is not any hatred or shunning of sin neither any griefe for sinne all which mortification doth comprehend Furdermore The knowledge of sinne goeth before that griefe which is vnfained proceeding from the hart which mortification conteineth because the affections of the hart folow knowledge Wherefore knowledge or acknowledgement shall be a part or at least a cause of the other two partes in both parts of conuersion The griefe which is in the wicked when they repent is a griefe for the euill either to come or present which is punishment But the griefe which is in the godlie when they repent is
word and sacraments 3 The Scripture attributing the partes of mans bodie vnto God doth signifie thereby his nature and propertie Therefore it is lawfull also to signifie the nature and propertie of God by Jmages Aunswere 1 There is a dissimilitude betweene metaphors or translations of wordes and Images because vnto them is annexed an exposition of them in the worde which hindereth and stoppeth al error 2. When by an anthropopathy that is when the Scripture applieng it selfe to speake vnto men after the manner of men doth attribute the partes of mans bodie vnto God the worshippe of God is not at all woont to bee tied vnto them 3 Lastly God spake these thinges after the manner of men to help our infirmity but he for-bad Images 4 God of oulde presented himselfe to be seene in mans shape Therefore we may also follow the like signes and semblances Auns God indeed mooued by certaine reasons thereunto did so but he hath forbidde vs to followe it For it is lawfull for God to manifest himselfe what way soeuer he will but it is not lawfull for any creature to represent god by any such signe as himselfe hath not commaunded And those visible shapes had god present with them to commaund promise and heare them vnto whom he manifested himselfe which cannot bee saide of such Images as imitate those shapes without flat Idolatry and therefore the saints did well in adoring god at them or in them as beeing after a speciall manner there present which to doe in these is impious and Idolatrous because it is done through the boldnesse and vanity of man without any commaundement or promise from god Lastly those visible shapes continued so long as it pleased the Lord to vse them for to manifest and shew himselfe and therefore could they not bee drawen to Idolatry But Images and pictures which men make to represent the manifestations of god were neither ordained to manifest god nor to represent or resemble those auncient manifestations of god and therefore are they an obiect and an occasion of Idolatry 5 It was lawfull for the Israelites to haue resemblances figures Cherubin Seraphin Palm-trees and diuerse pictures in Salomons Temple Therefore it is lawful also for Christians to haue Images in their Temples Aunswere The figures resemblances of diuerse thinges and liuing creatures as Oxen Lions Palm-trees Cherubins and such like painted in the temple of Salomon were warranted by the word of god But the word of god is flat against those Images which the Papistes haue in their Churches 2 The Images which were painted in Salomons temple were such as could not easilie be drawen by anie man into abuse 3. God had this cause for which he would haue those Images to bee painted in the temple that namelie they should be types of spiritual thinges but this cause is now taken away by Christ THE SECOND PART OF THE SECOND COMMANDEMENT THIS part forbiddeth any worshippe to be giuen vnto Images not only that which is giuen thereby or referred to creatures but that also which is referred vnto god himselfe Obiection 1. The honour which is giuen vnto the sign is the honour of the thing signified Images are a signe of God Therfore the honor which is giuen vnto Images is also giuen vnto God Ans The honour of the signe is also the honour of the thing signified namely when the sign is a true sign that is ordained by him who hath autority to ordain it wheÌ also that honour is giuen vnto the sign which the right and lawfull author of it willeth to be doone vnto the signe For not the will of him that honoureth but of him that is honoured is the rule which must prescribe the due honour Now God hath forbidden any Images to be erected vnto him and therefore Images are no true signes of god 2 Obiection Whatsoeuer contumelie is done vnto the signe that redoundeth on God although the signe bee not instituted by his commaundement Therefore the honor also that is giuen to the signe redoundeth on God although that honour bee not commaunded to be giuen vnto the signe Aunswere This reason doth not folowe because then are contrary thinges rightly attributed vnto contraries when the contrariety of the attributes dependeth of that according to which the subiect is opposed not of some other thing So we grant that contumely against God followeth indeede the contumely against the signe albeit the signe were not instituted by God but not simply in respect of the signe it selfe vnto which that contumely was done but in respect of his corrupt and bad wil who by shewing contumely against the signe which is thought to represent God purposeth himselfe and is minded to despite with contumely and reproch God himselfe For to the shewing of despite and contumely against god it sufficeth if there bee any intent or purpose of departing from his commaundement But if through a desire that we haue to auoide Idolatry we detest Images and other false reputed signes of god by this contumely doone vnto the signes we rather promote further aduaunce gods glory But the honor of god doth not folow the honor of the sign except both the honor and the signe be ordained by God 3 Obiection Jf it bee lawfull to haue the Jmages of noble and renowmed men much more is it lawful to haue the Jmages of Angels and Saintes Aunswere 1. The lawfull hauing of the Images of noble and worthie men and the giuing of honour vnto them must bee warily and rightly vnderstood 2. The Images or monuments of notable men must bee such as may not bee drawen into Idolatrie 3. Where the antecedent proposition is taken in this sense in which it may be grounded the consequent also may be graunted of the like monuments or the like honour But if in the sequel or consequent that bee transferred to Images and superstitious honour which might haue beene granted in the antecedeÌt being rightly vnderstood the consequence is to be denied in respect of that ambiguity and diuersitie of meanings and in respect of the dissimilitude vnlikenesse of the honour and monuments That honour of monuments is lawfull which is a gratefull and honorable memorie of those whose monuments they are and also that which is applied to that vse which themselues would haue it and not to the worship of them or to the woorshippe of God by their monuments And such lawfull monuments which caÌnot be drawen into Idolatry we must not deface through a desire of despiting or reproching them whose monuments they are The obedience of this second commaundement consisteth as we haue seene in the true woorship of God The vices which are repugnant vnto this second commandement are 1 Jdolatrie which is a false or superstitious worship of God Idolatry is of two sorts 1 When a false God is worshipped that is when in place of the true god or besides him that honor or worship is giuen to some either imaginary or existent thing which
nothing vnto his words least he reproue thee and thou bee found a liar And 1. Timoth. 1. Commaund some that they teach none other doctrine 2 The ciuill ordinances of men which are determinations and prescriptions of circumstances necessarie and profitable to the keeping of the morall commandements of the second Table Such are the positiue Lawes of magistrats parents masters of al who bear rule ouer others in the ciuil state The obedience of these Lawes as touching the generall is the worshippe of God because the generall thereof is morall and commaunded by God himselfe namely obedience towards magistrates and others which beare rule in the common-wealth But as concerning the special of the action or as touching the circumstances it is no diuine worship because those woorkes are diuine woorshippe which must necessarilie be doone in respect of Gods commaundement although no commandement or respect of any creature were adioined but these except they were commanded by the magistrates might be done or omitted without any offence against god but yet notwithstanding such ciuil ordinances of magistrates and other gouernours binde the consciences of men that is we must necessarily perfourme them neither are they neglected without the displeasing of God and therefore by reason of these commandements of Magistrates we are bound also to performe the works enioined vs by these commandements euen although wee could omit them without giuing any offence if wee meane to reteine our obedience pure and sound So to carrie weapons or not to carry weapons to pay a lesser or greater tribute or subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to bee rendered vnto the Magistrate is Gods worshippe Therefore if the Magistrate neither command nor forbid either it is free to be either but if he command any one thing he sinneth whosoeuer doth the contrarie although he coulde keepe it neuer so close neither offend any man thereby The reason