image in the place hereof namely of blindnesse impotencie vncleannesse vanitie and vnrighteousnesse so that since that came to passe man can doe nothing but sinne b Rom. 6.16 17. 7.23 How manie sorts are there of this corruption Two Originall and Actuall The first is the parent the last the miserable issue of the first The first a loathsome pudle and filthy Camarina the second a most grieuous plague the first is called Original or that which is borne and propagated together with vs c Ehes 2.3 Psal 51.7 The second is called actuall sinne or the same which our selues haue brought vpon vs and committed our selues These two notwithstanding are species subalternatae inter se Kindes subordinate one to another rather then opposing one another For the one of them is as it were a cause and roote whence the other as a fruite effect proceedeth which distinction of them is gathered out of Rom. 5.14 What vnderstand you by the name of Originall Sin It is that blemish and staine which is deriued from the first parent of all men according to the flesh vnto all his posteritie descended of him But what is deriued from Adam to his posteritie Both the formall and the materiall part also of sinne that is as the Apostle teacheth manifestly Rom. 5. from the xii verse to the end of the chapter not onely a depriuing of original righteousnesse a corruption of maÌ„s whole nature but also a guilt and obliging of them to eternall punishment in which Adam entangled himself all his posteritie that is The verie disobedience of Adam insomuch as it is imputed to vs all and hath therefore spred it selfe vpon al men though not by act yet by guilt imputation As Rom. 5.12 We are all pronounced to haue sinned in Adam as in the roote or a masse whereout all mankinde was framed we all being at that time in his loynes And verse 16. and 18. By one mans fall the guilt came vpon all to condemnation And vers 19 By one mans disobedience all are made vniust that is guilty of gods anger and eternall death Seeing Leuie is said to pay Tithes in Abraham because hee was in the loynes of Abraham Heb. 7.9 Why also is not Christ said to haue sinned in Adam Because hee was not borne in ordinarie manner of the seede of man but conceiued of the Holy Ghost therefore he became free and exempted from Originall sinne and from the guilt therof as also he did not pay tithes in Abrahams loynes but was represented in Melchisedecks person as being an eternall Priest not giuing but receiuing tithes VVhat is the cause that sinne is deriued and propagated from the father to the children The cause is the Law which God hath iustly made that man should be borne in such estate if man sinned euen as of a leprous father is borne a leprous sonne of a base father a base sonne of a poysonous serpent a serpent But is it righteous that the whole ofspring should be partakers of the punishment deserued by one It is most iust with God Yea amongst all nation it is receiued that what the heade doth in respect it is heade that is imputed to the whole bodie worthilie and children are spoyled of all their fathers goods because of their fathers rebellion For as the Lord of a Fee iustly taketh away from his vngratefull vassall and his posteritie the fee which before was graunted to him vpon certaine conditions so it is a deede of Gods Iustice in that he taketh from Adam and all his posteritie those good things which before were giuen to mankinde in their first parent Moreouer that which Christ hath done as heade of the Church and of all the elect is imputed to the Church and we are saide in Christ to haue kept the Lawe to haue beene deade buried and raised againe and to sit in the heauens Ephe. 2.6 and in many other places Therefore that which Adam hath sinned as head of mankinde that is rightly imputed to vs because whatsoeuer was done by him was supposed to bee done by all men and euery particular man and he represented his whole stock Therefore also did hee lose that which was committed to his keeping for his whole stock But by what meanes is this guilt and this blemish and corruption conueied to his posteritie The guilt by imputation as hath beene said but the corruption not by example onely or imitation or onely by ill custome but by propagation and generation Because Gen. 5.3 Adam is saide to haue begot Seth after his owne image that is a sinner a Rom. 15.12 Iob 14.4 15.14 Againe because little infants doe not sinne by example but are conceiued and borne in sinne b Psal 51.7 And the Apostle saith Ephes 2.3 That wee are all by nature the children of wrath by nature not by Imitation But let vs remember that saying We ought rather seeke what way to escape from that euill then search how it came vpon vs as wee must not so much enquire how a fire beganne but how it may bee quenched But why are children borne of Godly parents not sanctified by their puritie as well as they drawe corruption from them Because they descende from them not by spiritual but by carnal generation for their posteritie is borne of them not by grace but by nature For the guilt and corruption commeth from nature but iustification which is opposed to the guilt Sanctification which opposeth corruption is from supernatural grace Ioh. 1.13 The sonnes of God are not of bloud but of God And chap. 3.3 Except a man bee borne againe c. To whom is originall Sinne deriued To all whosoeuer descend of Adam the infants as yet in the mothers wombe not excepted a Psal 51.7 For although they haue not yet brought forth the fruites of iniquitie yet their nature is a certaine seede of sinne and therefore hatefull and abhominâ—ble to God Rom. 5.14 Death is come vpon all for so much as al haue sinned But infants haue not sinned actually therefore they haue sinned Originally Is none amongest all mankinde excepted Onely Christ who though hee descended from Adam by a continued line and race b Luc. 3.23 Yet not in a naturall manner as other men and by meanes of mans seede but by the onely power of the holy Ghost hee was conceiued of the virgine Marie and sanctified from his first conception that hee might bee without sinne c Mat. 1.18 Luc. 1.35 Yet the children of the faithfull are holy 1. Cor. 7.14 If the roote bee holy the branches also are holy Rom. 11.16 They are holy in regard of their societie with the Church which we professe in the Creede to bee the communion of Saints Neither is forgiuenesse of sinnes and righteousnesse tied to propagation but to the grace and mercie of God or Gods most free election Secondly they are holy because they are comprehended in Gods couenant of which it is saide I
appointment of God whence commeth such confusion and disorder in the world that for the most part it goeth well with the wicked and ill with the good I denie that is Disorder But it is the most wise ordinance of God whereby he suffereth the wicked to florish thereby to make them inexcusable but the godly to be scourged that their saluation may so much the better be furthered thereby a Pro. 3i 12. Heb. 12.10 And so the Doctrine of the iudgement which is to come is more confirmed Also this life is short neyther are the punishments in this life of great continuance nor the pleasures of this life but eternall good and euill things are no vading shadowes Moreouer hainous sinnes for the most part are punished with grieuous plagues in this life eyther in the bodie of the sinner himselfe or in his posteritie There is no doubt but all the actions of the godly are directed by God but doth God also worke in the hearts of the wicked as Augustine speaketh in the booke of Grace and Freewill and doth he decree and gouerne their works He that receiueth and alloweth the holy Scripture can in no sort denie it namely that nothing can be done but which he decreeth For Exod. 4.21 7.3.9.12 10.1 God speaketh thus I will harden the heart of Pharaoh that he shall not let my people go Deut. 2.30 The Lord hardened the spirit of Sehon King of Hesbon and made his heart obstinate And Paule saith thus Rom. 9.18 God hardeneth whom he will An example hereof is in Semei 2. Sam. 16.10 To whom God spoke that he should reuile Dauid In the booke of grace and free will chap. 20. not by commaunding that he should obey saith Augustine but in his iust iudgement enclining and disposing his will in it selfe wicked and his euill minde by such punishment to exercise Dauid So the Medes and Persians are termed to be sanctified of God and instrumentes of Gods wrath The King of the Assyrians is said to be in the hand of God as a rod a staffe a hatchet and a saw Isa 13.3 5.3.5 10.5.15 Yet doth he also set limits to their malyce that they extende not their crueltie further then him pleaseth yea he turneth euen the wicked things which the vngodly doe to verie good endes seruing for his glorie and the saluation of the elect But doe we not make God the Author of euill by this meanes Farre be it from vs for the wicked are so set on worke by God that they also play their owne parts to wit by their depraued counsell purpose and will for the euill which they will they will it voluntarily freely and without compulsion or violent constraint as also doe the euill Angels Againe God doth not infuse malice into the willes of the wicked as he infuseth goodnesse into the hearts of the godly neyther doth he compell or allure their willes to sinne but he onely mooueth euill or sinning willes such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God such I say he mooueth enclyneth turneth and directeth wisely iustly mightily where when how and as farre as he pleaseth either mediately or immediatly to follow or auoide obiects that they who purpose no such thing may fulfill that which the hand and Counsell of God hath decreed a Act. 4.28 Moreouer good writers haue vsed thus to speake that God indeede worketh in the Godly and by the godly but say they he worketh by the wicked but not simply in the wicked But are not they which commit euill deedes excused hereby No. 1. First because they are reprooued by their owne conscience And the actions of God and of wicked men differ in that which is willed that is in that end which he and they properly aime at neither do they that they do to obey God but to satisfie their owne lusts a Isa 10.5.6.7 and they are the instruments of God not meerely passiue as the hatchet in the hand of the artificer but actiue neither vnreasonable as a horse and a dog but reasonable that is endoued with reason and such as haue in themselues the inward voluntarie and electiue beginning of their actions So that the whole euill remaineth in themselues alone and in God there is no more to be found but the lawfull vse of their malice who executeth iustly by the euill wils of the wicked those things which he willeth well as it is to be seene in the selling of Ioseph b Gen. 5.20 Likewise in the reuolting of the ten tribes from the familie and house of Dauid c 1. King 11.31.35 c. 12.15.16 and in the betraying of the Sonne of God d Act. 4.27 13.27 2 In one and the same worke of the wicked the good and iust action which is the proper action of God is to be discerned from the defectiue and faulty action of the wicked For in tha the wicked sinne it is in themselues but their doing of this or that in sinning is from the power of God who diuideth darknesse as he thinketh good as Augustine hath well written And so saith the same author in the same worke God is found to be iust but man guiltie because that in one and the same thing done by both the cause wherefore either of them did it is not the same Which thing the Learned declare by these similitudes 1 Of an Executioner who putteth to death the offender though by the iust commaundement of the Magistrate yet in his owne wicked desire of doing it he sinneth 2 Also by that of one who rideth vpon a lame horse who neyther himselfe halteth with the horse nor is cause of the horses halting Likewise by example of the soule which moueth the bodie in a diseased and lame bodie 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine Where note this rule When there are many causes of the same effect and some of them good some bad that effect in respect of the good causes is good in respect of the euill euill VVere it not better to referre these things to Prescience whereby God foreknoweth all things indeed before they come to passe but doth not decree them No because when the Scripture saith that God blindeth a Isa 6 9.10 Ioh 12 40 hardeneth b Deut 8 2 13 3 tempteth c Rom. 1 28 giueth ouer vnto a reprobate sense it noteth somewhat more then a foreknowledge or a bare and idle permission to wit an effectuall operation which God performeth not by working that obstinacie as a most iust Iudge two waies c Rom. 1 28 1 Whereas they are alreadie corrupt by forsaking them more more by depriuing them of his grace or deniing them his spirit or also by taking it from men and leauing them to their owne malice 2 By deliuering the wicked to Sathan the minister of his wrath and in
say concerning the obseruation of the Law that it is a yoak which neither the Apostls nor they which beleeued neither the primitiue Church nor the fathers could beare Act. 15.10 which thing surely is to be vnderstood also of the iustified regenerate persoÌ„s What is the first vse of the Morall Lavv There is a threefold vse of it to Restraine to condemne to Teach 1. The first is outward which is also called Paedagogicall Disciplinarie and politique which by feare of punishment and the terrour of Gods reuenge doth restraine euen the vnregenerate men from the outward worke of sinne and it is necessarie to preserue the publique societie and communitie amongst men to maintaine peace Which vse Paul commendeth 1. Tim. 1.9 when he saith The Lavv vvas not giuen for the righteous man not onely in regard of iustification or condemnation but in respect of compulsion as the mother loueth and cherisheth her owne childe of her owne accord not beeing compelled by the Law though the Lawe coÌ„maund this also but vnto the vniust to the disobedient c. And this vse may serue to keepe euery man in the limits of his dutie and to rule his outward maners with which vse the Pharisees and Hypocrites contented themselues In respect whereof also Paul Phi. 3.6 saith that before his conuersion he was vnrebukeable What is the second vse It is inward or secret which smiteth the conscience of man doth detect conuince and condemne sin and bringeth man forth to Gods iudgement seate and maketh him subiect to the sentence of Gods curse Of this vse it is saide Rom. 3.20 By the lavv is the knowledge of sinne And chap. 7.9 I liued sometimes vvithout the law that is through my security I felt not the iudgement of the Law but when the commaundement came sinne reuiued and I became dead that is I vnderstood I was worthy of death and damnation In respect of this vse the Lavv is said to worke vvrath Rom. 4.15 because it denounceth the wrath of God and proclaimeth vs subiect to Gods anger And 2. Cor. 3. The Law is the ministerie of death that is it causeth by the acknowledgement of sinne to vnderstand that wee are worthy of death that is condemnation This property the law hath in it not by any fault in it self for in the owne nature it is good and holy but through the fault of our corrupt nature For as the touch stone is not gold but a meanes to discouer pure Gold from counterfaite so the lawe is not the cause of sin but a touchstone discouering iust from vniust Rom. 7.5.7 This vse serueth to terrifie them that are desperate and forlorne and to bring them in awe who are not desperate and to prepare them to seeke remedy and to receiue that remedy which is offered to them in Christ In which respect the law is said to haue bin our Schoole-master to bring vs to Christ Gal. 4.24 For where as it reproued all men of vnrighteousnesse it likewise admonisheth theÌ„ that righteousnes was to be sought in Christ except they would rather perish An example of this vse we haue in Dauid after hee heard himselfe rebuken by Nathan 2 Sam. 12.1 13. and in Ezechiah who saith Esai 38.13 Like a Lyon he hath broken all my bones And Act. 2.14.23.37 When as at that Sermon of the law made by Peter wherein hee obiecteth to them ingratitude towards god and murder of Christ the innocent that is the breaking of both tables of the lawe they being pricked in their hearts said vnto the Apostles Men and brethren vvhat shall wee do To whom Peter answereth Repent you vers 38. For as lime is set on fire by the water and quenched with Oyle so by accident sinne is encreased by the Lawe and the terrours and astonishments of the heart daunted by the iudgement and sentence which the lawe awardeth are healed by oile powred vpon that is by hearing the comfort of the Gospell What is the third vse It is a spirituall vse because it belongeth to men regenerate by Gods spirit whom it teacheth and instructeth in the true worship of god the rule of liuing rightly Concerning this god by Ezechiell speaketh Chap. 20.19 VValke yee in my precepts c. In respect of this Law Dauid commendeth the Law diuersly magnifieth it The Law of the Lord is vnspotted conuerting soules the Statutes of the Lord are right reioycing the heart the commandemeÌ„t of the Lord is cleeere and giueth light to the eyes c a Psal 19.8.6 Haue they who are regenerate by the holy Ghost any neede of the Law seeing they haue the Holy Ghost for their teacher and leader They haue neede 1. Because mans reason easilie wandereth and erreth from the way as soone as it is not ruled by gods word 2. God will not haue vs by our endeauour and at our owne pleasure to inuent workes or seruice for him but he will haue vs gouerned by his word Psal 119.105 Thy word is a Lanthorne vnto my feete And Mat. 15.9 In vaine they worship me teaching Doctrines and commandements of men 3. That rule of liuing godly and well which the Holy ghost teacheth is no other then that which the law prescribeth 4. Because of the reliques of the flesh for the faithfull are not in all parts regenerate and therefore ir is expedient that they be daily more instructed concerning the will of god and that their slouthfulnesse should be stirred and as it were spurred forward by exhortations ready to obey VVhat is the ceremoniall Lavv It is that which prescribed in Ecclesiasticall rites and outward ceremonies as 1. Sacrifice 2. Other holy things as places and vessels or set times and solemnities 3. Sacraments 4. Certaine obseruations in meate a Deut. 14.6 12 21 apparrell b Leui p 17 12. plowing c deut 22.5 11. sowing d Vers 19 vncircumcision of trees e Lev. 19.23 fouling f Deut. 22 6 and many other thing as also the outward worshippe of God the vse lasted whilest Moses gouernment endured both in the Tabernacle which was made to be caried about and also in Solomons Tâ—mple which was seated in one place as likewise without the Temple VVhat vvas the vse of Ceremonies and Sacrifices 1. That they might be Images or pictures of the inward worship which was due vnto God 2. That they might shew the vncleannesse of sinne which cleaueth to man and that they might testifie what men deserue in themselues namely death and eternall damnation and thus farre they were appurtenances of the morall Law 3. That they might be visible sermons to the godly of Christs passion and death by which they should be deliuered from that misery in this respect they were as it were certaine types of the Gospell in which consideration the Law is sâ—â—de and that chiefely to bee a Schoole-maister to bring vs to Christ a Gal 3.24 For Circumcision did mistically preach the promised seede of Abraham Washings