is because the generall namelie obedience towardes the Magistrate which is gods worshippe is violated Wherefore these specials and particulars are by an accident made the worship of god to wit by the commaundement of the Magistrate 3 The Ecclesiastical or Ceremonial ordinances of men which are determinations or prescriptions of circumstances necessarie or profitable for the keeping of the commaundementes of the first table For they belong either to the keeping and maintaining of order and comelines in Church-assemblies and in the Ecclesiastical administration of the ministerie or to externall exercises of godlines both publique and priuate or to auoide the giuing of offence vnto the weaker to bring them vnto the Church and knowledge of the truth Of which kind are the time place form course of sermons prayers readings in the Church likewise fastes the manner of proceeding in election of ministers in gathering and distributing almes and such like whereof god hath commaunded nothing in speciall The generall also of these Lawes as of the ciuil is moral if they be rightlie profitably made and therefore is it the worship of God as it is gods worship to heare the woord of god to pray vnto god as wel publiquely with the company of the faithfull as priuately to bestowe almes vpon our poore brethren to receiue the sacramentes But the Ceremonies themselues are not onelie no worship of God but neither doe they binde mens consciences neither is the obseruation of them necessarie except the omitting of them breede offence So it is no worship of god but a thing indifferent and not binding mens conscience to vse this or that forme of praier at this or that time at this or that houre in this or that place to heare the woorde of god to pray to receiue the sacraments Neither hath the Church onely this right and power to constitute or abrogate or alter by her owne authoritie these ordinances as she iudgeth it to be most expedient for her common edification but the consciences also of particular men reteine this libertie so that they may either omit these or doe otherwise without any offence against god if there arise no scandal or offence thereby among men that is if they doe it neither of contempt or neglect of the ministerie nor of wantonnes or ambition or of a desire of contention noueltie nor with the offending of weake ones The reason is because then lawes are rightlie obserued when they are obserued according to the mind and purpose of the law-giuer But the Church ought to will that such ordinances and statutes as are made concerning thinges indifferent bee obserued not in respect of her owne authoritie or commaundement but onely for the maintenance of order and comlinesse and for the auoiding of scandals and offences Wherefore as long as comlinesse or order is not violated neither offence giuen it leaueth euerie mans conscience free to himselfe For not in respect of the Churches or ministers commandement but in respect of the iust causes of commaunding thinges indifferent are necessarily sometimes to be done or to bee omitted and the conscience is hurt not by the neglect of any humane commaundement as in ciuill matters but by the neglect of the causes for which they are commaunded Hither belongeth the precept of Saint Paul 1. Cor. 10.27 Jf anie of them which beleeue not call you vnto a feast and if yee will goe whatsoeuer is set before you eate asking no question for conscience sake But if anie man saie vnto you this is sacrificed vnto Jdoles eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is And the conscience I saie not thine but of that other For why should my libertie be condemned of another mans conscience For if J thorough Gods benefite bee partaker why am I euill spoken of for that wherefore J giue thankes Likewise the Decree of the councell of the Apostles Acts. 15. Of thinges sacrificed to Jdols of bloude and that which was strangled Likewise the precept giuen concerning women to be couered 1. Cor. 11. Likewise the Lordes daie substituted by the Church in place of the Sabboth for the exercise of the ministerie c. Reply If the edictes of Magistrates binde mens consciences why then doe not the traditions of the Church bind them also Answere God gaue this power and authority of making ciuill lawes vnto the Magistrate and hath strengthened it with this band in that hee threatneth and denounceth his anger against them which breake these lawes but vnto the Church and to his Ministers hee hath not giuen any such authoritie but yet notwithstanding hee would haue these lawes and constitutions to bee obserued which the Ministers the Church of their own authoritie command not for any necessity that there is of obeying these lawes commaunded by the Church but according to the rule of charitie that is for a desire of auoiding offence This aunswere is deliuered in these
is that some certaine time be alotted to the ministery of the Church or to the publick seruice of God The other part is Ceremoniall and Temporarie namely that that time be the seuenth day that therin be kept the Leuitical ceremonies That this part bee temporarie and the other perpetual is vnderstoode by the end of the commaundement and by the causes of both parts whereof more shal be spoken afterwardes Now we wil in few words expound the wordes both of the commaundement and of the reason adioined vnto the commandement Which being once knowen so much the easier shal bee vnderstoode those things which are afterwardes to bee spoken concerning the sabboth Remember thou keep holy the sabboth daie that is with great care and religion keepe holy the sabboth day Not without cause doth God so seuerely commaund the keeping of the sabboth 1. Because the breach and violating of the sabboth is the breach and violating of the whole worship of God For the neglect of the ministery doth easily corrupt the doctrine and worship of God 2. Because by the exacting of the ceremoniall or typical sabboth God would signifie the greatnesse and necessitie of the spiritual sabboth 3. Because god wil haue the external sabboth to serue for the beginning and perfecting of the spiritual sabboth in vs. 4. Because he willeth the sabboth to bee kept holy and to be sanctified that is that sinnes should be eschued and auoided therein good works done and that it should not be spent in slothful idlenesse Now god is otherwise said to sanctifie the sabboth than are men God is saide to sanctifie the sabboth because he appointeth it for diuine worship men are saide to sanctifie it when they referre it to that vse vnto which god hath appointed it Thou and thy sonne and thy daughter c. He will haue also our children and familie to cease from their labours for two causes 1. Principallie that these also may be brought vp by their parents and masters in the seruice of God and may be admitted vnto the ministerie of the Church For God will haue these also to be members of his Church 2. Because hee will haue especiallie on the Sabboth day loue and bountifulnesse towards our neighbour to be shewed and seene in the Church The strainger c. Hee willeth also straingers to intermit their labours and that if they were conuerted vnto true religion because they were of the houshold of the Churche if they were infidels he commandeth it theÌ not in respect of themselues but in respect of the Israelites 1. Least by their example they should giue offence vnto the Church 2. Least their libertie might bee an occasion vnto the Jewes to accomplishe by them those labours which it was not lawfull for them to woorke by them selues and so the lawe of God should bee deluded Hereby is aunswere made vnto three questions 1. Whether other nations were also bound to the Mosaical ceremonies if any of them liued among the Iewes 2. Whether they which are aliens from the church may or ought to be forced to religioÌ 3. Whether the sacraments among which was also the Sabboth ought to be coÌmon vnto Infidels with the Church Vnto these questioÌs we thus answer As concerning binding constraint the strangers which conuersed among the Iewes were not forced either to al ceremonies or to religion but to external discipline which was necessary for the auoiding of breeding offences in the Church wherein they liued For a Magistrat ought to be a maintainer of discipline order according to both tables of the Decalogue amongest his subiectes and to forbid manifest idolatry and blasphemies Moreouer as coÌcerning the binding there was a peculiar consideration and respect of the sabboth which was not then first by Moses prescribed vnto the Israelits but commanded by God from the beginning of the world vnto all men and so did bind all men vntill the comming of the Messias Although indeed this commaundement and ordinance was so growen out of vse among other nations that they accounted it among the number of the chiefe reproches wherewith they derided and scoffed at the Iewes Furdermore the sabboth was no sacrament vnto Jnfidels because neither did the promises belong vnto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but onely for auoiding of offence and for preuenting of such occasion of breaking the sabboth as might bee giuen by them vnto gods people These thinges are also the better vnderstood by this that their cattle also are commaunded to rest whose rest had no respect or consideration either of Gods woorshippe or of a Sacrament but was commaunded only in respect of men 1 That all occasion of labouring might be cut off by forbidding the labour or vse of their beasts 2 That also they sparing brute beasts might learne how greatly God wil haue regard to be had of mercie and fauourablenesse towards men For in sixe daies This reason which is annexed vnto the commaundement is drawne from Gods rest appertaineth to the ceremonial commaundement concerning the Seuenth day And rested on the seuenth day That is hee ceased to create anie newe partes of the world as being nowe perfect and such as god would haue it to be This seuenth day he consecrated to diuine seruice 1. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof And so the imitation of this rest is double Ceremoniall or signifieng and Morall or spirituall or signified 2. That this rest of the seuenth day might bee a monument of the creation then finished and absolued by God and of his perpetuall preseruation and gouerning of his worke euer since that day vnto his owne glorie and the safetie of his chosen and that so it might be a pricke to stir vs vp to the consideration magnifieng of Gods workes towardes mankind Furdermore God did not therefore grant six daies vnto labour and the seuenth to diuine woorship that on other daies the worshippe of God shoulde bee omitted but hee requireth these two thinges 1 That on the sabboth day there bee not onely a priuate seruing of God as on other daies but also a publike seruing of him in the Church 2 That on that day all other labours should giue place both to the priuate and publicke seruice of God which on other daies euerie one doth exercise according to his vocation We are furder to beware of a Jewish superstition which Christ also doth once again refute in the Gospel namely to thinke it vnlawfull to performe on the sabboth day whatsoeuer woorkes belonging to the necessitie either of his owne life or of anothers For by the end of the commaundement it appeareth that only seruile woorkes or such as hinder the exercise of the ministerie are forbidden of God but not those which hinder not the
publicke seruice of God but rather furder foster and aduance the same So Matth. 12. Christ defendeth his Disciples pulling the eares of Corn on the sabboth day to driue awaie hunger and himselfe healeth a man hauing a dried hand Luk. 14. Christ saith that an Ox or any beast falling into a pit on the sabboth may be drawen out thence without any sin Macchabaeus fighteth on the sabboth day that there might be some preserued which should keep the sabboth 2. Mac. 15. And of the like actions there are two reasons giuen 1. Mac. 2.40 Jf wee all doe as our brethren haue done and fight not against the Heathen for our liues and for our Lawes then shall they incontinently destroy vs out of the earth Therefore they concluded at the same time saying whosoeuer shall come to make battle with vs vpon the Sabboth day wee will fight against him For the maintenance of their life and religion they say it is lawfull to fight euen on the Sabboth day By the same reasons doth Christ defend his Disciples and himselfe Mat. 12. citing a place of Hosea cap. 6. If yee knew what this is J will haue mercie and not sacrifice yee would not haue condemned the innocent And Mar. 2. The Sabboth was made for man and not man for the Sabboth that is ceremoniall woorks must giue place to morall woorkes so that rather the ceremonies must be omitted than such woorks of charity as our necessitie or the necessity of our neighbour requireth And Mat. 12.5 Haue ye not read in the Law how thaâ on the sabboth daies the Priests in the Temple break the Sabboth are blamelesse But I saie vnto you here is one greater than the Temple Also Ioh. 7.22 Ye on the Sabboth daie circumcise a man If a maÌ on the Sabboth receiue circumcisioÌ that the Law of Moses should not be ye broken be angrie with me because J haue made a man euerie whit whole on the Sabboth daie By which words hee sheweth that such workes as hinder not the vse of the Sabboth but rather further establish it such as are the workes which appertaine so to the seruice of god or sacred ceremonies or to charity and loue towards our neighbor as that present necessitie will not suffer them to bee differred vntill another time do not breake or violate the Sabboth but are most of all required to the right and lawfull obseruation and keeping of the Sabboth Now we are furder here to obserue that there is a three-fold difference of forbidding works and sinnes 1. Labors are forbidden but in a respect only to wit as they hinder the ministery of the Church or as they giue offence to our neighbour But sinnes are simply forbidden 2. Labours are forbidden onlie to be vsed on the sabboth daie sinnes are forbidden at al times 3. The ceasing from labors is a type of ceasing from sinnes which is the thing signified by that type What things are remaining to bee knowen concerning the sabboth wee will now consequently goe forward to declare And because one part of this commandement is ceremonial we shall not vnfitly afterwards adioine the common place coÌcerning ceremonies Lastly we wil annex in brief wise vnto these the common place concerning the ministery of the church because by this commaundment is the external publique seruice of god enacted and therefore also the ministery it selfe of the church and the vse honor thereof OF THE SABBOTH The chiefe Questions 1 How manifold the sabboth is 2 The causes for which the sabboth was instituted 3 How the sabboth is sanctified or kept holy 4 How the sabboth is broken or prophaned 5 How the sabboth belongeth vnto vs. 1 HOW MANIFOLD THE SABBOTH IS THE sabboth signifieth a quietnesse or rest or ceasing from labours 1. Because god rested on that daie namely from making any new or moe kindes of creatures though not from preseruing of the same which he had made or from continuing the generation of the singulars of euery kind 2. Because the sabboth is an image of the spiritual rest to come 3. Because wee also and our families and our cattel are to rest and cease from our woorkes on that daie not from al woorkes but from houshold and ciuil works and from others of the like kind that god may then shew and exercise in vs his works And this concerning the name of the sabboth Furthermore the sabboth is of two sorts Internal and external The Jnternal or Moral or spiritual is the studie of the knowledge of God and his works of auoiding sinnes and of worshipping God by confession and obedience To be short The spiritual sabboth or spiritual rest is a ceasing from sinnes and an exercising of the workes of God This sabboth although it bee continuall perpetual with the godly yet is it begun in them in this life and is called the sabboth both because this is that true rest from labours miseries and the consecration of vs to gods worship and also because it was in times past signified by the ceremonial sabboth And this spritual Sabboth shall be perfectly perpetuallie continued in the life to come wherein is a perpetual worshipping magnifieng of God al those labours being left and surceased wherein wee are now busied and occupied The external or ceremonial sabboth is a certaine time ordained and instituted by god in the church dedicated to a ceasing from workes and labours and giuen to the ministerie of gods word to the administration of the sacraments or to the external publick worship of god This ceremonial sabboth was necessary in the old Testament to be the seuenth day that on that day as also on other holy daies the Leuitical ceremonies should be obserued This selfesame ceremoniall sabboth is a thing Indifferent in the Newe Testament This Externall sabboth is also of two sortes Immediate and Mediate Immediate is that which was immediatelie instituted by god himselfe this was diuersly takeÌ in the old Testament Namely 1. It signified daies as euery seuenth day which was in a more peculiar sense called the sabboth both in respect of Gods rest from the creation of the worlde and in respect of that rest which was commanded the people of God to bee kept on that day It signified also other festiual daies wherein the people were to rest as on the seuenth day So it is the first day of the Paschal feast called the sabboth Leuit. 23 and in the same place the feast of Trumpets is called a sabboth likewise the feast of Tabernacles 2 It signified also the whole seuen daies or the whole weeke was called by the name of the chiefe day the sabboth Matth 28. Now in the end of the sabboth when the first daie of the sabboth that is of the weeke began to dawne 3. It was taken for euerie seuenth yeare wherein the Iewes were commaunded to intermit the tillage of their fieldes The commaundement is giuen them in Leuit. 25 4 26.35 And hereof
also the whole seuen yeares were called sabbothes Leuit. 25.8 Thou shalt number seuen sabbothes of yeares vnto thee euen seuen times seuen yeares The Mediate externall Sabboth is that which God dooth mediatelie constitute by his church such as is in the New Testament the first day of the weeke to wit sundaie or rather The Lords daie which was instituted for the seuenth day or sabboth day in respect of Christs resurrection 2 The causes for which the sabboth daie was instituted THE final causes or endes for which the sabboth daie was instituted are these 1. The publique seruice and worship of god in the church exercise of praiers confession obedience in which consisteth the study of the knowledge of GOD of good woorkes and thankfulnes God will and therefore doth hee especially ordaine the sabboth that hee bee worshipped and inuocated of vs in this life not only priuately but also by the publique voice of the Church 2. The mainteinance and preseruation of the ministerie of the church which is an office and function instituted by God to teach and instruct the Church concerning God and his will out of the word of God deliuered by the Prophets and Apostles and to administer the sacramentes according to Gods holy institution This is not the least end for which the sabboth was ordained For this ordinaunce and publique preaching of the doctrine being ioined with praier and thankes-giuing and with the vse of holy rites is a publique exercise stirring and cherishing faith and repentaunce 3. It was instituted that it might be in the old testament a type signifieng the spirituall and euerlasting sabboth Ezech. 20.12 Moreouer J gaue them also my sabbothes to bee a signe betweene mee and them that they might know that J am the Lord that sanctifie them 4. It was instituted for a circumstaunce of the seuenth daie that namely the seuenth day might aduertise meÌ of the creatioÌ of the world of the ordering and menaging of things to be done and of that meditation which they are to vse in considering gods workes which hee in sixe daies created and accomplished 5. That on that daie the works of charitie bountifulnesse and liberalitie should be exercised 6. For the bodilie rest both of men and beastes but of beastes in respect of man 7. That men should prouoke one another by their example to godlinesse and to the praising and honouring of god Ps 22.22 J wil declare thy Name vnto my brethren in the middest of the congregation wil I praise thee 8. That the church maie be seen and heard among men and be discerned froÌ the other blasphemous idolatrous multitude of men and that they maie ioine themselues thereto who are as yet separated from it So was in the old Testament also the sabboth a marke distinguishing the people of Israel from all other nations 3 How the sabboth is sanctified or kept holy THE works which are to be done on the sabboth daie or the partes of the sanctifieng of the sabboth day are comprehended in the word Sanctifieng which parts we will briefly expound The partes then of the sanctifieng of the sabboth are 1. Rightly and truly to teach and instruct the church concerning god and his wil. The teaching which is here commanded is of another kinde from that which was mentioned in the third commaundement For there it belongeth to euery priuate person to teach heere the function of teaching is enioined as proper vnto certaine persons and that vnto such persons as beeing furnished from aboue with necessary giftes are lawfully called by the church vnto this function and vnto them is it enioined in this commandement that they propound and deliuer found doctrin to al men both in publick assemblies and in priuate instruction 2 Rightlie to administer the sacraments according to Gods diuine institution This likewise must bee perfourmed by the ministers of the Church lawfullie called to discharge this function And as the doctrine so also this administration of the sacraments is not tied to certaine daies but it sufficeth if the administration be publique and be done by the ministers who beare a publique person and represent in the ministery the person of god himself talking with men and if also in the assemblies of the Church those thinges be done by theÌ which god hath tied annexed vnto the ministers So circuÌcision was administred on any day which fel out to be the eighth froÌ the Infants natiuity So Baptism also may be administred at anie time Act. 8. 10. But the administration of the sacraments ought chieflie to be exercised on the Sabboth daie Therefore Num. 28. 29. besides daylie sacrifices there are certain sacrifices appointed which were to be perfourmed on the Sabboth on festiual daies Furdermore this administratioÌ must be in publike assemblies For so Christ also instituted his supper as which amongst other ends must be also a boÌd of church assemblies to be administred in the assembly of the church bee it great or be it small Mat. 26. Drinke ye all of this Vnto the right administration also of the sacraments belongeth the excluding and debarring of those whom God hath commaunded to be excluded from them Like as it was not lawful for those that were aliens from the Country and religion of the Iewes neither for any of the vncircumcised to eate of the Paschal Lamb Exo. 12. So neither ought the church to admit vnto the Lords supper those that are not baptised or those that are baptised but yet are aliens in their Doctrine and manners from Christianity 1. Cor. 10 11. 3 Diligentlie and dailie to frequent the publique assemblies of the Church and there attentiuelie to giue eare vnto the Heauenlie Doctrine plainlie opened and deliuered and diligentlie to meditate after thereon and examine it but especially to spend those daies which are deputed vnto the ministery seruice of God in reading meditation and in discoursing of diuine matters These things are made manifest by the nature and necessary dependancie of Correlatiues For if god will haue some to be teachers hee will also haue some to be hearers and learners of this Doctrine And the study of learning is not without priuate Meditation Therefore haue the men of Beraea their commendation Acts. 17.11 Thus they receiued the word with all readinesse and searched the Scriptures dailie whether those things were so But vnto them especially is the study of knowing the Doctrine of god enioyned who either serue or hereafter are to serue and minister vnto the Church 1. Tim. 4.13 Giue attendance to reading to exhortation and to doctrine And 1. Tim. 3. and 2. Tim. 2. Paul will haue the minister of the Church to be fit and able to instruct and to refute the aduersaries 4 To vse the sacraments according to gods Jnstitution So god commaunded the Passeouer to be celebrated in a solemne assemblie of the people and vnto other holy daies and sabbothes he assigned certaine sacrifices And in like manner god will that
of thinges that were to bee fulfilled by Christ namely of sanctification and euery type must giue place to the thing thereby signified Likewise it was a seuering or distinguishing of the Iewes from other nations but this seuering and distinction was taken away by christ 3 The Lord saith of the sabboth daie Jt is a signe betweene mee and the children of Jsrael for euer and an euerlasting couenaunt Aunswere 1. The ceremonial sabboth was perpetuall vntil Christes comming who is the end of ceremonies 2. The sabboth is eternal as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old testament eternal euen the kingdome of Dauid also which yet was to be ouerthrown before the comming of the Messias 4 We grant the Mosaicall ceremonies to be changeable yet it followeth not thereof that the Lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabboth daie Aunswere The ceremonies which were ordained by God before Moses are also changeable because they were types of the benefites of the Messias to come and therefore are by his comming abolished as circumcision which was giuen vnto Abraham as also the sacrifices which were prescribed vnto our first Parents 5 The lawes which were giuen of God before the fall are not types of the benefites of the Messias and binde all mankind for euer for then was not giuen as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabboth of the seuenth daie was ordained by God assoone as the creation of the world was finished before the fall of mankinde Therefore it is vniuersal and perpetual Aunswere The Maior proposition is true concerning the morall lawe the notions whereof were imprinted in mans minde at the first creation but it is not true as touching the ceremonie or obseruing of the seuenth day as which after the fall was made a type of the benefites of the Messias in the Mosaicall lawe therfore in like maner as other ceremonies which were either then or before instituted it became subiect to mutation change by the comming of the Messias For god would not haue the shadowes of thinges to continue or remaine the thinges themselues being once come and exhibited Wherefore albeit we graunt that the exercises of diuine woorship were to haue beene kept on the seuenth day according to the commaundement prescript of the Decalogue as well if men had neuer sinned as nowe after they sinned yet notwithstanding seeing god hath enrolled this ceremonie amongest the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies 6 The cause of a law beeing perpetual doth make the lawe it selfe also perpetual The memorie and celebration of the creation and the meditation on the works of God is a perpetual cause of the Sabboth Therefore the Sabboth is perpetual Aunswere A law is made perpetuall or vnchaungeable by reason of an vnchangeable cause that is if that cause it doe necessarily or perpetually require this lawe as an effect or meane but not if at other times that ende may bee there come vnto by other meanes or if the Law-giuer may as wel obtaine the