respect of that morall kinde of Lawes which takes order that the disturbers of humane societie may be punished that honest and lawfull peace be maintained that the publike safetie and quiet be preserued and that iudgement and iustice preuaile What things are Disparata i. disagreeing or of other nature then the Law The Gospell is of another nature of which we will speake in next place What opinions do oppose this doctrine of the Law 1 The error of the Manichees who say the Law is euill because it worketh wrath Rom. 4.15 whereas it doth not worke this effect properly but through the transgression of him that breaketh it 2 Of the Pelagians who thought themselues to be so disposed and able by nature as to performe it 3 Of the Antinomi and Libertines who thinke that Christians haue no more need of the morall Law and that the ten commandemens are not to be preached in the Christian Church because the faithfull are borne againe of the spirit 4 Of the Pharisees who thought the fulfilling of the law to be easie possible c Mat. 19.20 and that some of the commaundements were great commaundements as those which concerned more grosse sinnes murder adultery periurie some they thought were the least commaundements the transgressing whereof God did not regard as the inward affections wandring from the law of God d Matt. 5.19 Also that error of the same Pharisees and of the Ebionites who taught that the obseruation of the ceremoniall law was to be ioyned with the Gospell 5 Of the Papists who affirme that perfect obedience to the law may be performed by a regenerate man pro statu viatoris as he is in the estate of a pilgrime that the scripture doth ascribe to the godly diuers seuerall works whereof some are good and such as satisfie the law some euill and resisting the law that the law doth not require of men any more perfect obedience then that which may be performed in this life yea moreouer that a man may doe more then he ought if he will which workes they call Workes of supererogation and that therefore men become iust before God through the obseruation of the law and doe deserue by it eternall life 6 The same Papists foolish and peruerse imitation who bring into the Church the Leuiticall ceremonies 7 Of those brainsicke heads who will haue Christian common weales to be gouerned onely by the politicke lawes of the Iewes 8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life but that they were onely fed with the outward and corporall promises because they are said to haue beene in the law a Rom. 3.19 and vnder the law b Gal. 4.3.5 as also because it is written Math. 11.13 that the law was vntill Iohn came To conclude all errors concerning the true meaning of the law as also all sins which are against euerie of the ten commandements The twentieth common Place Of the Gospell What doth the word Euangelium signifie IT properly signifyeth a good ioyfull happie and glad tidings or message in which sense Aristophanes vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told them good tidings So in Appians writing of the murder of Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying the good newes to Anthonie 2 It signifieth a reward giuen to them who brought good tidings Hom. odyss 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let this be my reward for my good newes that when he shall returne to his house you cloath me with good apparell Ierkin and Coat 3 It signifieth a Sacrifice offered for good newes receiued Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered Sacrifice vpon receipt of his good newes But in what signification doth the Scripture vse this word Euangelium or Gospell 1 As the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report ioyfull things Isa 52.7 How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace and tidings of good for which word the Prophets vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to report good newes so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue termed Euangelium or Gospell a Marc. 1.15 that notable and ioyfull report of saluation procured by Christ to them that beleeue or a solemne preaching of the grace of God manifested and exhibited in Christ Luk. 2.10 I bring you tidings of great ioy that shall be to all people for this day is borne vnto you a Sauiour which is Christ the Lord. 2 By Metonymie it is taken for the historie concerning Christ concerning things which he taught and did b Act. 1.1 And in this sense we reckon foure Gospels Sometimes also it signifieth the publication of the doctrine of the Gospell the preaching and notifying of the same as 1. Cor. 9.14 Liue of the Gospell that is of the preaching of the Gospell and 2. Cor. 8.18 Whose praise is in the Gospell But what is the reason of this name Because as to malefactors condemned to a most grieuous and ignominious punishment for their offences nothing can happen more ioyfull and acceptable then that being freed from the sentence of condemnation they should enioy the libertie and glorie of kings so likewise to men cursed for their sins and condemned eternally nothing can happen better or more welcome then to heare that being free from the sentence of him that condemned them that they are reckoned and are indeed in the number of the sonnes of God What is the Gospell It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne preached by the Apostles and comprehended in the bookes of the new Testament bringing a a good and ioyfull message to all the world namely that mankinde is redeemed by the death of Christ the onely begotten sonne of God so this remission of sinnes saluation and eternall life is prepared for all men if so be they repent and beleeue in Iesus Christ VVho is the author or efficient cause of the Gospell God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption whereupon it is called the Gospell of God Rom. 1.1 A fellow cause or ioynt cause is the word that is the Sonne of God who comming out of the fathers bosome hath declared it to vs as he first pronounced the promise of the Gospell in Paradise Gen. 3.5 The seed of the woman shall breake the Serpents head By what instrumentall cause or by whose meanes was the Gospell made knowne to the world 1 By an Angell of God who soone after Christ was borne said Luke 2.10 I bring you tidings of great ioy c. For this day is borne vnto you a Sauiour c. 2 By Iohn who preached the summe of the Gospell shewing Christ and calling him the Lambe of God that is a Sacrifice appointed by God to make satisfaction for the sins of the world In which
of the Iewes and Gentiles or the whole company of them who are receiued into the couenant for the Old couenant properly belonged to Abraham and the Israelites his posteritie Deut. 32.8 VVhen the most high God diuided to the nations their inheritance when he separated the sons of Adam he appointed the borders of the people according to the number of the children of Israell d Gen. 15.18 17.7 for the Lords portion is his people Iacob is the lot of his inheritance But the new couenant belongeth to all nations to whome God hath vouchsafed the light of the Gospell Mark 16.15 Go yee into all the world and preach the Gospell to euerie creature Hee that shall beleeue and be baptized shall be saued c. Act. 10.15.34.35.43 Rom. 1.16 3.29 As in many other places But may not God seeme mutable or vnlike himselfe seeing hee hath changed that which once hee purposed No in no case for neither hath hee changed his purpose nor done any thing disagreeing with it but hee sheweth himselfe most wise because in diuerse ages he knoweth how to vse diuerse meanes to bring his elect to the knowledge of their saluation in Christ according as hee saw the estate of both that is as both old and latter times required Euen as the Physition taketh one course of cure in a childe another in a man of ripe age according to the diuersitie of their constitutions and yet can hee not therefore bee tearmed inconstant or vnlike himselfe Therefore Paule Ephes 3.10 calleth this dispensation of the couenant the manifolde and diuerse wisdom of God because God in his wisdome doth in other maner call the Gentiles then in old time he did the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat therefore is the Old Testament It is a solemne maner of confirming the Couenant comprehended in the Morall Law the ceremonies and Sacrifices ordained to this end that the promise of grace and eternall life for Christes sake might bee kept with condition of faith obedience through faith on mans part to be performed What is the new Testament It is a full manifestation of Gods grace which hath shined to the world since Christs comming into the world which is effected without the strict and hard exacting of the Law and the administration of the ceremonies VVhen was this ordained In Paradise straight after the fall of our first parents for at that time was vttered the first promise pertaining to the Gospell concerning Christ to come a Gen. 3.15 and afterwards it was made to a certaine familie namely of Abraham b Gen. 12.3 17 4 5 19. 22 18 It was performed at the time when Christ was exhibited and confirmed by his bloud and death But why is one and the same Testament called Old and New c Luk 22 20 It is Old in regard of the promise New in regard of Christ alreadie exhibited Also it is Old in respect of the adiunct For the publishing of the Lawe did in time goe before the sending of Christ and that ample declaration of the Gospell or new as it were renewed as Iohn 13.34 The Lord there calleth the commaundement of Loue a new commaundemen wholy renewed or which must be euer new Besides because it was confirmed by Christs death For a Testament is confirmed and in force when the testator is dead otherwise it is not of force whilst he liueth who made it Heb. 9.17 Who made this will or Testament The sonne of God VVho are the hearers All that beleeue VVhat is the inheritance All the benefits which the death of Christ hath procured vs. VVhat are the tables of the Testament The holy Bible or holy Scripture VVhat seales are there to this Testament The Sacraments which in the Old testament were circumcision and the Passeouer but in the new Baptisme the Lords Supper What is the vse of this Doctrine It sheweth that there was alwaies one way to attaine saluation namely by faith in the free promise of Christ and that there was one and the same Church in the old and new Testament What opinions are against this Doctrine 1. The errour of Sernetus and certaine Anabaptists who faine that the people of Israell was fatted pampered in this life without any hope of heauenly immortalitie euen as swine or beasts are for the slaughter 2 The madnes of them who falsely imagined a threefold way of saluation namely the Law of Nature the Law of Moses and the Law of Christ as if there had beene three seuerall couenants of God differing in substance The three and twentieth common place Of the passion and death of Chist What vnderstand you by this terme of the passion of Christ 1 I vnderstand by a Synecdoche a part for the whole whatsoeuer Christ suffered from the first moment of his conception as for example his lying in the maunger when hee was newely borne when there was no roome for his mother in the Inne Luk. 2.7 And afterwards when vpon the eight day after his natiuitie hee shed his bloud in the circumcision the same Chap. vers 22. and from thence vntil the time wherein hee was offered a sacrifice for vs vpon the Altar of the crosse but especially all kinde of iniuries and that horrible punishment which was executed vpon him vnder Pilate 2. The passions of Christ are called the crosses or calamities of Christes mysticall bodie which is the Church or of his members which must bee heere accomplished vntill all the members in their certaine manner and measure become conformable to Christ by the crosse Whereupon the Apost Colos 1.24 saith thus I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that is for the comfort of the Church a for as Leo the first saith The iust hau◠receiued not giuen crownes and from the fortitude of the faithfull are sprung examples of patience not gifts of righteousnesse 3. Metonimically the adiunct for the subiect by passion is vnderstoode the Historie describing Christ passion VVhat is the Lords passion or suffering It is a part of Christs obedience whereby he himselfe beeing innocēt became a sacrifice for the guilty or thus It is a propitiatory sacrifice wherby the son of God being made man offered himselfe to the father that hee might merit for all that beleeue in him eternall iustification sanctification deliuerance from sinne and eternall death and in the end eternall life as Christ himselfe doth expound the matter Ioh. 17.19 I sanctifie my selfe that is I offer my selfe to the Father for them to be an holy and pacifying sacrifice that they also may be sanctified for euer VVhat are the efficient causes of Christs passion There are three efficient causes thereof God Sathan and men and all these in diuerse respects 1. The Counsel and determination of God the most absolute and high will of God that is his ordinance whereby from eternitie he hath so disposed of this businesse that therein he
might manifest his iustice and mercie 2. The primitiue or outward cause mouing vnto it the calamitie of mankinde and the tyranny of the Diuell ouer mankinde 3. The antecedent or inward cause mouing here vnto was the vnspeakeable loue of God the father towards his creature as it is said Ioh. 3.16 So God loued the world that hee gaue his onely begotten sonne c. 4. A fellow cause working voluntarily and with election and obeying the father was the sonne of God himselfe who as Paule saith Phil. 2.7 Made himselfe base taking on him the forme of a seruant became obedient to the father euen vnto the death of the crosse For hee deliuered himselfe into the hands of his enemies voluntarily and readily according to the prophecie Esai 53.7 He was offered because he would and Heb. 10.4 out of the Psalm 40.7.8.9 Because it was impossible by the bloud of Buls and Goats to take away sins therefore Christ entring namely into the world said Sacrifice and oblation thou wouldest not haue burnt sacrifices for sins thou wast not pleased with then I said Lord I come in the beginning of the book it is written of me that I may doe thy will O my Lord. Sathan also is a chiefe cause of Christs death because with an ancient hatred he persecuted the seed of the woman and when hee could do no more hee bit his heele as it was foretold Gen. 3.15 All men are causes of Christs death and to them it must be imputed because of the guilt and the sinne wherein euery one is entangled The helping or instrumentall causes of Christs death were Iudas and the high Priests who counted to Iudas the 30. siluer pieces a Mat. 26.15 Annas also Caiphas Pilate and the people which cryed Away with him away with him b Ioh 18.15 And the Roman souldiers who were his executioners which instruments notwithstanding God so vsed as he finished by them a worke most holy to wit the redemption of mankind but the cursed instruments for none but the most vile and wicked could endure to betray condemne and murder an innocent he did punish with most iust punishments seing they sinned not by constraint but of their owne accord and most of them against their owne conscience What is the subiect oft this passion The Lord himselfe the verie sonne of God being made man But whether was the passion a suffering of his whole person or of one of his natures onely The passion was of the person because that person which suffered was God and man but he suffered not in his diuine nature for it cannot be that an immutable thing should suffer an immortall thing die but in mans nature which hee tooke vpon him and which was subiect to suffering Therefore Paule in respect of the person saith Act. 20.28 That God purchased to himselfe the Church by his bloud And in respect of the humane nature 1. Pet. 4.1 the Apostle affirmeth that Christ suffered in the flesh And in the Epistle to the Hebrewes 2.14 the author saith That the sonne of God was made partaker of flesh and bloud that by death hee might destroy him who had the power of death Therefore although the passion and death of Christ be properly of the flesh according to nature yet according to the person it belongeth to the word because it is one and the same person both of the flesh and the word What was the formall cause The suffering both of the bodie soule both which sufferings are described by the Euangelists in certaine degrees and parts What was the suffering of his soule The inward torment of the soule which Christ felt especially after the administration of the Supper and that ariseth by certaine degrees 1. For first in the garden hee feeling the anger of God kindled against our sins out of his great trouble of minde cryeth Mat. 26.38 My soule is verie heauie euen vnto the death and Father if it be possible remoue from mee this cup by which cup according to the Hebrew phrase he vnderstandeth the anger of God and the punishment for our sinnes yet notwithstanding he addeth a condition Not as I will but as thou vvilt Mark 14.26 Whereby he signifieth not an opposition but a diuersitie of wils which is not of it selfe faultie especially where the wil of mā is subiected to Gods will so a man is ought to be sorie at his friends death yet doth he willingly yeeld to the purpose of God 2. This torment was so increased that hee sweateth drops of bloud through the grieuousnesse thereof Luk. 22.44 At last vpon the Crosse as though he were oppressed by these griefes and forsaken of god he cryeth out My God my God why hast thou forsaken me Ma. 27.46 not as though God were separated frō the humane nature but because it is as Bernard saith a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie neither any shewing of Maiestie which complaint was the complaint of one not despairing or distrusting for he calleth God his God but of one wrestling with a most grieuous temptation Caluin calleth this sanctam desperationē an holy desperation For this cause Dauid prophecying of Christ Ps 18.5.6 saith thus The sorrowes of the graue haue cōpassed me about that is I haue suffered horrible griefes such if as these griefes should haue bene indured by an angel yea al the Angels they would haue bin brought to nothing altogether oppressed of thē And He. 5.7 it is thus said of him Who in the daies of his flesh did offer vp praiers supplycations with strōg crying tears vnto him that was able to saue him frō death and was also heard in that which he feared or was deliuered from his feare that is from that terrour astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God But what was the cause of such torments in Christs soule Not one but many 1. The thinking vpon the tyranny of sinne death and Sathan which made hauock of mankind 2. The meditation of that horrible infamous and cursed punishment a Gal. 3.13 which he foresawe he should suffer in his most holie bodie as also those contumelies which should be cast vpon him 3. His thinking vpon the ingratitude of the greatest part of the world 4 Especially the sense of Gods horrible wrath which hee sustained for our sins for which he tooke vpon him to make satisfaction Whereupon Iohn 1.29 Hee is called the Lamb of God which taketh away or which beareth the sins of the world What was the suffering of the bodie His outward suffering which befell to him besides those griefes which in his soule hee sustained which may bee diuided according to the subiectes or places in which he was diuersly afflicted as the garden Caiphas his house or the Cōuocation of the Priests the Pretorie or towne Hall the place without the citie where theeues were punished
nothings else is meant by these words then that Christ did descend into the state of the dead and that hee was added to the number and companie of other the deade for whom he dyed according to Dauids saying Psalm 28.5.6 I am reckoned amongst them which goe downe into the graue And Psal 88. I am as a man without strength I am counted among thē that go downe into the pit Free among the deade like the slaine lying in the graue whom thou remembrest no more and they are cut off by thine hand Whereupon hee is said to bee raised againe not from the graue but from the dead which sense and opinion doth not much differ from the first of the former What is the fift The first is of them who allegorically or metaphorically by the descention of Christ vnderstand his great ignominie and extream humiliation whilest he laie in the graue vntill the third day after his death as if he had beene foyled and vanquished by death and the diuell at which time the diuel and the Pharises did as it were insult ouer him as though he were quite gone and no more remained Doe you approue of this then I doe not dislike it for it is agreeable to the type set forth in Dauid Psal 88.7 Thou hast laied me in the lowest graue in darknesse and in the deepe and it is agreeable to that place which is Ephes 4.10 in which as by ascending aboue all heauens the Apostle vnderstandeth his greatest exaltation so by his descending to the lowest parts of the earth or to hell hee vnderstandeth the greatest humiliation or debasing of Christ So Esa 14.15 Descending to hell is taken for extreame humiliation Thou saidest in thine heart I will ascend into heauen c. but thou shalt be brought downe to the graue to the sides of the pit And so may the place of Mathew 11.23 be expounded Thou O Capernaum which art lifted vp vnto heauen shalt be brought downe to hell What is the sixt It is theirs who say that by Christs descending to hel is signified those great torments of minde which Christ in his agony and vpon the crosse sustained of which we haue spoken in the Passion of Christ Is this exposition agreeable to trueth It is for it is agreeable to Scripture and proportionable to faith For Esa 53.5 saith that Christ was broken for our iniquities And Psal 18.6 The sorrowes of the graue haue compassed mee round about And Act. 2.24 Peter saith that he was entangled in the pangs of death the griefes which the curse and wrath of God procureth And Gal. 3.13 it is said He vvas made for vs a curse and that truly and without trope not in himselfe indeede but in as much as he was our suretie so that he truely felt our burden to bee laid vpon him And Heb. 5.7 the Apostle saieth that Christ was heard from his feare when he praied with teares and strong crying And that which is verie wonderfull is recorded of him that through vehemencie of his torment drops of bloud ran downe from his face and that he could not be comforted but by the sight of Angels Luk. 22.43 And in the end we see that Christ was cast downe so low that he was constrained to cry out when his anguish vrged him My God my God way hast thou forsaken me Mat. 27.46 By all which it may be gathered that hee wrestled and grapled not with a cōmon manner of death but with the forces of hell and the horror of eternall death But this seemeth to make against the exposition namelie that the torments of the minde are put after the griefes of the bodie in the creede This is done because the griefe of bodie first offereth it selfe to the senses but not so the torments of minde But it may be obiected Although they ought to be set after death and crucifying yet they should not haue beene mentioned after buriall Although the descending of Christ to hell was ended in death and in time did goe before the buriall of the body yet it is set after it in the order of the narration of the articles of our faith because it seemed good in one continued course of speach to describe whatsoeuer pertained to the debasing of his bodie and afterward to come to the suffering in soule But could God euer be angrie vvith his onlie and most beloued sonne Christ or forsake him Neuer but yet he so hid his fauour and help for a time that the humane nature of Christ did truely feele these distresses wherewith they are vrged who are cast away and forsaken of God And as Barnard saith Serm. 5. de verbis Esaiae It is a kinde of forsaking vvhen as in so great necessitie there vvas no shevving of povver no shevving of Maiestie Why vvas it needfull he should suffer these torments 1. Because when as all our sinnes were cast vpon him therefore it was fit that he should so feele the wrath of God against them as if he himselfe had committed the sinnes of all men 2. That for our sakes he might try and ouercome all manner of griefes and temptations and so the torments of death and of hell for our cause 3. That hee might aduance and carie vs vp to the ioyes of heauen being deliuered from the power of Hell VVhat profit redounded to vs by Christs descending into Hell 1. Victorie ouer the power of the diuell the horrour of death and the paines of Hell is obtained a Ose 13.14 2. Our enemies are tryumphed ouer Coloss 2.15 And he hath spoiled principalities and powers that is Sathan with his Angels b Ephes 6 12 hath made a shew of them openly and hath tryumphed ouer them in the same crosse 3. Hauing ouercome the sting of death he hath opened to all beleeuers the kingdom of heauen Therefore Hilarie saith lib. 2. de Trinitate The crosse death and hell are our life VVhat is the vse of Christs descending into hell 1. That wee should not now be afraid in death of those things which our prince hath swallowed vp 2. That looke how much more we see him humbled and abased for our cause so much the lesse wee should doubt either of the fathers loue towards vs or our redemption wrought by him and the exaltation wee shall hereafter receiue in Heauen What is opposite to this Doctrine 1. That fable of Purgatorie the paines whereof seing Christ did not vndergo nor suffer for ought we can read who notwithstanding suffered for vs all kinde of griefes a Isa 53.3 4 therefore it followeth that these are forged and counterfaite and to be feared of none who belieue For if it were as they say it should then follow that there are some griefes which Christ did not suffer for our sake 2. Of those Limbi which they haue in their owne inuentions appointed for the fathers vnder the Lawe and infants vnder the Gospell who haue beene depriued of the signe of Baptisme The sixe and twentieth common
plainely appertaining to law For by being iustified the Apostle meaneth that a man is accompted iust being by the sentence of the heauenly Iudge acquited from condemnation and guiltines Which appeareth by the opposition of Iustification and Condemnation which Paule setteth downe Rom. 8.33 VVho shall lay any thing to the charge of Gods children It is God that iustifieth who shall condemne Iustification therefore according to the meaning of Saint Paule is a certaine pronouncing of sentence and as I may so say indeed rather a pronouncing iust then a making iust How many waies is a man said by Saint Paule to be iustified Onely two waies a Rom. 10.3 4.5 eyther by his owne righteousnesse that is to say by works or by the law as Rom. 2.13 The doers of the law if there be anie must bee vnderstood shall be iustified which is called Legall iustice or the righteousnes of the law Or else by faith or by the righteousnesse of another namely Christ that is to say by faith Rom. 5.19 VVe are iustified by faith which is called Euangelicall iustice or the righteousnesse of the Gospell VVhat doth this signifie to be iustified by workes Not as some thinke to get a habit of righteousnesse by iust works or to be made iust by workes but to be iudged and pronounced iust by reason of obedience yeelded vnto the lawe Or he is said to be iustifyed in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God after which sort Paule teacheth that no mortall man is iustified Rom. 3.20 By the workes of the law no flesh is iustified that is to say By the act whereby the law is performed or by the performance of the law no flesh shall be iustified Which sentence though in Greeke and Latine it be particuler yet in Hebrew it is vniuersall because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe VVhat doth this signifie to be iustifyed by faith To be iustified by faith is to be acquited from sinne for Christs sake apprehended by faith Or he is said to be iustified by faith who being excluded in regard of his owne righteousnesse that is the righteousnesse of works doth by faith apprehend another righteousnesse that is the righteousnesse of Christ wherewithall being cloathed he doth appeare before God not as a sinner but as a iust and righteous man a Gal. 3.27 Ephes 5.17 Apoc. 7.14 What is iustification It is not the giuing of the holy Ghost regeneration or the infusion of a new qualitie or the preaching of Iustice or if wee shall speake Philosophically not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or a motion toward the attayning of righteousnesse but it is the sentence of the heauenly Iudge whereby he doth in respect of the merit of Christ of his owne meere grace and fauour not impute vnto the sinner his sinne vnto death but imputeth the righteousnesse of Christ offered in the Gospell to his owne glorie and life eternall Or it is a free discharge from sinne and death both at once and an imputation of righteousnesse vnto life eternall and to the glorie of God and that for Christs sake and his righteousnes with both which being clothed wee appeare before the tribunall seat of God holy and vnblameable What be the parts of Iustification Two The former part is Remisson or Absolution and that twofold first from sinne secondly from death For first God from his tribunall seate pronounceth vs free from sinne for although sinne be in vs in deed yet because all that sinne how much soeuer it be is couered with the righteousnesse of Christ and therefore is not set before the eyes of God the Iudge God doth pronounce vs to be so freed from the same as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death namely sin he doth also acquite vs from the punishment and death it selfe which is the wages of sinne Rom. 6.23 The later part of Iustification is Imputation whereby the heauenly Iudge doth iudge vs to be iust by the merite of another and doth adiudge vs vnto life eternall for th merit of another And this later is a kinde of effect of the former for hee that is iudged iust it must of necessitie follow that he be adiudged vnto life The Prophet Dauid 9.24 Seuentie weeks are determined vpon thy people and vpon thine holy Citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse And Paule Romanes 3.4.5 By the first parte our debt is taken away and by the later our want is prouided for Also Remission healeth the guilt of sin the imputation of the righousnesse of Christ healeth the corruption and euill it selfe wherewithall the nature of mankinde laboureth and is laden VVhat is the efficient cause of Iustification Not man eyther from himselfe or from any other conferring any thing for that in the act of iustification man doth only behaue himselfe as a subiect and sufferer but God is the efficient cause who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme Esa 43.25 I euen I am he that take away thy iniquities for mine owne sake I wil remember thy sinnes no more Which principle of Diuinitie the Iewish Scribes did also acknowledge as true Marke 2.7 VVho can forgiue sinnes but God alone and Rom. 4.5 But beleeueth in God that iustifieth the vngodly that is to say him that in himselfe is wicked he accompteth righteous in Christ And Rom. 8 33. God is he that iustifieth who is it that condemneth And hereupon it is that it is called the righteousnesse of God Rom. 1.17 3.21.22 Not that essentiall iustice of God whereby he is iust in himselfe neyther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit but it is so called of the efficient cause namely because God doth freely impute or accompt the same vnto vs and partly also from the obiect because it alone is able to beare the rigour of Gods iudgement and to stand before his tribunall seat and therefore it is called euerlasting Dan. 9.24 because it was decreed by him from euerlasting VVhat is the cause of iustification working together with God Christ who by his merit and obedience hath purchased Iustification for vs. Rom. 5 9. VVe are iustified by his bloud and 2. Cor. 5.18 VVe are reconciled by Christ VVhat is the precedent cause Not the foreseeing of good works to come or of faith nor the estimation of works present but onely the grace of God not that which is freely giuen or infused whither it be faith or whether it be charitie but grace freely giuing that is to say the good will of God or the good pleasure of God a Ephes 1 9 and his loue toward vs men