same ende by another Law In like maner seeing also this Lawe of sanctifieng the Sabboth of the seuenth day being repealed abolished we may neuertheles godlily holily by other means meditate on gods works it foloweth not that this law of the ceremonial Sabboth is perpetual although the memorie celebration of Gods creation workes ought to be perpetual and therefore hath the Church by common consent according to Christian libertie well chaunged this ceremonie of obseruing the seuenth day being taken away by Christ hath substituted in the place of the seuenth day the first day of the weeke yet so that there is obserued no difference of daies which is vtterly forbid in the Church seeing one day is not holier than another Wherefore also great difference is there betweene the Christian obseruing of the Lords day and the Iewish obseruing of the seuenth daie For 1 It was not lawfull for the Iewes to change the saboth or to omit it as being a part of ceremoniall woorship The christian church retaining still her libertie alotteth the first day vnto the Ministerie without adioyning any opinion of necessitie or woorship 2 The olde ceremoniall Sabboth was a type of things to be fulfilled in the new Testament by christs but in the new Testament that signification ceaseth and there is had regard onlie of order and comelinesse without which there could be either no ministerie or at at least-wise no well ordered ministerie in the church OF CEREMONIES The speciall Questions 1 What Ceremonies are 2 Howe the Ceremoniall Lawes differ from the Morall Lawes 3 How manie sortes of Ceremonies there are 4 Whether the Church maie ordaine Ceremonies 1 WHAT CEREMONIES ARE. CEremonies are external solemne actions ordained in the Ministerie of the Church either for order sake or for signification 2 How the ceremoniall Lawes differ from the Morall 1 CEremonies are temporarie the Morall are perpetuall 2 The Ceremonies are done all alike The Morall are not doone alwaies alike 3 The Ceremonies signifie The Morall are signified 4 The Morall are as the generall The Ceremoniall are restrained in speciall 5 The Ceremoniall serue for the Morall The Morall are the end or scope of the Ceremoniall 3 How manie sorts of Ceremonies there are CEremonies are of two sorts some commaunded by God some ordained by men Those that are commanded by god cannot be changed but by God only and those are either sacrifices or Sacraments A sacrifice is an obedience which wee performe to God A Sacrament is a token whereby God testifieth somewhat to vs. Those ceremonies which are ordained by meÌ may be changed by the aduise of the church if there bee good causes for the changing and alteration of them 4 Whether the church may ordaine ceremonies THE church maie and ought to ordaine ceremonies because without defining and determining of circumstaunces the Moral cannot be kept There are notwithstanding certaine conditions to bee obserued by the Church in ordaining ceremonies namely They must bee such ceremonies as are not impious but agreeable to the word of the Lord. Secondly they must not be superstitious so that wee must not thinke them necessarie to be done nether must they be done with offence Thirdly they must not be too many 4. They must not be idle and vnprofitable but must al tend to edifieng OF THE MINISTERIE The chiefe Questions 1 What the Ministerie is 2 What are the degrees of Ministers 3 For what end and purpose the Ministerie was instituted 4 Vnto whom the Ministerie is committed 5 What are the duties and functions of Ministers 1 WHAT THE MINISTERY IS THE Ministerie is a function by God ordained of teaching
Gods word and administring his Sacraments according to his diuine ordinaunce The partes then of the Ministerie of the Church are two 1 To preach Gods woord 2 Rightlie to administer the Sacraments 2 What are the degrees of Ministers OF Ministers some are immediatelie called of God some mediatelie by the Church Jmmediatelie were called the Prophets and Apostles The Prophets were Ministers immediatelie called of God to teach and open the doctrine of Moses and of the promise the Messias to come as also to correct their maners in the Church and common-wealth of Moses and to vtter prophecies of euentes in and without the Church hauing a testimonie and warraunt that they could not erre in doctrine The Apostles were Ministers immediatelie called by Christ to preach the doctrine concerning the Messias nowe exhibited and to spreade it throughout the whole world hauing a testimonie warrant that they could not erre in doctrine Mediatelie were called 1. The Euangelists who were helpers of the Apostles in their labour and were sent of the Apostles to teach diuerse Churches 2. Bishops or Pastours which are ministers called by the Church to teach the woorde of God and to administer the Sacraments in some one certaine Church 3. Doctors who are ministers called by the church to teach in some certaine church 4. Gouernors who are ministers chosen by the iudgement of the church to administer discipline and to ordaine thinges necessarie 5. Deacons who are ministers chosen by the church to take care for the poore and to distribute Almes 3 For what end and purpose the ministerie was instituted GOD would that in all ages of the world there should be publike assemblies of the church in which the true doctrine concerning God and his will might bee heard chieflie for these causes 1. That God maie bee magnified and inuocated in this life by mankinde not onelie priuatelie but also by the publique voice of the church Psal 68. Giue thankes vnto God in the congregations 2. That the publique and ordinarie preaching of the doctrine the pouring out of praiers and giuing of thankes and the vse of the sacramentes maie bee an exercise to stirre vp and cherish faith and godlines as which without exercises doth easilie through our infirmitie waxe colde Ephes 4. He gaue some Apostles some Prophets and some Euangelists and some Pastors and Doctors for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ 3. That men maie prouoke one another by their example vnto godlines and to the magnifieng and praise of God Psalm 22.22 I wil declare thy name vnto my brethren in the middest of the congregation will J praise thee 4. That there maie bee preserued and maintained a consent and agreement in the church in the doctrine and worship of God Eph. 4. He gaue Pastors and Doctors for the gathering together of the Saints till we all meete together in the vnitie of faith 5. That the church maie be seene and heard among men and maie be discerned from the other blasphemous Idolatrous multitude of men And he wil haue the church to be seen beheld that the elect may be gathered vnto it that the reprobate may be made more excuseles while they contemne and endeuor to represse the voice and calling of God which they haue heard Rom. 10.18 But haue they not heard No doubt their sound went out through all the earth and their woordes into the ends of the world 2. Cor. 2.14 Now thankes bee vnto God which alwaies maketh vs to triumph in Christ and maketh manifest the fauour of his knowledge by vs in euerie place for we are vnto God the sweete sauour of Christ in them that are saued and in them that perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life 6. That God maie applie himselfe vnto our infirmitie in teaching men by men 7. That hee maie shewe his loue towards man in that he will haue men to be ministers of that great worke which also the sonne of God did administer Nowe these causes belong not to any one certaine time but to all times and ages of the Church and world Wherefore god wil alwaies haue the ministerie of his Church preserued and the vse thereof frequented and therefore the generall ground of this commaundement or the morall part thereof doth bind all men euen from the beginning of the woorld vnto the end namely that some Sabboth be kept by them that is that some time be allotted vnto publique sermons and praiers and to the administration of the sacraments 4 Vnto whom the ministerie is to be committed VNTO whom the ministery of the Church ought to be committed Saint Paul plainly deliuereth in his Epistles to Timothy and to Titus And briefly to comprise them The ministerie of the Church is to bee committed 1. Vnto men 2. hauing a good testimonie in and without the church 3. able to teach that is Rightly vnderstanding the doctrine and hauing giftes in some measure rightly to propound the same 5 What are the duties and functions of Ministers THE duties and functions of Ministers are 1. Faithfullie to propound and deliuer the true and sound doctrine of God that the church maie know vnderstand it 2. Rightlie to administer the sacraments 3. To go before and shine vnto the church by their example of Christian life and conuersation 4. To giue diligent attendaunce vnto their flock 5. To yeelde their seruice in such iudgementes as are exercised by the church 6. To take care that regard and respect be had of the poore THE FIFT COMMANDEMENT HONOR thy Father and thy Mother that thy daies maie be long in the land which the Lord thy God giueth thee Now followeth the Lawes of the second table of the Decalogue the obedience whereof doth as well verilie respect God as the commaundements of the first table but the woorkes are immediately exercised towards men For the subiect of the second table is our neighbor Of which subiect this is affirmed Thou shalt loue him as thy selfe like as Christ also briefly comprised the summe of the second table saying Matt. 22.39 And the second is like vnto this Thou shalt loue thy neighbour as thy selfe He saith that the second commaundement is like vnto the first or great commaundement or the second table is like vnto the first table which is thus to be vnderstoode 1. As touching the kind of the chiefe worship of God the second table is like vnto the first and so is the second said to be like vnto the first in respect of the ceremonial which are not the chiefe worship 2. As touching the kinds of eternal punishment because the transgression of both tables meriteth eternal punishment 3. As touching the vnseparable coherence of the loue of God and our neighbour For our neighbor cannot be loued without the loue of God the loue of God is declared