eternall called a reward In a generall signification according to the proper phrase of the Scripture whereby wage doth signifie not by relation but absolutely the extreame part or the end of any thing Also rewarde yet free yea a gift as Paule declareth Rom. 6.23 The wages of sin is death but the gift of God is eternall life through Iesus Christ our Lord. 2. Not as a cause but as a consequence because that though eternall life be giuen for another cause to wit for the merit of Christ apprehended by faith yet it is giuen also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29 Whosoeuer forsaketh houses or brethren c. For my name sake shal receiue an hundred fold and shall inherit eternall life euen as the inheritance is giuen to the sonne not fot doing his duetie but because hee is a sonne according to that common saying As soone as the sonne is borne the portion is due as also in recompence of his obedience And why doth God promise reward to the good workes of his children Because they beleeue now they which beleeue are righteous through the righteousnes of Christ imputed vnto them to the iust life is promised and abundance of all good things To what purpose doth hee thus promise 1. That they might bee spurred on to doe their duety more cherefully 2. That they might be testimonies of Gods prouidence because the goods of this life come from him and are distributed at his pleasure according to the saying in the Prouerbs Pro. 10 20. The blessing of the Lord maketh rich and that hee will preserue his Church in this life and prouide for his wherefore Christ saith Seeke first the kingdome of God and his righteousnesse and other things shall be added vnto you Math. 6.33 3 That God might stirre vp his to beleeue to call vpon him to hope and giuing of thankes according to that Psal 50.15 I vvill deliuer thee and thou shalt glorifie me 4 That they might be remembrances and pledges of the promise of grace for which they are bestowed vpon vs. What causes ought to prouoke vs to liue vvell 1 The commaundement of God whereunto all creatures should obey 1. Thess 4.3 This is the vvill of God euen your sanctificaiton 2 Our dutie which we owe that we may declare our thankefulnesse towards him Rom. 8.12 We are debtors to God and not to the flesh neyther are we our owne men but his who hath elected vs to holines of life Luke 17.10 he hath redeemed vs from all iniquitie and cleansed vs in the bloud of Christ that we might be made followers of good works a Luk. 1.74 75. 1 Cor 16.19 20. 3 The necessitie of order of the cause and the effect for a good tree bringeth forth good fruit Math. 7.17 and they that are lead by the spirit of God are the sonnes of God Rom. 8.14 1. Iohn 3.9 Euerie one that is borne of God doth not commit sinne that is by affirming the contrarie he endeuoureth after holines because the seed of God abideth in him that is the holy Ghost so called by the effect because by his vertue as it were by a certaine seed we are made new men 4 Faith which cannot be kept where we go on in sinne against conscience 1. Tim. 1.19 Fight the good fight hauing faith and good conscience vvhich being put avvay some haue made shipvvracke of faith 5 The excellency of good workes because thorow Christ they are that worship which pleaseth God or sacrifices of thankesgiuing seasoned with faith as it were with salt kindled with the holy Ghost as it were with fire from heauen and sanctified by the merit of Christ and accepted of God thorow Christ 1. Pet. 2.5 6 Our owne dignitie For being iustified wee are the sonnes of God the holy Temple of GOD Kings and Priestes annoynted of the holy Ghost wherewith being clothed wee ought to publish the righteousnesse of God in thought word and deed and the prayses of God by confession 7 The promises of Gods blessings as well corporall as spirituall Leuit. 26.34 a Deut. 28. Esa 1.19 If ye vvill vvalke in my precepts I vvill giue you raine in due season and the free reward of our patience and obedience toward God as Moses Heb. 11.26 is said to haue respect to the recompence of revvard because 1. Timoth. 4.8 Godlinesse hath the promises of this life and that vvhich is to come 8 The good that comes by them for wee must doe good workes to further our neighbour by our godlinesse to glorifie GOD and to stoppe the mouth of the aduersaries b Luk 6.7 1 Pet. 2.12 14. c. Titus 2.8 9 That by the fruits of faith wee may be made more certaine of our election and vocation and being made new creatures may nourish in our selues the hope of life eternall 2. Peter 1.10 Iames. 2.17 Why must we auoid euill workes 1 Because they displease God Psalm 5.5 Thou art not a God that delightest in iniquitie neyther shall the vvicked dvvell vvith thee and they prouoke him to anger thou hatest all those which vvorke vvickednesse verse 6. 2 They doe dishonour the profession of the Gospell and the glorie of God Rom. 2 24. For your sakes is the name of God euill spoken of among the Gentiles as Nathan saith to Dauid 2. Sam. 12.14 Thou hast caused the enemies of the Lord to blaspheme by this meanes 3 Because they draw downe vpon vs punishments both publike and priuate warres famine pestilence c. Deut. 28.15 c. If thou vvilt not heare the voyce of the Lord thy God Leuit. 26.3 14. c. thou shalt be cursed vvhen thou goest forth into the field c. Againe Thou doest chastice the sonnes of men for their iniquities Psal 90.8 4 Because there followeth the tyrannie of Sathan into whose power the reprobate are deliuered vp in whose snares they are taken captiues and doe his whole pleasure 2. Tim. 3.26 5 Because by ill doing all spirituall exercises are hindred faith is weakened the conscience wounded calling one God disturbed and ceased the holy ghost greeued Ephes 4.30 do not ye greeue that holy spirit of God wherewith ye are sealed 6 They deserue eternall damnation as Paule witnesseth they that doe such thinges haue noe parte in the kingdome of god neither shall they possesse it Galat. 5.21 1. Cor. 6.10 Are good workes necessarie to saluation The question is ambiguous for if it be taken in this sense that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse saluation and life eternall it is false But if it be vnderstood that new obedience is necessarie so as it be a duety which we owe and an effect necessarily following reconciliation it is true 2 Because god will saue noe man without repentance and the gift of the holy ghost is necessarie to life
that our concupiscence is mortified and that it taketh not occasion to sinne by the forbidding of the Lawe as before it was wont f Ro. 7.5 6 8 9. 3 Death of the world by which the world is dead vnto the godly and that actiuely not vnto them who enter into cloysters profession of a monastical life but vnto those who for the excelleÌ„cy of the knowledge of Christ despise all things which the world esteemeth and is in loue with 2. And who renounce the workes of the world as whoaring dicing and whatsoeuer is a worke of the flesh 3. And who are not caried away with the delight of the world Againe the world is passiuely deade vnto those who in like forâ— are despised of the world for otherwise the world oftentimes were neuerthelesse dead vnto them who notwithstanding are dead vnto the world Therefore Gal. 6.14 Through Christ the world is crucified vnto me and I vnto the world And Phil. 3.8 I account all things but losse for the excellent knowledge sake of Christ But the spirituall death of the vnbeleeuers or of natural men is that which may be called the death of faith or the soules death namely by which they being without Christ and his spirit being also voide of faith are dead in their sinnes in the ablatiue case Ephe. 2.5 and yet they liue in sin nor do they earnestly desire forgiuenesse and so liuing they are dead g Mat. 8.22 1 Tim 5.6 Rev. 3.1 and are said to walke in the shadowe death h Esa 9.1 3. And eternall death is a perpetuall infelicitie and misery of the whole man and it is called the second death a Rev 2 11 21.8 of which is said The death of sinners is the worst death Psal 34.22 I desire not the death of a sinner but that the sinner turne from his waies and liue Ezech. 33.9.4 A ciuill death Among Lawyers it is meant of them whose estate is altered that is who haue falne from some degrees of honour and liberty and haue not kept the reputation of an honest man But at this time we entreat of the third kinde of death What is eternall death It is the vnspeakable most wretched most fearefull and endlesse condition of the Reprobate ordained by God not in that the soule may againe be separated from the bodie or that the bodie or soule dyeth and that they cease either to be to liue to haue sense for they shall bee and shall liue continually but in that they shall bee for euer shut out both in soule and bodie not onely from all fauour and beholding the presence of God but also that they shall bee adiudged most iustly to an horrible endlesse and deserued curse by reason of their sinne b Isa 66.24 Math. 25.41 46 2 Thess 1.9 For as neither eye hath seene nor eare hath heard neither hath it entred into the heart of man what things God hath prepared for them that loue him 1. Cor. 2.9 So also neither can the greatnesse of the paines and torments which are prepared for the damned be plainly vnderstood in this life much lesse be expressed in wordes If the soule and body of the Reprobates shall haue a being and shall liue for euer Why is their future estate not called a life but a death Bicause such an estate and condition of life as theirs is euery way most miserable deserueth to be called a death not a life What are the Epithites of eternall death That the greeueousnesse of the punishment might in some sort be pouretraied it is called in scripture by termes taken from the punishments of this life as Confusion Shame eternall reproach The worme that euer gnaweth the lake of fire and brimstone Hell mourning weeping and gnashing of teeth A fierie fournace an eternall deuouring and vnquenchable fire extreame darknes out of the kingdome of light the worme that dyeth not eternall torment and the like c Isa 30.33 66.24 Math. 8.12 22 13. 25 46. Mark 9.43.47 Reue. 19.20 20.10 14 15. In which Epithites is shadowed as it were the forme what and how great the punishments of eternall death shall be what be the causes of eternall death God the most iust Iudg is the cause a farr of d Math. 25.41 Rom 2 8 2 Thess 1 5 6 8 9 The nearest cause is Satan the seducer vnto sinne and a murderer euen from the verie beginning of the worlds creation for that he slew man thorough sinne a Iohn 8 44 The subministring instrumentall cause is man himselfe consenting vnto Satan lastly sinne whereby man departed from the law of God Gen 2.17 In the day that thou eatest of the tree of the knowledge of good and euill thou shalt die the death either death aswell temporarie as eternall And Rom. 5.12 Through sinne death entred into the world And 6.23 The wages of sinne is death And. 1. Cor. 15 21. By man came death For whome is eternall death prepared For the cursed or Reprobates for the workers of iniquitie for vngodly sinners horrible murderers whoremongers witches for Idolaters and all liers b Re. 21 8 and to speake in one worde for vnbelieuers that is for those who haue not knowne God nor hearkened vnto the Gospell c, 2. Thess 1 8 that in bodie and soule they may be punished punished because they haue sinned in body and soule Math 10.28 Feare him which can destroy the body and soule in hell namely with eternall torments and therefore the substance of neither shall perish What place is ordained for eternall death That which the Hebrewes call Tophet of noise and confusion and Gehenna of a place nigh to Ierusalem situated in the field of a certaine man called Hinnon wherein the Israelites offered their sonnes to the Idoll Moloch d Iosua 15 8 Isa 30.33 2. Kings â—3 13 2. Chro. 28.3 Ierem. 7.31 which the Greekes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place a house without sun-light and Tartarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it frighteth all which place the Latines expound Inferos of the situation a nethermost place Hell as also Abyssum that is a gulfe of vnmeasurable deapth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bottomeles place e Luk. 8.31 Reu. 9 20 What is Hell It is a certaine hidden and horrible place appointed by God vnto eternall torment for the damned men and euill Angels f Num 16 30.33 Esa â—0 33 Math. â— 12 25 41 2 Thess 1 9 Where is Hell It is hard to iudge and it becommeth vs not to be inquisitiue herein but to endeauour that we take heed that we one day proue not by experience where it is Yet is it somewhere nor any vpper but a nether because it is below and therefore fardest of from the highest heauen which is the seate of the blessed For the Scripture Luk 16.26 placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broad and large gulfe 〈◊〉 〈◊〉 〈◊〉
faith and to shewe their Pastors what they think of the Doctrin taught like as Peter commandeth that VVe should be ready alwaies to giue an answere to euery man that asketh a reason of the hope that is in vs. 1 Pet. 3.15 Is it gathered from this Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is himselfe that euerie one is to bee left to his owne priuate iudgement and that the Sacrament is not to bee denyed to any man comming to the Lords table No because all are not sufficient to examine themselues neither is it manifest concerning all whether they are or are not of the Church neither is it sufficient for them which by a lawfull knowledge going before haue beene iudged impenitent and therfore accursed out of the Church that they should be thought fit and to haue truely repented if after any manner of fashion they present themselues againe at the Lords table Who doe come vnworthily to the Lords table Not they which are simplie subiect to sinnes or any weake in faith seeing that the Supper is instituted especially for the weake And the Centurion said rightly Lord I am not worthie that thou shouldest come vnder my roofe Mat. 8.8 But they which know not what this thing is and which are all together void of the feare of God or of repentance and faith and doe continue in sinnes against knowledge In like manner they which doe nourish confidence of their owne strengths superstition and hypocrisie and false worships which doe maintaine manifest errors or doe liue in strife doe still keepe an euill purpose of fostering anger lust or other bad affections or doe despise the poore or doe come not as it were to a mysticall but as it were to a common or prophane table VVhat is the punishment of them which eate vnworthily As there are diuers degrees of vnworthinesse so the punishment or iudgement is vnlike the cheefe degree of vnworthines precisely so called is to come to the mysteries of faith without faith or any repentance which is the vse of vnbeleeuers castawaies hypocrites and wicked men They therefore which so come are guiltie of the bodie and bloud of the Lord the imputation of his death is laide vnto them that is the death of Christ it returneth vnto death not vnto life to them and as Basill speaketh They doe beare the offence of Christ crucified euen as they who through vnbeleef crucified him corporally For these men doe esteeme the bloud of Christ profane and they haue him in no other account then as an hainous offender a Heb. 10 29 concerning these men it is said he that beleeueth not shall bee condemned Mar. 16.16 These therefore doe vndergoe the iudgement of condemnation vnto euerlasting torments a 1 Cor. 11.32 Another degree of vnworthinesse taken more moderately is of the beleeuers which doe not discerne or iudge of the Lords bodie that is which although they are not altogether voide of faith yet they haue a faith as it were faint and weake and therefore not as it were effectuall by charitie and repentance neither doe they discerne the mysticall bread of the Lord from common bread but handle it vnreuerently nor in that manner as the Lord appointed it To these iudgement is threatned Paul 1. Cor. 11.29 saying Hee which eateth and drinketh vnworthily eateth and drinketh his owne damnation that is by eating and drinking he drinketh it and calleth for it But this iudgement is not of eternall damnation but of temporall punishment which the Lord doth inflict in this worlde euen vpon his owne faithfull ones which doe sinne as it is manifest out of the words following of the Apostle wherein hee doth rehearse examples of this iudgement diseases and the death of the bodie For this cause many are weak sick among you many sleepe and especially out of verse 32. where hee saith That we are therefore iudged ihat wee should not bee condemned with the wicked but that wee should be chastised of the Lord. And this iudgement is of correction and discipline To whom therefore is the Lords Supper to be giuen To all the faithfull members of the Church which can examine themselues and are taught in the mysterie of faith and can shewe forth the Lords death for to this mysterie is required the examination of a mans owne selfe and this shew forth the lords death And therefore not to Infidels not to infants not to madmen not to them that are ignorant of the mysteries or to them which knowe not what is done not to the impenitent not to them which are excommunicated by the lawfull iudgement of the Church not to the polluted either with manifest errours or with any notorious wickednesse vnlesse they haue first satisfied the Church and giuen a testimonie of their repentance Finally not to the deade nor for the dead For the oblations of bread wine which were offered in times past by the friends of the deade after a heathen custome went to the vse of the poore In like manner the sacrifices and offerings which Cyprian saith were offered for Martyrs were in his vnderstanding praises and thankesgiuings vnto God in that it pleased him to afford his Church such excellent lights as they were Are godly and honest persons to bee kept from the Lords Supper for beeing in warre or hauing controuersies depending in Lawe No for actions and lawfull warres are a part of that politique order which the Gospell doth not abolish And Constantinus and the soldiers with him which were now in the battell readie to put to the sworde the huge armie of Licinius were iustly admitted to the Lords Supper And Melchisedech receiued Abraham returning from the battell and blessed him a Ge◠14 17 And good men may without bitter hatred and desire of hurting each other dissent about inheritances contractes and other like businesses But yet both soldiers and those that goe to Lawe when they are about to receiue must bee admonished to lay aside hatred strife and other vices which happen not of themselues but by accidentes to warfare and suites in Lawe What is it to make difference of the Lords bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to discerne a thing and to seuer or exempt it as it were from the common order and to account it and vse it more honorably then the rest as in Iude verse 22. wee are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a difference betweene sinners that are recouerable and those that are obstinate And 1 Cor. 4.7 Who hath made thee more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to discerne the Lords bodie is to distinguish that breade as a most precious signe of Christs bodie from other things and to vse it with fit deuotion and therefore with faith repentance and most high reuerence not to come vnto it as to common bread and drinke but as vnto the mysterie of a thing of all other most precious Doe they of the first sort of vnworthy communicants that is to say
should come to passe foure hundred yeares after c Gen. 15.13.14.15 Act. 7.6.7 The promise made of the erecting of the Empire and kingdome in the tribe of Iudah d Gen. 49.8 The foretelling that the Gentiles should a long while after be called to the gracious couenant of God e Esa 45.22 of the destruction of Ierusalem f Esa 22.1 Ezec. 15.6 2. King 24.14 Dan. 9.26 Mat. 24.2 of the returne of the people out of the captiuitie of Babylon g Ier. 12.15 25.11.12 of the acts of Cyrus for the good of the Iewes which are set downe Esa 45.1.2 The foretelling that Iosias king of Iudah should slay the Priests and should burne mens bones vpon the altar of Bethel which was foretold 333. yeares before Iosias was borne and 359. yeares before it was performed h 1. King 13.2 2. King 23.15 Those famous Prophecies of Daniel concerning the foure Monarchies and the succession of them of Antichrist and his doctrine of the end of the world i Dan. 7.17 12.2 and such like of the comming and death of Christ k Dan. 9.24.25.26.27 All which could neuer be forseene by the wit of man nor be gathered by naturall causes and yet they were all proued most true by the certaine euent of them 3. That maiestie of the Spirit to be adored which euery where shineth clearely in the Scriptures vnder that rude and plaine simplicitie and humilitie of words l 1. Cor. 2.4 4. The power of the Scripture that it hath in the minds of men 1. in the conuersion of a man when as the Scripture sendeth foorth a certaine secret force wherby a man is affected and inwardly moued and so transformed into a new man m Heb. 4.12 Psal 119.111 Act. 13.12 2. In time of affliction when it doth enkindle in our hearts a liuely and firme consolation that at length men should preferre the holy Scripture before all they do enioy neither will they suffer themselues by any kind of affliction no not by death it selfe to be withdrawne from the same as we haue plaine example in the Martyrs by whose bloud it was sealed 5. That deadly and irreconciliable hatred wherewith the diuell and the world do persecute the doctrine of the Scripture wheras they can brooke other doctrines though neuer so absurd and impious 6. The inuincible certaintie thereof that against so many stratagemes of the diuell and so many outrages of the world it abideth firme and by a wonderfull successe gets the victorie To which purpose is that we reade 1. Machab. 1.59 That when Antiochus had giuen in charge that all the holy Scriptures should be burned yet continually after that they peeped foorth of their dennes and not long after being translated into the Greeke tongue were spread ouer the whole world 7. That most sweet harmonie and wonderfull consent betweene all the parts of doctrine taught by Moses the Prophets Christ the Euangelists and the Apostles 8. The wonderfull calling of Moses n Exo 2.7.10 3.2 Act. 7.20 of the Prophets o Amos 7.14 of the Apostles of whom the most were vnlearned and simple men which had not bene brought vp in the schooles of men and learned that there which they taught to others who did so skilfully dispute of heauenly mysteries vpon the sodaine c Act. 2 11. 4.13 The wonderfull conuersion of Paule being before a professed cruell and bloudie enemie to a new man d Act. 9.3 c and that all these had no regard of their owne honor and profit but onely the glorie of God and of Christ and of the saluation of men 9. The perpetuall consent of the whole Church and of all the godly the space of so many ages ouer the face of the whole world farre and neare in imbracing and keeping the Scripture 10. So many and so famous miracles as well of the old Testament which Satan was neuer able to imitate no not in anie resemblance as the raising vp of the dead e 1. Kin. 17.22 2. King 14.33 13.21 the deuiding of the sea and of the riuers f Exod. 14.21 Ios 3.15.16 the staying and going backe of the Sunne g Ios 10.13 2. King 20.11 as of the new Testament which the Iewes themselues cannot denie as Iosephus beareth witnesse li. 18. cap. 4. although the Iewes at this day affirme that the miracles of Christ were done by I know not what superstition of the word Schem hamphoras least they should be constrained to confesse the truth and to acknowledge Iesus the sonne of Marie to be the Christ 11. The matter of the Scriptures which containeth doctrine euery where heauenly and fauoring of no earthly thing In it alone is propounded the pure and perfect law of God h Deu. 4.6 7.8 Psal 19.9 that alone shewes that meanes of saluation which doth not resist the glorie and most perfect iustice of God and satisfieth the consciences of men 12. The forme because there doth appeare manifestly the dispensation of the wisedome of God ordered and disposed 13. The most lamentable ruine of the persecutors and haters thereof What is the true vnfallible note wherby all men of sound iudgemēt do acknowledge that doctrine to be the doctrine of the true God Because that doctrine which doth teach vs to seeke the glorie of one God and of him alone in whole and euery where and to cleaue vnto him out of all doubt that doctrine is the doctrine of the true God i Prou. 16.14 1. Cor. 10.31 Jerem. 9.31 1. Timot. 1.17 Ioh. 7.18 8.49.50 5.43 44. 12.43 Gal. 1.10 Phil. 1.9.11 But onely the regenerate do rest in it as that that bringeth saluation and the doctrine of God with full assurance of their heart But how shall we answer them who aske how we know that Moses the Prophets and the Apostles were the authors of those writings which are published vnder their names and whether there was euer any such Moses or no That such a question is not to be vouchsafed an answer but rather to be punished for it is as much as if any man should aske whether there were euer any Plato Tullie Aristotle whose writings are daily conuersant in the hands of all men Seeing that before Moses his time we reade not that there was any word of God written how did God all that time reueale his will vnto men Either by oracles pronounced by the mouth and voice of God himselfe to his seruants a Num. 12.8 or else by Vrim and Thummim that is light and perfection which God gaue to Moses to put it into the breast-plate of the high priest b Exod. 28.20 but what they were and of what fashion no man knoweth Or else by visions and resemblances which the Lord offred to the eyes or mind of them that were waking c Ier. 1.10.11 or else in dreames sent of God to them that were asleepe
happen to returne againe which was thought dead The later mariage contracted by meere ignorance shal be dissolued the fault being thus fouÌ„d to haue bin eithers shal not be imputed vnto either of them Doth barrennesse breake off Matrimonie No for that defect is commonly hidden vnknowne God hath often holpen it when as it hath bin couÌ„ted desperate a. 2. Seeing that God giueth children who shutteth openeth the womb according to his own good pleasure he seemeth after a sorr to lay violent hands vpon God who reiecteth the wife giuen him by God because she beareth him no children Is diuorcement to be permitted for offences or for ciuil death as to be condemned to the Gallies or mines or banishment or els perpetuall imprisonmeÌ„t or els by reason of some disease fallen into after the consummation of mariage or for any other the like causes Herein the iudgements of Doctors do differ for some denie DiuorcemeÌ„t for any such cause because god hath said Whom god hath conioyned let no man separate b Mat. 6. but man separateth when he doth it without Gods word But God hath not granted Diuâ—rcement in his word for such causes But this question were superfluous if the magistrate did his dutie for he should cut off such offendors and so should the innocent party be prouided for Now as concerning ciuill death the Canons teach that the wife is to follow the husband either in banishment or imprisonment As touching diseases caught after lawfull mariage the rule is to be obserued Ill accidents are patiently to bee borne in mariage where there is no fault committed But yet Leprosie is wont to be reckoned amongst the causes of Diuorce for seeing there is a law concerning the Leprous that they dwel apart by themselues that it is incurable that the clean person ought not to be infected with that disease yea the law hath also a caution for the children that contagious children be not procreated of infected parents to the certaine destruction of the whole common weale it is very conuenient that the sound person be not compelled to coÌ„pany with the infected yoak-fellow Hitherto belongeth madnesse which breaketh out into manifest and incurable rage which is to be restrained with bonds least they hurt their owne children or wise or else whomsoeuer they can come by Concerning crueltie ill vsage of one toward the other Theodosius his law the Canon law also the iudgement of the best Diuines do permit in such cases after reconciliation hath bin often tryed in vaine and domesticall separation for a time diuorcement to be made least the innocent party being too much broken with griefe attempt some vnlawful thing For patience being too much hurt turneth into furie But let the innocent party c 1 Cor. 10.13 Mat. 19.8 in the meane time make account that he is called to single life in faith craue victorie of him who suffereth not his to be tempted aboue their strength Therefore as Christ accused not but excused Moses for granting Diuorcement for the hardnesse of their hearts so many at this day thinke that the Christian Magistrate is to be excused in helping by diuorcemeÌ„t those who are miserably vniustly tyrannously and cruelly oppressed for they thinke it better for them to liue apart angelically than together diuelishly but yet if both of them doe one rage against another with words or stripes they thinke separation ought so to be made so as that all hope of new mariage againe be taken from them that yet by this meanes whatsoeuer before this be admitted they may bee reconciled Cod. l. 8. de repud But our consistorie laws do very wel appoint to try al means whatsoeuer before this be admitted Wherein they agree with Iustinian who saith Euen as wee forbid the dissolution of mariage without iust cause so we desire to haue those that are oppressed with aduerse necessitie to bee freed with a necessarie though an vnhappie helpe What is to be done thinke you if either of them being become an vngodly Apostate or obstinate heretike endeuour to draw and compell the other into the same Apostacie and impietie or into any other crime Heere the Magistrate is to make diuorcement with the sword according to Gods commaundement That whosoeuer teacheth Apostasie or turning away from the Lord God he should be slaine and so euill might be taken from the midst of the people a Deut. 13 6 VVhat if the Magistrate neglect his dutie Let the Apostles precept bee of force Auoid an Hereticke after once or twice admonition b Tit. 3.16 Luke 14.26 And so also the Atheist Apostate and Blasphemer Also that of our Sauiour If any come vnto me and hateth not his father mother wife c. is not worthy of me And againe If thine eye offend thee plucke it out c Math. 5.29 And againe whosoeuer forsaketh house field or wife c. shall receiue an hundred fold d 19.29 Hath the wife the like right against her husband that he hath against her in suing for diuorcement If you respect the right which the one hath in the others bodie the bond is equall Wherefore e Cor 7 4 in an equall Obligation it is meet that the same right be granted vnto the one as to the other prouided that modestie be obserued which becommeth the woman towards her husband being agent By whome ought the diuorcement to be made By no priuate person or by the innocent partie or of their owne priuate authority for no man may bee iudge in his owne cause but by lawfull Iudges as well Ecclesiasticall as ciuill if they may be had because mariage consisteth of the Diuine f Mat. 18.15 16 17. humane law mixt not rashly but after reconcilement hath beene sought and the cause lawfully knowne and iudged by alleaging and prouing on both sides For Abrahaam did not put away Hugar vpon his owne priuate iudgement but by the manifest commandement of God g Gen. 21.12 What contrarieth this Doctrine The errour of the Romanists who affirme that there may bee a lawfull separation of mariages for the attaining of Euangelicall perfection as they call it expounding that place of Mathew amisse e Mat 19.12 For they are said to castrate themselues for the Kingdome of Heauen which abstaine from mariage and by the gift of God liue continently that they may serue God more freely as if they wanted their virill parts such as is the cutting off the foote hand and the pulling out of the eye Secondly that it may be broken for the profession of a monasticall life yea though one of the maried couple be against it and that only by the Popes authoritie 3. Lastly this is against the peruerse opinion of such which thinke that that law of Moses concerning Diuorce which is Deu. 24.2 ought now to be of force in the Church of Christ The fourteenth common place of the gouernment of the world or Gods
forgiue vs our debts because of the likenesse for by sinne a man becommeth debter vnto God to vndergoe punishment and also oweth recompence to be made to his neighbour For as debts do ciuilly binde to satisfie the punishment vnlesse they be remitted so sin doth ciuilly binde to satisfaction of punishmēt except it be forgiuen Likewise it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defect As 1. Cor. 6.7 Now therefore there is a weakenesse or defect amongst you Which word commeth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be ouercome to faint or yeld Also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednesse naughtinesse lewdnesse sinne scelus a 1 Cor. 5.8 Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression a Rom 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of the lawe b Heb 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse c 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodlinesse which is referred to the first table against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrigteousnesse to the second against men d Rom. 1.18 What is sinne 1. Iohn 3.4 It is there defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by taking away of the contrarie to it That is a transgression of the Lawe or a priuation of the Lawe to wit of the conformitie of our actions both of soule and bodie with Gods lawe for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth the value of two words because it consisteth of the priuatiue particle ae and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Ambrose briefly expressed it Peccatum est legis diuine praeuaricatio Sinne is a Praeuarication or going beyond the Lawe of God Augustine saith thus Peccatum est dictum vel factum vel concupitum contra Legem dei Sinne is whatsoeuer is said done or coueted against Gods Lawe Wee define it thus Sin is a rouolting a declyning or wandring from the Law or will of God binding the sinner to suffer eternall death But sometime it is vsed Metonymically for the whole man being corrupted as also for all his actions which oppose the lawe of God also for a sinne offering and sacrifice for sinne Exod. 29.36 And thou shalt offer a calfe for sinne i. a sinne offering euerie day for attonement thou shalt sprinkle the Altar with the sinne that is with the bloud of the sacrifice for sinne Leu. 8.15 2. Cor. 5.21 For he made him who knewe no sinne to become sinne for vs that is a sacrifice for sinne or a sinner not in himselfe but by the guilte of all our sinnes imputed vnto him as the opposition added in that place requireth this interpretation That we might bee made the righteousnes of God that is righteous with God and that by no inherent righteousnesse or properly our owne but that which being in Christ is imputed to vs. What be the causes of sinne They are of two sorts Outward and Inward The outward are diuerse 1. Sathan by his poysoned suggestions e Gen. 3.1.4 2. Men by their euill examples words and flattering f Gen. 3.6 Especially the fal of our first parents as it is described in that place 3. But by accident the obiects wherwith our senses meete enticing vs to the abuse of them and so to sinne g Gen. 3 6 1 Iohn 2.16 2 Sam 11.1 4. By accident also the Lawe of God it selfe which is holy iust becommeth cause of sin by forbidding those things which please the flesh commanding those which displease according to the verse The thing forbidden we most couet And that 's denyed we most loue it a Rom 3.20 4.15 5.20 7.7.8 All which are confirmed by the example of Adams first fall Gen. 3. 5 The cherishers of Sinne Idlenesse and Delicacie b Ezech. 16.49 But seeing nothing commeth to passe in the world or can come to passe without the most wise and iust prouidence of God may not hee be called thc Author and cause of sinne God forbid for hee hateth forbiddeth and punisheth it as a thing most disagreeing with his greatest goodnes According as Iohn saith in his first Epistle 2.16 Concupiscence by which name he vnderstandeth all sinnes is not of the father but of the world And Iames. 1.14.15 Euerie man is tempted whilest he is drawne away and enticed by his owne concupiscence Then concupiscence after it hath conceiued bringeth forth sinne And Ecclesiastes 7.30 This I know that God made man righteous but they haue sought to themselues many inuentions Although he suffereth sinne in his certaine counsell as we haue said in the Place of Gods prouidence What is the inward cause of sinne This likewise is of diuers kindes 1. The corruption of our nature which also is called vsually by the Apostles concupiscence Ephes 2.3 Wee haue had our conuersation in the lusts of our flesh in doing the will of our flesh and our owne thoughts 2. The consent of the will Mat. 5.28 Hee that looketh on a woman to lust after her hath alreadie committed adulterie with her in his heart 3. Ignorance by which the will is oft deceiued of which also the Apostle speaketh 1. Tim. 1.13 I thank Christ who hath set me in the Ministery who before was a persecuter and a blasphemer and an oppressor but be had mercie on me for I did it ignorantly through vnbeliefe 4. Weaknesse of minde and feeblenesse of faith whereby it commeth to passe that wee cannot alwaies resist the temptations of Sathan and the flesh but though we see that which is better and approue it yet in the meane while being ouercome we followe the worse as it came to passe in Peter a Mat. v 6.69 the verses following when hee denyed Christ and to Dauid when he committed adulterie b 2. Sam. 11.2.4..5 5. The wilfull and set malice of man of which Ieremie speaketh The heart of man is euill and vnsearchable who can knowe it Ierem. 17.9 Such was the sinne of the diuell 1. Iohn 3.8 Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning In which place to commit sinne signifieth not simply to sin but of purposed malice to endeauour to sinne and to be led with a desire of sinning As Iudas the traitor who heareth that said to him That thou doest doe quickly In such maner the faithfull commit not sinne 1. Iohn 3.9 VVhosoeuer is borne of God sinneth not or committeth not sinne that is doth not favour sinne otherwise If we say we haue no sinne wee deceiue our selues and the trueth is not in vs. 1. Iohn 1.8 6. A habit or custome of sinning is not the least cause of sinne as Ephes 2.2 Yee walked in your sinnes according to the course of this world 7. Sinne it selfe is the cause of sinne according to that Iohn 8.34 He that committeth sinne is the seruant of sinne How many waies commeth it to passe that one sinne is cause of another sinne Fiue waies 1. When as one sinne being committed the grace of the holie