Al stubburnes and disobedience and cruelty 3. Making shew semblance of obseruing our duty and hypocrisie 2 Vnto particular distributiue iustice are opposed 1. Error which taketh away an office from him vnto whom it is du and giueth it vnto another who should not administer it or vnto whom it doth not agree 2. Rashnes or accepting of persons partiality in distributing offices or in giuing honors or in bestowing rewards 3 Vnto sedulitie is opposed 1. Negligence or slothfulnesse which either doth not looke after matters or doth willingly let them passe and perfourmeth the parts of his duty either not willingly or not entirelie or not diligentlie 2. A shew of diligence which dooth his duty chiefly for his owne glory commoditie sake 3. Curiositie which intrudeth insinuateth himselfe into other mens duties 4. Arrogancie which giueth that vnto himselfe which he hath not or bosteth of that which he hath 4 Vnto grauitie are contrarie 1. Leuitie not obseruing seemlinesse or conueniencie or constancie or not hauing a desire of reteining his good name estimation 2. Swelling or ambition which is to lift vp him-selfe in respect of his owne calling or gifts and to contemne and neglect others to be aspiring to higher places to seeke the applause and approbation of man not for anie desire of Gods glory or of his neighbours safetie but onelie for an ambitious humour and desire of preeminence 5 Vnto Modestie are repugnaunt 1. Jmmodestie which reteineth not a seemlie conueniencie in words deeds behauiour and apparell 2. Arrogancie which in opinion speech challengeth more vnto him-selfe than his strength will beare or doth either admire his owne gifts or vaunt of them without need 3. Shewe of modestie which is in his admiration of himselfe yet to extenuate and debase himselfe to be backwards in receiuing of honors or offices which a man desireth to hunt after his owne praise or an opinion of modestie 6 Vnto loue are repugnant 1 Vnnaturalnesse which either hateth or doth not affection and loue those which are neere of bloud vnto him neither is carefull of others safetie 2 Jndulgentnesse or cockering which for the loue of any either winketh at their sinnes being pernicious either to themselues or others or dooth gratifie them in thinges forbidden 7 Vnto Thankefulnesse are repugnant 1 Vnthankefulnes which doth not acknowledge or doth not professe the author and greatnesse of the benefit receiued or doth not endeuour to perform mutuall duties 2 Vnlawful gratifieng or parasite-like flattering 8 Vnto Aequitie are repugnant 1 Jmmoderate and vnlawfull rigor in censuring of those that sinne through infirmitie without any enormous harming either of their own safetie or others 2 Slackenesse not punishing or reprehending according to his place enormous faults 3 Flatterie which for to currie fauour and for commodities sake praiseth that which is not to be praised or attributeth greater thinges vnto one than are beseeming for him THE SIXT COMMANDEMENT THOV shalt doe no murther The scope or end of this commandement is the preseruation of the life safetie of mens bodies of the welfare both of our selues others Here are forbidden al those thinges which tend to the destruction of our life or the life of others Now in this prohibition is named murther thereby to take away together with the effect the proper causes thereof and vnder the name of murther are all sinnes which accompanie it comprehended that by signifieng thus the heinousnes and grieuousnes thereof wee may bee the more effectuallie withdrawen ad deterred from committing theÌ And contrarily here are commanded all those things which tend to the safetie of our life and others The substance and summe of the commandement is that we neither harme by any externall work either our owne life or the life of any other or any mans safety and welfare of bodie either by force or by deceit neither wishe in affection or will an impairing thereof or signifie by any tokens any such affection or will but of the contrary endeuour to defend and preserue the same to the vtmost of our power Here is to bee proued 1. That internal things are also commaunded and forbidden by this commaundement 2. That the defence of our neighbour is commaunded 3. That the hurting either of our selues or others is forbidden 1 Internall thinges are commaunded and forbidden 1. Because when the effect is commaunded or forbidden the cause is also commaunded or forbidden 2. From the scope and end of the commaundement God will not haue vs to hurt any Therefore hee forbiddeth the meanes also whereby wee may hurt 3 Whosoeuer is angrie with his brother vnaduisedlie shal be culpable of iudgement 2 The defence of our neighbor is commanded Because negatiue commandements include affirmatiues Thou shalt doe no murther Therefore thou shalt help aid thy neighbour 3 The hurting as well of our selues as of others is forbidden because the causes why God commandeth vs to haue regard of anothers life are the same in vs. 1 The Jmage of God in man 2. The similitude and likenes of nature and our original from our first Parents We may not bee cruel against our owne flesh but as all haue issued from the same namely froÌ our first Parents are our flesh so are we our selues especiallie Therfore we lesse ought to hurt our selues than others 3. The greatnes of the price and raunsome wherewith Christ purchased all the members of the Church 4. The coniunction of Christs members And seeing these causes are found in our selues also it followeth that by this lawe euery one is forbidden to hurt or neglect his owne life or bodie Wherefore Thou shalt doe no murther signifieth 1 Thou shalt not desire to murther either thy selfe or others For what God will haue not to bee doone of vs that dooth hee not grant to be wished or desired 2 Neither shalt thou intimate or signifie anie desire of murthering either thy selfe or others For the desire and wishing whereof God forbiddeth he forbiddeth also any inckling or signification thereof to be giuen either in words or behauiour or countenance 3. Neither shalt thou put this desire in execution For the desire and signification whereof God forbiddeth hee verily much more forbiddeth the practise and execution thereof The contrary then is Thou shalt loue thy selfe and others 1. In heart and desire 2. Jn signification 3. In practise and execution Hence spring and arise all the vertues of this commandement and likewise the contrary vices vnto them The vertues of this sixt commaundement THOSE things that are here commaunded tend as it hath beene saide to the preseruation of the life or safetie of men And the safetie of men is preserued either by not hurting or by helping them Whereby are made two diuers kindes of vertues of this commaundement the former wherof conteineth the vertues which tend to the not hurting of mans safetie the other compriseth the vertues which tend to the helping and furthering of mens safety The vertues
Likewise Reioicing at another mans harme and vncompassionatenesse voide of al griefe In the excesse Remisnesse when they are spared whom God wil not haue spared which is cruel pitty whereby the whole societie of men is hurt yea he himself also who is spared Vnto Amitie or Frindship are opposed 1. Jn the defect al iniustice and treacherie whereby frindship is violated enmitie neglect of frindes deniall of good wil and mutual duties a faigned shew of frindship 2. Jn the excesse flatterie or vniust gratifieng likewise lightnes in ioining and loosing friendship THE SEVENTH COMMANDEMENT THOV shal not commit adulterie The end of this commaundement is The preseruation of chastitie and wed-locke Now when God nameth adulterie hee doth not forbid that only as being the most grosse vice of all those which are repugnaunt to chastity but also al vices that are contrary to chastity and such as are of neere affinity vnto them likewise their causes occasions effects antecedentes consequents and of the contrary he commandeth al things which make for the preseruation of chastitie The reasons are these 1. By one special the rest that are of neere affinity with that are vnderstoode So when adultery is forbidden other speciall vices of lustes are condemned and Adultery is mentioned because it is reckoned amongest the grossest vices of lustes 2. Where the cause is condemned there also the effect is condemned and so of the contrarie So here are commaunded or forbidden