Ghost is lost which being lost man cannot choose but fall into other sinnes 2. When God punishing sinne with sinne deliuereth him that hath sinned into the hand of Sathan who worketh further in him effectually c Rom 1.26 Ephes. 2.2 2 Thess 2.11.22 3. In as much as it is easie falling from one sinne into the like for by the acts of things are caused and wrought dispositions and habits inciting a man to the like actions So prodigality is cause of theft drunkennesse of lust and one sinne draweth on another 4. Because one sinne cannot be committed without many other sinnes In which sense the Apostle saith 1. Tim. 6.10 That couetousnesse is the roote of all euill And Iames 2 10. Hee that offendeth in one is guiltie of all Ephes 5.18 Bee not drunken with wine wherein is ryot 5. In regard of the end Because often one sin is committed because of another as Iudas for the loue of money betraied Christ a Iohn 12 6 Mat. 26.14 15.15 Is sinne any Positiue and Priuatiue thing Sinne is not a thing positiue that is which hath a beeing and is created of God neither is it simply nothing and a meere priuation as death is the priuation of life and darknesse of light but it is a defect and destroying of a thing positiue namely of the diuine worke and order in a subiect who suffereth the punishment of his deprauation and reuolting from God And Paule calleth it a defect or priuation when he saith All are depriued of the glorie of God Rom. 3.23 Although in sinne there be indeede inward and outward motions which are things positiue but such as haue in them errour and confusion as in Cains murder of his brother the motion or lifting vp of his hands is a positiue thing b Gen. 4.8 But sinne it selfe is a reuolting from the Law of God a wandring and straying from the will of god a disorder and confusion of gods order In this sense Thomas saith that sinne is not a meere priuation that is onely an absence of a good thing but a certaine corrupt habit or an act voide of all due order that is a renting asunder and a troubling of that order whereby all our strength and inclinations ought to haue beene ruled VVhat is the subiect of sinne The reasonable creature because it is only incident to such because this creature onely vnderstandeth the Law will of God and his actions are by election and choise of the thing to be done but to bruite beasts this cannot befall How many parts of sinne are there Two the materiall and the formall part of Sinne or the euill of the fault and the euill of the guilt The first which is malum culpae and is the materiall part of sin is a disorder or transgressing of Lawe a defect a corruption an inclination or action opposing the Lawe of God which disease cleaueth vnto vs of it selfe but the guilt or formall part of sinne is a binding vnto temporarie and eternall punishment according to the order of Gods will and Iustice c Rom. 5.12 Ephe. 2.4 A remedie of this is the obedience or righteousnesse of Christ imputed vnto vs by faith The other is remedied both by the heauenly power and vertue which springeth from Christs resurrection which wee call Regeneration commonly Inherent righteousnesse and also that most perfect sanctification of mans nature in Christ What is the fruit of sinne Death and that of three sorts 1. The first a spirituall death of the soule by which it commeth to passe that the wicked beeing depriued of the presence of the holie Ghost which is the soule of the soule can doe none of those things which are of God and so being dead vnto God do liue vnto Sathan 2. The second of the bodie by which death also are signified the miseries which bring vs to this death 3. Euerlasting death of bodie and soule vnlesse in this life we turne vnto Christ These things are confirmed by testimonies Gen. 2.17 Thou shalt die the death Rom. 1.18 The wrath of God is reuealed from heauen vpon all vngodlinesse Rom. 6.23 The wage of sinne is death Iames 1.5 Sinne when it is accomplished bringeth forth death Whence are we to value and esteeme the grieuousnesse of sinne 1. By the greatnesse of the disloyalty against Gods Maiestie 2. By the punishment which followed Adams fall the calamities and sorrowes which ensued as sicknesse warre famine pestilence and other priuate or publike euils wherewith wee are at this day cumbred and inwrapped 3. By the value of that price wherewith wee were redeemed from sinne namely by the death of the sonne of God whom it behoued to become a sacrifice to make attonement satisfie the iustice of God 4. By the horrors of conscience wherby mens harts are tormented with the feeling of Gods anger 5. By temporall death 6. By the threatnings of eternall punishment which God seriously threatneth to those that be not conuerted How many kinds then are there of sinne Two kinds to wit The first fal of certain Angels our first parēts 2. That corruption and deprauation of mens nature before it being good and which followed vpon mans fall VVhat a fall was Adams fall which kindled the horrible vengeance of God against all mankinde It was a voluntarie transgression of the a Gen. 2.17 first commandement or law and of the order appointed by God proceeding from the suggestion and instigation of the Diuell b Gen. 3.4 VVhence came it to passe that man wittingly and willingly suffered himselfe to be driuen to such a horrible fall Not by intemperance in appetite seeing hee abounded on all sides with whatsoeuer delicates could be desired but by Infidelitie whereby first calling into question the truth of God then contemning it he turned to embrace a lye From whence issued Ingratitude Ambition Pride to which was annexed contumelie and stubbornesse against God seeing that Adam beeing not content with his own estate did vnworthilie despise so great liberality of God and sought to become equall to God whereby also he subscribed consented to those calūniations of Sathan by which he accused God of lying enuie and malice and hee gaue more credite to Sathan who in lying promised him great benefits by sinne then to God himselfe who threatned him destruction And to conclude he broke the commandement of God his Creator his King and Lord and shooke off his gouernment lewdly wilfully and obstinately By which meanes it came to passe that he reuolting from God by a cursed Apostasie fled into the campe of the Diuell the most cursed enemie of God and became the Diuels bond-slaue What is that corruption or deprauing of mans nature which before was good and to which Adam was created ensuing that Transgression It is a depriuation of the heauenly image to which Adam was created that is of wisdome vertue holinesse trueth righteousnesse wherewith he was before in his creation adorned and a succeding of Sathans
afflicted consciences and refresh them whereupon it is called the good word of God e Heb. 6.5 6 To heale them who are sicke in spirit therefore it is called the wholsome word f Tit 2.8.6 7 To quicken them who are dead in their sinnes therefore it is called the word of life g Philip. 1.16 8 To pacifie troubled consciences therefore it is called the Gospell of peace h Ephes 6 5 9 To establish the kingdome of God therefore it is called the Gospell of Gods kingdome 10 To turne vnto death to the vnbeleeuing but vnto life to thē which beleeue i Marc. 1.14 for which cause it is called the sauour of death vnto death 2. Cor. 2.16 but this is accidentall and the Jauour of life vnto life As an oyntment giueth strength to the Done but destroyeth the beetle of life saith Nyssenus Finally to preserue vs vnto eternall life whereupon it is called the Gospell of our saluation l Ephes 1.13 But whence proceedeth this efficacie of the Gospell From God alone by the holy Ghost and hereupon Rom. 1.16 The Gospel is called the power of God to saluation vnto euerie one that beleeueth by a definition taken from the effect So 1. Cor. 1.18 that is it is a liuely and powerfull instrument of Gods power which sheweth it selfe in working in vs the knowledge of our saluation therefore it is named the Scepter◠of Gods power m psal 110 2 and the arme of God n Isac 53.1 But in the 14. of the Reuelation vers 16. it is called the eternall Gospell not in respect of the dispensation which had the originall in Christs time and shall make an end with this world but in regard of the efficacie and vertue which beginning from the creation of the world shal last for all eternity How many parts of the Gospell are there Two 1. Preaching Repentance 2. And promise of Iustification or remission of sinnes Luke 24.47 Is it the proper office of the Law or of the Gospell to preach repentance If by the name of repentance you vnderstand not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not contrition and sorrow for sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauing conuersion to God by faith it is the dutie and office of the Gospell being taken for the whole ministerie of the New Testament not of the Law 1 Because that which offereth us grace to that also it belongeth to inuite vnto repentance but the offer of grace is made by the Gospell Therefore Christ will haue repentance to be preached in his name Luke 24.46 2 Because Baptisme which is a visible preaching and marke of repentance which consisteth in mortification of sinne and raysing vp of the new man a Rom. 6.3 is not a Sacrament of the law but of the Gospell b Mark 16.16 3 Because true repentance cannot be without regeneration but no man is regenerated c 1 Pet. 1.23 but by the Gospell the holy Ghost working within him by faith b Mark 16.16 4 Because faith and repentance are vnited by an inseparable coniunction but faith is preached by the Gospell and is infused into men by the meanes thereof and is wrought in our heartes by the holy Ghost d Iohn 17 20. Thererfore also repentance 5 Because the Law worketh death 2. Cor. 7.10 therefore it worketh not that griefe which is according to God and therefore not true repentance neither 6 Because repentance and forgiuenesse of sinnes are ioyned together by an vnseparable bond e Luk. 24.46 7 Because that which Luke 9.6 calleth to preach the Gospell the same is expounded by Marke to preach that men should repent that he may teach vs thus much that the Gospell is the preaching of repentance and of forgiuenesse of sinnes in Christs name Notwithstanding we confesse that the law is a preparation to repentance and that it detecteth the sinnes knowne to it f Rom. 3.20 but the Gospell onely inuiteth vs to the true and sauing repentance for them What opinions are against this doctrine 1 A sinister and peruerse exposition of the words of Augustine De fide operibus cap. 9. That the proper doctrine of the Gospell is not onely concerning faith but also concerning the works of the faithfull Of Ierome in his preface vpon Marke saying that there are foure qualities of the Gospell 1. Precepts commaunding to decline from euill 2. Commaundements enioyning vs to do that is good 3. Testimonies shewing vs what we must beleeue concerning Christ 4. Testimonis of examples which shew perfection as Learne of me for I am lowly and meeke Mat. 11.29 2 The blasphemie of the wicked who say the Gospell is a firebrand of sedition and a foule puddle and sinke fraught with many mischiefes The one and twentieth common Place Of the agreement and difference of the Law and Gospell Are the Law and Gospell doctrines one opposite to another NO but onely diuers and seuerall so as in some things they agree in others there is a great difference In what things doe they agree 1 In the efficient cause For one and the same God is author of the Law and Gospell 2 In their last end for God doth require the verie same thing in the Law and Gospell if we consider the last end namely ful perfect and spirituall righteousnesse which leadeth to eternall life for without perfect righteousnesse that is entire obedience to Gods law no man entereth into life and looke what things the Law requireth namely satisfaction for both the fault and punishment and most perfect obedience these doth the Gospell bring to them which beleeue in Chtist and so by the Gospell the Law is established not destroyed Rom. 3.31 But wherein doe they differ 1 In the manner of knowledge for the Law is knowne in some sort by nature for as it is said Rom. 2.15 The Gentiles shew the worke of the Law vvritten in their hearts But the Gospell is not perceiued by no sharpnes of reason But of it it is said Ioh. 1.18 No man hath seene God at anie time the sonne vvho is in the bosome of the father he hath reuealed him to vs. And Ephes 1.9 a Colos 1.16 2 Tim 1 10 The Gospell is called a Mysterie that is a secret hidden from euerlasting and made manifest by the ministerie of the spirit And 1. Cor. 1 23. We preach Christ crucified foolishnesse to the Gentiles and a stumbling blocke to the Iewes And 2.7 We speake the vvisedome of God in a mysterie euen the hid vvisedome vvhich God hath determined before the vvorld vnto our glorie vvhich none of the Princes of this vvorld hath knowen 2 Againe in order of the manifestation because the law goeth before the Gospell followeth by nature publication and ministerie Also in respect of the minister for the minister of the law was Moses the minister of the Gospell is Christ a Ioh 1 17 7 22 Likewise in the maner of comming to the
will when a man disposeth of his goods how they shall be ordered after his death The Grecians doe properly and peculiarly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 According to the vse of Scripture it is vnderstood to be a couenant or agreement betwixt God and men who before were at variance in which couenant God doth promise to man those benefits which himselfe hath namely saluation and eternall life and man on the other part doth relie vpon God by confidence in his promises and doth confirme his faith nourish it by the testimonie of the couenant a Heb. 7.22 And for this cause is called of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is a couenant betwixt them which liue 3 Metonymically with addition of Old or New it signifieth the bookes and distinct parts of the Bible The old Testament signifieth the writings of Moses and the Prophets and the new containeth the writings of the Euangelists and Apostles 2. Cor. 3 6. God hath made vs able Ministers of the Nevv Testament And verse 14. Euen vntill this day the same veile remayneth in the reading of the Old Testament Seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith doth not signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a couenant amongst them who liue 1. Reg. 5.12 why doe the Greeke interpreters of the Bible call the couenant made by God with men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a generall word signifieth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bargaine or couenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which generally signinifieth to couenant and agree vpon a bargaine Luc. 23.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I make a couenant with you as the father couenanted or gaue order to me 2 Againe because this couenant of God with men hath some thing common with a testament and differing from other couenants for in other couenants nothing is lesse required then the death of them who enter couenant heere on the contrarie it behooued that the couenant made betwixt God and men should be confirmed by the death of Christ For these causes also the Apostle Hebr. 9.15.16.17 Doth keepe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draweth an argument from the proper signification thereof And it is called a testament because it is a certaine testimonie of the will of God Of what parts consisteth the Testament betwixt God and men Of three 1. A free promise on Gods part 2 Faith in the promise on mans part 3 The outward testification or marke of the same euery of which parts by a Synecdoche a part for the whole receiue the name of Testament as Gal. 3.17 The law doth not make void the couenant confirmed before by God where the word Testament is vsed for a promise made by God to Abraham a Gen. 17.7 2. God said to Abraham b v. â— Thou therfore keep my Testament Psal 44.18 All these things are come vpon vs yet doe wee not forget thee neyther deale falsely concerning thy Testament where the word Testament is vsed to signifie the faith of man towards God 3. Gen. 17.18 This is my Testament that euerie male among you be circumcised and Luke 22 20. This cup is the new testament in my bloud and Act. 7.8 God hath giuen to Abraham the testament of circumcision It is vsed Metaphorically for an outward signe or testimonie and badge of the testament Gen. 17.11 Hath God made more or onely one couenant with men As since the time of the fall of our first parents hath beene and is the same way to attaine saluation by Christ so there is one perpetuall couenant or testament of God whereby God bindeth himselfe to giue saluation to all those who beleeue in Christ But doth not the scripture mention two couenants It doth indeed because of the dispensation of the same couenaÌ„t which at diuers times was diuersly appointed by god wherof the one is called the Old Testament the other the New Yet we must note that the old Couenant is vnderstood and called two waies somtimes in respect onely of Moses his lawgiuing and it is called the couenant of the law the sanction and establishing whereof is described Exod. 24. and sometimes to signifie the couenant of grace or free couenant in what manner it was made with Abraham and his posteritie Gen. 17.7 But by the appellation of the new couenant is vndestoode no more then the free couenant Of both these Ierem. 31.31.32 speaketh thus Bebold the daies shall come saith the Lord and I will make with the house of Israell and with the hovse of Iuda my couenant not according to that couenant which I made with their fathers in the day when I tooke them by the hand to lead them out of the land of Aegypt but this is my couenant which I will make with the house of Israell After those daiet saith the Lord I will giue my law in the middest of them and I will write in their heart and I will bee their God and they shall be my people and I will be mercifull to their iniquities After which words the Apostle addeth Hebr. 8.13 VVhen he saith a newe one he hath abrogated the former And Galat. 4.24 He teacheth that Agar the seruant was a shadow of mount Sinai from which was giuen the Law and that Sarai the free woman was a fâ—gure of the heauenly Ierusalem from which sprung the Gospell and he addeth that by these are signified the two Testaments the one bringing forth children vnto bondage that is slaues and the other to libertie or free men and in the ninth Chapter to the Hebrewes he maketh a comparison of the Old and New Testament the summe whereof commeth to this purpose that the Old testament was a shadowe of the New and the New a fulfilling of the Old the new was folded vp in the Olde and the New enfolded in the Newe But in this place where the question is concerning the likenes and difference of the Old and New Couenaunt we by the name of old vnderstand onely the free Couenant in such sorte as it was made with our fiâ—st parents straight after the fall and was confirmed to Abraham of which the law of Moses was an helpe and at length it was renued in Christ Dan. 9.27 How are these two testimonies one which are so diuers In substance or in respect of all the causes thereof to wit Efficient Matter Forme and End How do they agree in the efficient cause Because the antecedent cause of both the couenants was the wonderfull descending and as it were abasing of God whereby he stooped so low as to binde men in league and couenant vnto him which thing Moses testifyeth Deut. 8.17 9.5 Offering the pure mercie of God against the merits of the Iewes and Iosua 24.2.3 But the antecedent and meritoriovs cause is the death of