as wel the antecedentes as the consequentes 3. The end and scope of this commaundement is the preseruing of chastity and protecting of wedlocke among men Whatsoeuer therefore maketh for the preseruing of chastity and for the protecting of wedlocke is commaunded in this Law and the contrary is withall forbidden The vertues of the seuenth commaundement are in number three Chastitie Shamefastnes Temperancy Chastity is a vertue preseruiug cleannes of mind body agreeing with the will of God and auoiding all lustes forbidden by God all vnlawful companings and inordinate copulation all the desires occasions causes and effects either in single life or in wedlocke Chastitie hath his first original from a * ãâã ãâã ãâã ãâã ãâã Greeke woord which signifieth to adorne because it is an ornament not onely of the whole man but also of all the rest of the vertues Wherefore that name was giuen by speciall regard and preeminence to this vertue because it is one of those principall vertues that make the Image of god Now there is a double chastitie one of single life an other of mariage Chastitie of single life is a vertu auoiding al lusts remaining in a sole state without mariage Chastitie of marriage is to obserue in marriage the order instituted by the woonderful counsell of God The causes of chastitie are 1. The commaundement of GOD. 2. The preseruation of Gods Image 3. A studie and desire to auoide the defacing of Gods image and the coniunction that is betweene God and the Church 4. Rewards and punishments The extremities of chastitie are All lustes their causes occasions and effects all vnlawfull coniunctions all corrupt desires that violate and hurt the conscience also in marriage For by reason of the corruption of our nature all sinnes are not taken away by marriage as when the chiefe and principall ende of marriage is not respected Shamefastnes is a vertue abhorring all filthinesse ioined with a shame griefe sadnes either for some former vncleannes or for feare of falling into any hereafter and hauing a purpose and desire to flie not onely vncleannes it selfe but also the occasions and tokens and signes of vncleannes Shamefastnes is required vnto chastitie as a furtheraunce and cause of chastitie and also as an effect consequent and signe thereof The extremities or vices contrarie to shamefastnes are 1. Shamelesnes or impudencie which maketh light of vncleannes 2. A rude and vplandish bashfulnes or an vnciuil and peruerse bashfulnes when a man is ashamed of that whereof hee ought not to bee ashamed as of a thing which is good and honest and requireth not any bashfulnes to bee shewed therein Temperancie is a vertue obseruing the meane agreeable to nature honestie mediocritie order of persons places and times according to the lawe and rule of nature in things concerning the body as in meat drink Temperancie is required vnto chastitie as a cause without which wee cannot be chast The extremities of temperancie are Jntemperancie in meate quaffings of drink Likewise an hurtful teÌperancie or too great abstinence hypocritical not greeable to nature such as is the abstinencie of Eâemites Whereas all sorts of lusts are repugnant vnto chastitie and to the drift and scope of this commaundement the same are to bee noted and obserued They may bee referred vnto three seuerall kindes Of the first kinde are those which are contrarie to nature and from the Diuel namely such as are euen against this our corrupt nature not onely because they corrupt it and bereaue it of that conformity with God but also because this our corrupt nature abhorreth them of this kind are those which are recited by the Apostle Rom. 1. as confounding of kindes and sexes likewise the vnnatural abusage of woman-kind These heinous sinnes and horrible trespasses are to bee punished by the magistrate with extraordinarie punishments Incest hath for a great part a repugnancie with this our nature albeit there were examples of incests in our first pareÌts because those were doone but of necessitie and by dispensation from God himselfe Therefore this was an exception from the generall rule Of the second kinde are those which proceed from this our corrupt nature as fornications amongst those that are free froÌ marriage adulteries betweene persons that are both married companings of married persons with others that are vnmarried If a married person haue companie with another married person it is a double adulterie for he violateth both his owne wedlocke and the others If a married man haue to doe with an vnmarried woman it is simple adultery Simple fornication is of those that are vnmarried Magistrates are by duty bound seuerely to punish incestes adulteries For they are much more heinous than thefts robberies God appointeth death for adulteries Nowe although God did not ordaine that simple-fornication also should be punished with death yet when he saith after Let there not be a whore among you hee signifieth that it is to bee punished in his kinde There are other things also which are committed of this our corrupt nature with an euil conscience as lustes and euill desires vnto which we yeeld or wherewith wee are delighted neither endeuour to auoide them Such vitious and lewd desires and the like although they bee not punished in the ciuill court yet are they ioyned with an euill conscience and are punished of God Of the third kind are corrupt inclinations vnto which yet good men doe not yeeld but with-stand them and take away from them all occasions and their
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 dâsire 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
selfesame particle betokeneth a certaintie or confirmation of our faith whereby we trust that we shal be heard Wherefore Amen signifieth 1. So be it and sure and certaine be that which wee desire and let God condiscend and aunswere vnto our request 2. So God being not vnmindful of his promise truly and certainly heare vs. FINIS ¶ A TABLE OF THE COMMON PLACES AND PRINCIPALL QVESTIONS HANDLED IN THIS SVMME OF CHRISTIAN RELIGION THE PREAMBLE A THREEFOLD order or three parts of the study of Diuinity 2 Of a Catechism or Catechising doctrine What a Catechisme is 2 In the Primitiue Church two sorts of Catechumeny 3 Catechising as the Doctrine of Baptisme of laying on of hands euer hath beene vsed in the Church and the reasons why still it ought 3. 4 Of the holy Scriptures Two opinions of religion but one alone true 5 What the holy Scripture teacheth or how Christian religion is diuided 6. 7 True religion ought to bee discerned from others and why 8 The difference of the true Doctrine of the Scriptures from others 10 The difference of true Doctrine from Philosophy 11 Certain notes whereby the tru church is distinguished from others 12 Whence it may appeare that this religion was once deliuered from god which is contained in the Scriptures 12 The authority of the Scriptures dooth not depend of the Church with reasons for proofe aunsweres to the contrarie obiections 13. 14. 15. 16. 17 Reasons for proofe of the certaintie truth of the holy Scriptures 20. 21 The difference betweene the prophecies of the heathen and them contained in the holy Scriptures 23 The spirit of Christ a sufficient witnesse of his Doctrine 27 No doctrin besides the holy Scripture is to be receiued into the church and the reasons why with answers to the contrary obiections 28. 29. 30 The obseruing of the Lords day left arbitrary to the Church 36 How controuersies doubtfull places are to be decided 46 Of the true comfort of the Godly The way to attaine to this comfort and the parts thereof 53 Why the knowledge of our misery deliuery and thankfulnesse is necessary to this comfort 55. 56. 57 THE FIRST PART OF THE MISERY OF MAN HOWE a man commeth to the knowledge of his misery 60 Of Sinne. Whether sin be or whence it appeareth to be in vs. 63 What sinne is 65 How many kinds of sin there are 67 Of Orginall sinne Whether there be Original sinne 6â What Originall sinne is 68 Whether the souls of the children bee deriued from the souls of the Parents 71 What Actuall sinne is 78 Raigning sinne 78 Sinne not raigning or veniall 79 Sinne against the conscience not against the conscience 86 Sinne pardonable vnpardonable 87 Sin of itselfe sin by an accident 94 The workes of the regenerate vnregenerate differ seuen maner of waies 98 What are the causes of Sinne. 