remembrance Looke vpon his wounds when he hung on the tree his bloud vvhen he died the price vvherevvith he redeemed vs. Hee hath his bodie so placed on the crosse as he bovveth it to kisse thee his armes spread to embrace thee his vvhole bodie giuen vs to redeeme thee Consider hovv great things these are vveigh these things in the ballance of your heart that he may be vvholy fastened in your heart vvho for your sakes vvas vvholy fastened to the crosse Hovv is the passion of Christ applied vnto vs By the word by faith and the Sacraments for by the word he is offered as by the hand of God by faith he is receiued as by the hand of man by the Sacraments he is sealed vp vnto vs. What opinions are against the sacrifice and passion of Christ 1 The blasphemy of the Marcionites and Manichees who affirmed that Christ did not suffer truly but imaginarily and in appearance to men 2 The blasphemy of the Papists whereby they affirme that Christ is still offered daily vnto the father by priestes in the Masse and that really for the quicke and the dead contrarie to that which is said Heh 10.14 vvith one offering hath he consecrated for euer them vvhich are sanctified 3 The righteousnesse which is of works Pardons Inuocations of Saints that forged Purgatorie and whatsoever men deuise thereby to make satisfaction for sinne The foure and twentieth common Place Of the buriall of Christ VVhat is buriall or burying IT is a proceeding of death and so also a confirmation of death for not liuing but dead men vse to be buried The Latine word Sepultura Buriall is deriued a sepeliendo or a sepiendo because the corps is enclosed and fensed with earth stone or some other matter and is laid vp in the graue or tombe But Funerare or Pollincere is to make readie the bodie for buriall by washing anointing and the like complements a Gen. 50.26 Math. 26.20 Mat. 27.60 1 Cor. 15 4 Wherupon Pollinctores were a seuerall sort of men from Libintiarii But what was the buriall of Christ It is a part of Christs abasing whereby after death his bodie being seuered from the soule was laid in a Sepulchre according to the fashion of the Iewes b yet so as this was a preparatiue and enterance to the glorie of his resurrection VVhat is the chiefe cause thereof God who not onely hath engrauen in the minds of men the custome and manner of burying according to that Gen. 3.19 Earth thou art and to dust thou shalt returne as the auncient examples of the Saints who were buried doe testifie c Gen. 23.4 15. 49.29 50 13. 2 King 13 3 Tob. 4 3 and the depriuation of buriall which is reckoned amonst the signes of Gods wrath d Psal 79.3 2 King 6.35 Ierem 14.16 22 19. but did also specially ordaine all things which were done about Christs buriall VVho were the ministers and meanes of this burial Noble and rich men who were of the degree of Senators Ioseph of Arimathea which some thinke to be the same with Ramathaim e 1. Sam. 1.1 and Nicodemus who were the Disciples of the Lord but in srcret through the feare of the Iewes f Ioh 3 2 19 38 and who as gratefull Disciples performed to their well deseruing maister the honour of buriall when as there appeared no danger or but very little whom whilest he liued he durst not confesse For when the open and professed Disciples of Christ were dispersed and hid themselues for feare they then stirred vp confirmed by God tooke the bodie of Iesus being giuen them by Pilate that it should not fall into the hands of the rascall executioners who were wont to cast the bodies of theeues into stinking pits whereby it appeareth how great the power of Christs death was who made these men so coragious as they feared not to attempt an enterprise most base and daungerous namely to take downe from the crosse a man condemned by the authoritie of the whole councill and the President and by this their deed to accuse their iudgement of iniustice and impietie whereby also they incurred extreame danger for his sake and in the extremest ignominy which Christ suffered what time he was hanged betwixt two theeues they professed themselues his Disciples how much more doth it now become vs so to doe when he raigneth in glorie What was the manner of his buriall Ioseph as it is recorded Mat. 27.58 went with a bold courage to aske Pilate the bodie of Iesus of whom he obtained it after he had vnderstood certainly by the centurion that hee was dead Mark 15.44 so God vseth to blesse those who earnestly and vprightly go about his busines which pertainineth to the publike weale and benefit Nicodemus in the meane while prepared a mixture of myrrhe and aloes which things do preserue bodies from putrefaction to the weight of an hundred pounds Ioh. 19.39 And so they both come and openly with their owne handes take the naked bodie of Christ from the Crosse and wrapped it in cleane linnens with those pretious odours after the maner which the Iewes vsed with their Nobles in hope of the resurrection and also hereby to signifie that Christ would rest in a pure minde well seasoned and spiced with sweet smelling vertues Yet it was annointed because they could not do it by reason of the shortnes of time For the Sabath was at hand on which day it was not lawfull to do any worke and the women a Ioh 20.1 Mark 16 when the Sabbath was ended came to the Sepulchre to annoint Iesus but he was now risen againe Yet those spices were which thing belongeth to God types of that quickening odour which ariseth from Christs death And God would by this glorious buriall declare the innocencie of Christ and abolish for the most part the ignominie of the crosse according as Esaias had foretold and his sepulcher shall be glorious cap. 11.10 VVhat are the subiectes and adiuncts of Christes buriall The place the time the shutting vp and keeping of the Sepulchre Where vvas the Lord buried 1 In a garden planted with herbs and trees next vnto the place where he was crucified in which place Ioseph had his Sepulcher that in the verie place of his delights he might be admonished of death by the beholding of the monument 1 Because the first Adam died spiritually in a garden 2 Because as Cyril saith there is prepared for vs a returne into Paradise by the death of Christ 3 To shew the plentiful fruit which should grow to all that beleeue from his death and buriall 4 Because from the crosse there is a passage to Paradise Againe he is buried in a Sepulchre 1. Hevven out of a rocke least the aduersaries should cauill that the Lordes bodie was stolne by his Disciples through some vaults vnder the ground 2 In a new one that we might know how that the condition of death is chaunged
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
He renounceth his owne righteousnesse which is by the Law resteth vpon the righteousnesse which is by the faith of Iesus Christ or from God by faith Why is the exclusiue particle alone added in this proposition We are iustified by faith alone That it might be vnderstood that the promise of saluation is receiued by faith alone and doth not depend vpon any worthinesse or merit of our worke Can this exclusiue particle alone bee prooued by Scripture Yes it may for Mar. 5.36 it is in expresse words where Christ comforting Iairus saith vnto him Feare not only beleeue In which words Christ doth plainely declare that hee looketh for nothing but faith alone without which it is impossible to please God Heb. 11.6 2. There is asmuch in effect Gal. 2.16 Where Paul saith that men are not iustified but by faith adding expresly not by works R◠3.28 without works for he that taketh away righteousnesse from works doth soundly enough ascribe it vnto faith alone The same thing the word freely Rom. 3.24 confirmeth For this word excludeth all maner of merit and desert from him to whome is done either good or euill as Ps 35.19 They hated mee freely vvithout a cause that is without any cause of hatred proceeding from me 3. The Apostle Rom. 10.3 pronounceth that the Iewes were therefore not subiect to the righteousnesse a Gal. 3 2. of God because they would establish their owne righteousnes together with the righteousnesse of faith And Phil. 3.7.8 hee affirmeth that although hee were vnrebukeable concerning the Lawe before men yet he did account it as dung that hee might obtaine that righteousnesse which is of God through faith shewing that it is not posible that faith and workes should be set together as parts or causes of righteousnesse 4. The necessitie of maintaining the honour of Christ and of comforting an afflicted conscience in the combat doth require the exclusiue particle onely 5. To the Scripture may bee added the opinion of the fathers for Gennadius the interpreter of Paule saith In his exposition vpon the 3. chapter of the Epistle to the Rom. For righteousnesse is euen to beleeue onely And Ambrose They are iustified freely because working nothing neither doing asmuch againe they are iustified by faith alone VVhat then is it that the particle onely or alone doth exclude in that sentence wherein wee are said to be iustified only by faith or by faith alone Not the causes concurring which are without vs but onely the causes of the same kinde and rancke with it selfe which are within vs that is to say not the grace or mercie of God that iustifieth nor the merit of Christs death which is imputed vnto vs for righteousnesse but only the workes or qualities of vs our selues and of the saints Wel therfore is it said that faith alone iustifieth because it is the onely instrument sole facultie in vs by which we receiue the righteousnesse of Christ So God iustifieth as the efficient cause Christ by his obedience as the meritorious cause faith alone as the instrumentall cause But vvhy doth Paule adde Rom. 4.6 VVithout the vvorkes of the Lavve Not because hee would not haue them perswaded but as denying them to be causes of mans Iustification But what vvorkes are they that Paule doth here exclude 1. Not onely ceremoniall workes as our aduersaries would haue it but euen morall workes also as appeareth by those sentences which hee alledgeth for the proofe of his assertion By the workes of the Lavv shall no flesh be iustified because by the Law came the knowledge of sinne Rom. 3.20 and therefore not righteousnesse And. Rom. 4.15 The Law causeth wrath inasmuch as no man is able to performe it and therefore it causeth not righteousnesse And Rom. 7.7 out of the Decalogue or morall Law hee citeth the tenth commaundement I had not knowne lust to be sinne if the Law had not said Thou shalt not lust Gal. 3.10 Cursed is euery one that abideth not in all things that are written in the booke of the Law to doe them And vers 12. The man which doth these things shall liue in them 2. The Apostle doth not only exclude those morall workes as the same our aduersaries would make vs beleeue which men as yet not regenerate do performe literally or by the meere light of nature without the grace of Christ inasmuch as the man vnregenerate being out of Christ can neuer do any thing well but the Apostle excludeth also euen the good works of the very regenerate men or the works of grace or those that proceed from faith For Abraham who is registred as an vniuersall patterne of all Iustified men was both iustified and regenerate when he performed those good workes for the which he obtained praise with men But with God he was not iustified but when he had many yeares excelled in holinesse of life God imputed only his faith vnto him for righteousnes Rom. 4.2.3 Neither doth the Prophet Habacuck speake of the faithles but of the faithful when he saith Chap. 2. vers 4. The iust shall liue by his faith And Dauid after he was regenerate cryeth out of himselfe and of other godly men Psal 32.1 Blessed are they whose iniquities are forgiuen And Psal 143.2 Enter not into iudgement vvith thy seruant O Lord for in thy sight shall no man liuing be iustified Yea and the Apostle himselfe 1. Cor. 4.4 I know nothing by my selfe yet am I not thereby iustified And no maruell for that indeede good workes are the effectes of Iustification and not the causes thereof 3. Our good workes are fewe imperfect and alwaies polluted and stained with some blemishes and spots that they receiue from vs. Esay 64.6 And 1. King 8.46 There is no iust man vvhich doth good and sinneth not For seing the forme of inherent righteousnesse is not thoroughly let in because after the sence of our aduersaries Iustification consisteth in motion it followeth that the contrarie qualitie which is sinne is not thoroughly let out and shaken off and so in that which is imperfect the reliques of sin do stil remaine And whereas Bellarmine maketh inherent righteousnesse to be perfect in respect of the habite and imperfect in respect of the action it is but a fond deuise of his owne braine for in truthe the perfection and imperfection of the action dependeth vpon the perfection and imperfection of the habite according to that of the Philosopher The best habit hath the best action Yea euen our former righteousnesse is put out of remembrance by our later sinnes Ezek. 18.24 4 Saint Iames saith Chap. 2. verse 10. He that faileth in one point is guiltie of all that is to say he is iustlie and worthily condēned of the breach of the lawe in generall for that he that breaketh one title hath offended against the Maiestie of the law giuer Whereupon commeth this rule The whole law is one copulatiue and that the breach of one commaundement draweth with it the