99 What are the effects of sinne 115 Of the creation of man What man was created of God 124 For what man was created 125 Of the image of God in man What the image of God in man is 128 How far foorth the image of God was lost how far it remaineth 130 How it is repaired in vs. 131 How the image of God is in Christ and how in vs. 132 Of the first sinne What that first sinne of Adam Eue was 134 What were the causes of the first sinne 135 What are the effects of the first sin 135 Why GOD permitted the first sin 136 Of free-will The causes of diuers controuersies risen about free-will 138 Of the word Liberty 140 What is the Liberty of will 141 What is like or common and what is different in the liberty of will which is in God in Angels and men 144 Whether there be any liberty in vs what it is 157 There are foure degrees of freewill 159 Of euils of punishment Of the euils of punishment 192. Howe many kinds of afflictions there be 194 What be the causes of them 198 What are the comforts that are to be opposed against them 200 THE SECOND PART OF MANS DELIVERY WHAT mans deliuery is 226 Whether any deliuery might bee wrought after the fall 227 Whether deliuerie bee necessarie and certaine 231 What manner of deliuerie this is 231 By what meanes mans deliuery may be wrought 233 Of the Mediatour What a Mediatour is 238 For what cause a Mediatour is necessarie 239 What is the office of a Mediator 241 What maner of Mediatour ours ought to be 243 Who is may be that Mediator 250 That there is but one Mediatour 252 Of the couenant What a couenaunt is 253 Howe a couenaunt may bee made betweene God and men 255 whether there be but one couenaÌt 255 In what the old and new couenaunt agree and in what they differ 256 Of the Gospel What the Gospel is 159 Whether the Gospel hath bin alwaies knowen 261 Howe the Gospell differeth from the Law 264 What are the proper effectes of the Gospel 267 Whence the trueth certainty of the Gospel may appeare 267 Of faith The necessitie of the true doctrine of faith 268 What faith is in general 270 What are the kinds of faith 272 How those kindes differ 275 How faith hope differ agree 278 What are the causes of faith 276 What are the effects of faith 280 Vnto whom faith is giuen 281 Conclusions comprising the summe of faith 285 Of the Creede or Symbole of the Apostles VVhat a Symbole is 287 What are the parts of the Apostolick Symbole 288 The first part of the Creede of God the Father Creatour The sense and meaning of the words I beleeue in God the father Almighty Creatour 291 Of God VVhether there be a God 294 VVho and what God is 301 An explication of the description of God deliuered by the church 305 VVhence it may appeare that there is but one God 336 VVhat these woordes Essence Person Trinity betoken and signifie 340 VVhat difference betweene Essence and Person 341 VVhether these names are to bee vsed in the church 345 How many persons there be of the Diuinity or Godhead 347 How the three persons of the godhead are distinguished 349 VVherefore this doctrine is to be held and maintained in the church 351 Of Creation VVhether the woorld were created of God 355 How God made the world 362 For what cause god created the world 367 Of Angels VVhat good Angels are 369 Of euil spirits or Angels 375 Of Gods prouidence Errors concerning Gods prouidence 379 Whether there bee any prouidence of God 380 VVhat the prouidence of God is 385 A confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of God moouing and gouerning all and euery particular whether good or bad great or smal most iustly 405 VVhy the knowledge of this doctrine concerning Gods prouidence is necessarie 426 The second part of the Creed of God the redeemer VVhat is signified by the word Iesus 430
and to cast away the wicked A threefould consolation therefore haue wee by the second comming and iudgement of Christ 1 From the person 2 From his promise 3 From the finall cause and end The fourth cause why hee commeth iudge is the iustice of God because they haue dealt contumeliously with the sonne of man Zach. 12.10 They shall looke vpon him whom they haue pearced Obiection Christ saith Ioh. 12.47 That he came not to iudge In his first comming he came not to iudge the woorlde but in his second comming he commeth to that end For a man must be iudge 1 Because he must iudge men Therefore he must bee beheld of all But God is inuisible 2 That he may the more confound the wicked his enimies who shal be forced to behold him their iudge whom they haue so much withstood 4 Whence and whither Christ shall come WEE looke for our iudge Christ from heauen For whither the Apostles sawe him ascend from thence shall he come 2. Thess 1.7 The Lord Iesus shal shew himselfe from heauen with his mightie Angels Mat. 26.64 Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God come in the clouds of the Heauen From heauen then where hee sitteth at Gods right hand not out of the aire or the sea or the earth For as yee haue seene him go into heauen so shall hee come Acts. 1.11 shal he descend into the clouds that is he shall descend from heauen visiblie into this region of the aire as he did indeed visibly ascend These thinges are necessarily proposed that the Church may know whence to expect their iudge For as hee wil haue knowen whither he is ascended so also will hee haue it knowen whence hee shall come againe that he might thereby signifie that hee hath not laid away that humane nature which he tooke 5 How Christ shall come to iudgement 1 THE dead shall bee raised and the liuing chaunged 2. The woorlde shall bee dissolued by fier 3. Hee shall come sodainlie to comfort his And hee shall come 1 Truelie visibly and locallie not imaginarilie Matth. 24.30 They shall see the Sonne of man comming in the cloudes of the heauen and so shall know him to be God by his visible maiesty Zach. 12.10 They shall looke vpon him whome they haue pearced 2. Hee shall come furnished and prepared with glorie and diuine maiestie with all the Angels with the voice and trump of the Archangel with diuine power to raise the deade and to separate the godly from the wicked and to cast these into euerlasting tormentes but to glorifie them for euer Matth. 16.27 The sonne of man shal come in the glorie of the Father that is he shal come furnished with a heauenly multitude of Angels and full of maiesty and that not by necessity but by his power and authoritie shewing himselfe to bee lord ouer al creatures and that with such glorie as onely agreeth and is proper vnto the Father Whereupon withall is gathered that christ is not a secondarie god but the second person of the Godhead equal with the Father For God wil not giue his glory to any other 6 Whom Christ shal iudge HE shal iudge all men both quicke and deade and also the wicked Angels Now men are called quicke or dead in respect of the state which goeth before the iudgement As they which shal remaine aliue vntil the daie of iudgement are called the quicke and liuing All the rest except these are called the dead and these at the daie of iudgement shall rise the other which remaine then aliue shall bee chaunged Which chaunge shall bee vnto them insteede of death and so wee shal al appeare before the iudgement seate of Christ Obiection But hee that beleeueth in the Son shall not come into iudgement and so it followeth that al shall not bee iudged Aunswere Hee that beleeueth shall not come into the iudgement of condemnation but shall come into the iudgement of absolution Wherefore we shal be iudged as the woord Iudgement is more largely taken for both condemnation and absolution The Diuels shal not then bee iudged that is condemned but they shal be iudged in respect of the publishing of the iudgement already passed on them as also in respect of the aggrauating of the iudgement The Prince of this worlde saith Christ Iohn 16.11 is alreadie iudged and condemned Therefore he shal not then be iudged Aunswere The Diuel is alreadie iudged but that onely 1. By the decree of God 2. Jn the worde of God 3. Jn his owne conscience 4. As touching the beginning of his condemnation But then he shall bee so iudged hauing the sentence proclaimed publickly on him that he shall not bee able to attempt any thing more against God and the Church 7 What shall bee the Sentence and exequution of iudgement SENTENCE shal be giueÌ which also we did touch before in the second Question on the wicked principally according to the Law yet so as it shal bee with the approbation of the Gospel Sentence shal bee giuen on the godly principallie according to the Gospell yet so that the Lawe shal allowe and like of it The Elect shall heare their sentence out of the Gospell according to the merit of Christ apprehended of them by faith the testimonies of which faith shal be good workes The execution of the Sentence giuen shall bee 1. By the vertue and diuine power of Christ For the dead shall bee raised at the hearing of Christes voice the liuing shal be chaunged and their mortal bodies shall be made immortall and shall bee gathered from the fower costes of the worlde 2. By the ministerie of Angels For by them Christ shal gather the godlie and the wicked as by those reapers by whome also he shal separate the godly from the wicked and this not as if hee had neede of the Angels ministery but thereby to shewe himselfe to be Lord of the Angels But this is no impotency or want of power but a part of Christes glorie before whose tribunal al we being so gathered by the Angels seuered âhal stand 1. The world heauen earth shal bee dissolued by fier at the execution of this iudgemeÌt there shal be a change of this present state a purifieng of the creatures but not any consuming of them 4. This change as also the comming iudgement of the Lord shall come sodainely the wicked standing still where they shall saie Peace Peace 5. There shall be a casting of the wicked into euerlasting paines and an aduauncing of the godlie to euerlasting happinesse and glorie For then shal Christ perfectlie glorifie vs and shal take vs vnto himselfe Iohn 14.3 J wil come againe and receiue you vnto my selfe 1. Thessal 4.17 Wee shall bee caught vp with them also in the cloudes to meete the Lord in the aire and so shal wee euer be with the Lorde The wicked shall bee cast apart from the Godlie with the Diuels