Cor. 1.10 All the promises in Christ are yea amen that is to say in Christ alone they are propounded to be exhibited and to be performed Doth not the merit of Christ at the least giue the vertue and efficacie thereof to our workes that they may merite and deserue the grace and fauour of God Christ hath merited for vs Iustification Regeneration and life eternall but that we our selues should merit euen any the least benefit much lesse those speciall benefits he hath not merited For then there should be some thing detracted from the meere grace of God and Christs merit if we should in any part come into participation of merit with him Therefore Paule Rom. 4.4 doth so seuer works and grace thar granting workes he denieth grace To him that worketh saith he reward is not imputed of grace And Rom. 11.6 he sheweth such a disagreement betweene works which those men call meritorious and grace that the one of them being granted the other must needs be denied But if it bee of grace then not of workes else grace should be no grace The same is to be said of Christs merit for seeing that the merite of Christ and grace do necessarily stand together Christs merit and ours can by no meanes agree together Doth not Paule in those places speake of workes done by mere naturall men before regeneration Nay but rather he speaks of good workes which cannot be done without faith a Ro. 14.23 And of the works of Abraham the father of the faithfull b Ro. 4.2.3 23. And there was neuer yet any question of the workes of the vnregenerate seeing they are all sinnes though some be more hainous then others For Eph. 2.3 By nature we are all the children of wrath to wit passiuely that is in daunger of the iudgement of God being angrie with vs and Hebr. 11.6 It is impossible vvithout faith to please God Seeing the Scripture doth commend vnto vs this rule of the iudgement to come in these vvords God will giue euerie man according to his workes Psal 62.15 Math. 16.27 Rom. 12.6 Rev. 22.12 shall sentence be giuen according to works as causes deseruing the recompence eyther of life or of death If you speake of the workes of the Reprobate it cannot be denied but they shall bee the cause of the sentence of death which shall be giuen But if we speake of the works of the elect then we affirme that God will giue sentence of life eternall and that he will rewarde the elect according to their workes yet not as causes of life and rewarde but as certaine effectes demonstrations and tokens testifying of the causes themselues But the true and onely causes are the decree of God from all eternity also vocation and iustification in time as that place proueth Math. 25.34 wherein we haue the expresse forme and manner of the iudgement to come Come saith hee ye blessed of my father take possession of the kingdome prepared for you before the foundations of the vvorld vvere laide For this calling of them by name and putting them in possession of the kingdome of heauen doth sufficiently shew the cause why the elect are put in possession of the kingdome of heauen to wit because they be blessed with all spirituall blessing in Christ Ephes 1 1.2 being freed from the curse of the law a Gal 3 14 they are the heires and sonnes of God by his free promise and therefore called and iustified For adoption vocation and iustification are parts of that blessing of God in time Whereupon those whom before verse 34. he had called the blessed of his father verse 37. he calleth iust and calleth the verie kingdome of heauen it selfe an inheritance 2 They prooue the cause of saluation to be laid in the eternall decree of God because before the foundation of the world there was prepared for those blessed ones that is which were called and iustified in time that kingdome into possession whereof he will put them 3 That particle according or euen as in those sayings doth not signifie the cause but the conformitie as in that 1. Corin. 13.12 That I may knowe according to that that is euen as I am knowne So GOD shall giue to euerie one according to his workes that is euen as hee hath done good or euill But the causes of death whereunto the reprobate shal be adiudged are placed out of themselues to wit the malediction of God and the decree of God for the king shall say Math. 25.41 get ye hence ye cursed into euerlasting fire and yet they let not but that their workes also be the cause of damnation Are not then besides those causes of the benediction and decree of God the good vvorkes of the elect in like manner the causes of saluation There is not the like reason of euill workes and of good works For euill workes are our owne and merite vnto vs but good workes are not our owne but workes of the holy ghost in vs such as we owe vnto God a Luk. 17.10 Besides euill workes are perfectly euill and euen the least euill that can be deserueth death but good workes are imperfectly good and there is nothing but that which is in euery respect absolute and perfect can procure life and that also by promise Therefore good workes cannot be numbred among the causes of saluation Adde moreouer that the Apostle doth manifestly attribute the sentence of life to faith imbracing the gospell 1 Thess 1.10 when he shall come saith he to bee made glorious in his saints and to be made wonderfull in them that beleue because faith is esteemed as our witnesse in that day Whether is there in those words Come ye blessed only a calling and adiudging them to life and then after followeth the cause taken from their works for I was hungrie and ye gaue me to eat Yea the compellation or calling and the proposition doth cōtaine the cause of the sentence and the reason is added after from the effects prouing that cause and testifieng of it as though he should say thus Enter ye into heauen because ye are blessed and ordeined vnto the kingdome of heauen For by your good workes ye haue declared that ye are blessed and from all eternity ordeined to the kingdome of heauen VVherfore will he giue sentence according to workes Because workes are better knowne to vs as the effects which be better knowne then the causes themselues now it is the will of GOD that in that Iudgment all thinges should be visible and perceiued by sense that iudgement may bee giuen of true and liuely faith by her naturall properties and true effects least we should boast of the visard of faith or the shadow of it in stead of true faith Againe not to shew the cause of saluation but to the intent wee should be stirred vp to the studie of good workes for so much as wee are certaine wee shall not lose our labour In what respect then is life
the Church hath borrowed the name of scandall to signifie layings in waite wherewith men are intrapped euen as beastes in the gins d Esa 8.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly when something in the way hindreth the feet whereupon a man lighting doth stumble deriued of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to stumble Rom. 14.13 to put a stumbling block or scandall before his brother hence it is called the stone of stumbling e Rom. 9.32 33 1 Pet 2.8 For euill examples of sinnes are like vnto certaine stones on which men lighting do stumble yea doe fall downe flatt Whereupon is that 1. Cor. 10.12 he that standeth let him take heed least he fall And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to hitte against a thing to disturb or break of it is the very offence it selfe or the dashing against any thing in latine they call offence when in the way there lies some stone or logge against which men as they walke doe stumble so as they hurte their feete or else fall downe headlong whereupon Leuit. 19.14 it is said put not a stumbling block before the blinde Now this word scandall is in the perdicament of relation wherby it comes to passe that it signifieth sometimes the matter that is to say the very obiect or impediment offending any man and sometimes the manner or forme that is the very offence it selfe VVhat is the scandall Whatsoeuer is the cause or occasion to any man of offence whether it be word deed or example or counsell whereby our neighbour is either grieued or troubled or offended so as he is either hindered in the streight course of saluation or turned out of the way or is induced to any errour or sin Rom. 14.15 1 Cor 8.9 or else is confirmed in some euill a How many are the kindes of Scandalls Bernard maketh twoo Inward and outward Inward is when the old man giueth offence to the new man touching which Mat. 5.20 If thy right eye offend thee plucke it out cast it from thee where by the ey hand and foot he vnderstandeth the lustes of the flesh or of the olde man which doe often annoy the new man all impediments although neuer so deare which hinder a man so as he cannot walke in the continuall obedience of the law of god Outward which cometh from without and giues any man the cause or the occasion of falle This externall scandall how many folde is it Threefold Actiue either giuen or afforded passiue or taken and mixt of them both VVhat is a scandal giuen Whose fault proceedeth from the author of the thing or action it selfe either when a man doth giue another an effectuall cause of falling or else some word or deede that is euill in it selfe because it is repugnant to the loue of God and our neighbour and therefore such a thing as of it owne nature and of it selfe doth either confirme the liberty of sinning in others or else either greiueth the godly or doth carie them into error sinn a Math. 18.6 7 whereof Christ speaketh to Peter Math. 16.23 Get thee behinde me Satan thou art an offence vnto me For though Christ himselfe did not stumble yet there was noe let in Peter but that Christ being astonished with thinking of the crosse should haue broken off the course of his calling and Peters speach in very deed did greeue him and might haue giuen an occasion of falling to the weake How manifold is a Scandall giuen Double by deuiding the subiect into the accidents priuate publick Priuate which may also be called Domestical whereby one or some few are offended as children seruants husbands wiues as when the child seruant Husband or wife see the parents Maisters wiues or husbands abstaine from the worship of God heare them sweare to doe any thing or to speake vnchastly whereby it presently commeth to passe that they are either greeued or else ready to imitate their examples Against which Christ speaketh whosoeuer shall offend one of these litle ones which beleeue in me it had beene good for him rather that a Milstone should be hanged about his necke and he should be cast into the sea Mark 9.4 Publick is whereby some whole multitude is offended or else that which giueth an occasion of falling to many weake ones as coueteous men doe whoremaisters drunkards and such like which by their bad manners offend the Church and doe cast both themselues many others headlong into ruine 2 A scandall giuen is distinguished by the distribution of it from the adiuncts or from the difference of the persons that cause it and hereby it comes to passe that one is farre more greuous and pernicious then another for that which is giuen by a person placed in some great dignity is more dangerous and his example hurteth more then that which is giuen by some priuate person or otherwaies obscure So the adultery of Dauid the king is more greeuous a. Sam. 12 12. c. then of some obscure Citizen and therefore a scandall is more seuerely punished both in regad of the person himselfe who doth disgrace that place into which he is exalted by god as also in respect of other men to whome he hath giuen a more effectuall cause of falling by his euill example So that scandall is most greuous which is giuen of the ministers of the Churches and the students of diuinity when they either by false doctrine or impure liuing giue occasion to many to speake ill of the gospell As the sinne of the sonnes of Helie is said to be exceeding greeuous in the sighte of the Lord a 1 Sam. 2 17 And they sinne more hainously which be in the communion of the Church then they which be without So the gouernour of a familie being a drunkard sinnes much more greuously then a seruant VVhat is the cause of offence giuen The remote cause is the iudgment of God 1. Against the wicked as was the scandall and impediment which the wise men of Egypt gaue vnto Pharoh b Exod 7 22 And the false prophets in whome was the lying spirit gaue to King Achab c 1. King 22 22 and the lying signes of Antichriste wherewith those which receiued not the loue of the truth were deceiuedd. a 2. Thess 9 10.11 2. The iudgment of God for the godly or the good of the elect whereof 1. Cor. 11.19 There must be deuisions that those which are approued that is whome experience hath shewed to be of faith vnfained and sincere pietie might be made manifest The nearest cause is Satan whoe moueth men to all euill The helping cause is the naughtinesse and corruption of mans nature false teachers the vnskillfullnesse pride coueteousnesse impatiency of teachers In respect of which causes Christ saith Math. 18.7 It must needs be that offences come that is by necessity not by
〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed vnto wrath as Paul speaketh 1. Thess 5.6 What is Election It is the Predestination of certaine men in Christ to eternal life namely wherby God willing to manifest the glory of his grace hath of his only goodnes mercie determined out of the whole race of mankind being subiect to sinne death freely to adopt in Christ some certain men to cal them effectually to iustifie them that through him they may be partakers of the heaueÌ„ly inheritaÌ„ce and of eternall life And this Election is eternall in the purpose of God although in respect of our selues we may theÌ„ be said to be elected when God doth execute his purpose in vs. Or electioÌ„ is the execution of Gods wil or the act in separating from the rest of the worlde through effectuall calling Iustification Sanctification those on whom he hath appointed from the beginning to bestow euerlasting life What is the principall cause of Election God is the principall cause All that the father giueth mee shall come vnto me No man can come vnto me except the father draw him Iohn 6.37.44 17.9 I pray not for the world but for these whome thou hast giuen me for they are thine Ephes 1.4 God hath elected vs. And Christ because he is the same God with the father sayth that hee hath chosen vs. Ioh 15.16 And the holy Ghost sayd Act. 13.2 Separate me Saul Barnabas for the work wheruÌ„to I haue called theÌ„ What is the efficient inforciue or precedent cause thereof The inward cause is only in god that is to say his meere Charitie the only goodnes of the wil of God Eph. 1.4.5 He hath chosen vs saieth he before the foundations of the world were laid according to the good pleasure of his wil. And his free loue Ioh. 3.6 Ro. 9.13 In which place saith he Iacob haue I loued the only grace mercy loue of God b Iohn 4.10 19. 2 Tim. 1.9 he hath called vs with an holy calling not according to our works but acording to his own purpose grace which was giueÌ„ to vs through Christ Iesus before the world was I say the meer good pleasure of god only respecting it self but excluding al other outward cause which is or can be in meÌ„ a Rom. 9.16 So then electioÌ„ is neither in him that willeth nor in him that runneth but in god that sheweth mercy where he calleth the thought indeauor of the mind a will the exercise of good works a race that by suppositioÌ„ for no maÌ„ willeth or runneth of himself but it is god which worketh in you both to wil to do according to his own free goodwill Phi. 2.13 So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself as if it should be said that god considered nothing without himself wherof he might haue respect in determining or choosing cap. 2. to Tit. 3.5 Doth our election consist of our owne faith holines worthines linage or works foreseen of God or no In no wise 1. because our sure certain saluation is euidently in the singular freely bestowed grace of the merciful god acording to that It is not in him that willeth nor in him that runneth but in god that sheweth mercy Ro. 9.16 2 Because the praise glorie of our electioÌ„ is wholy due to god alone he chose vs to the praise of the glory of his grace Eph. 1.6 Moreouer if works foreseen faith or worthines might moue god to choose some the elect might haue wherof they might boast 3. Because god could foresee no worthinesse or good at all in men but what he had determined now already freely to bestow on theÌ„ by the benefit of his election who not by custom imitation but by nature are the enimies of god b Rom. 5.10 and sonnes of wrath c Ephes 2.3 dead in sin d Rom. 7.10 Ephes 2.1 vnapt euen to think a good thought as of theÌ„selues e 1. Cor. 3.5 Finallie in whome by nature there is nothing but matter of eternall death damnation f Iob. 15.16 Psal 14.3 Ierem. 10.23 7. Because then there should be no cause why the Apostle should say O man vvho art thou vvhich pleadest against god Ro. 9.20 For he might haue answered that god foresaw the desert of the one of the other yet doth he not say so but flyeth to the iudgments mercie of god Neither the exclamation of the same Apostle Ro. 11.32 of the deapth c. should take place For he might haue declared in a word that some are eâ—ected others reiected for the workes which he foresaw would be in either 5 Because our saluation is more safe and sure by gods election then by our owne workes which euermore haue a doubt annexed to them a. Rom. 4.16 6 Because then it would follow that faith is of our selues not of god or that we first loued chose god which the scripture pointeth out to be false absurd b. Ioh. 3.5 6.37 8.47 15.10 ye haue not chosen me but I haue chosen you 7 Because that place Rom. 9.11 For yer the children Esau and Iacob were borne and when they had neither done good nor euill that the purpose of god might remaine according to election not by workes but by him that calleth it wat said the elder shall serue the yonger Where the Apostle drawing forth the reiection of Esau For that he was condemned to be his brothers bond seruant as also the election of Iacob because hee was made lord ouer his brother euen ouer the first borne that Esau his seruitude was ioyned with Gods hatred Iacobs rule with Gods loue out of Malachy the best interpreter of Moses chap. 3.e. As it is written I haue loued Iacob and hated Esau So that neyther any goodnes in Iacob nor any other thing in Esau may be accounted the cause eyther of the chusing of the one or reiecting of the other doth euidently impugne this foresight of faith 8. Because there can be no goodnesse in the world vnlesse God had placed and ordeined it 9. Because naturally the efficient cause cannot bee after his effect but Election is the cause of faith and good works for wee are called Elect that we might be holy Ephes 1.4 and without blame not contrary because he foresaw that we would be such for these two are contrary that the godly haue froÌ„ their election this that they should be holy and that they should attaine the same election by meanes of their workes And Paul writeth plainely 1. Corinth 7.25 that he had obtained mercie of the Lord that he might be faithfull 10. Because the Logicians rule is manifest VVhatsoeuer is the cause of the cause is also the cause of the thing caused If then faith and workes foreseene were the cause of Election they should also be the cause of Vocation and Iustification which are the effectes
the rest be saued God forbid for God in calling doth so call that he turneth the will also of the elect to repentance by the spirit of regeneration and giueth and bestoweth on them true faith and perseuerance passeth by the reprobate so as they themselues also are otherwise vnwilling Besides it is contrary to the nature of the elect to abuse the decree of their election to the desire of sinning nay vnlesse they liue godly they boast of their election in vaine because as God hath predestinated vs to life eternal so hath he predestinated vs to good works Ephes 2.10 And that we might lead a holy and blamelesse life Ephes 1.4 But it neither happeneth to the reprobate to liue godly which if it might they should not be of the number of the reprobate but of the elect because the loue of an innocent and honest life cannot be seene but by election VVhat is the vse and fruit of this doctrine 1 It is auaileable for the confirmation of our faith in God for he knoweth not God aright who doth not acknowledge him to be most wise omniscient almightie and vnchangeable in ordering his creatures 2 It helpeth the assurance and sound confidence of our saluation because it dependeth not on vs or of any variable cause but of the eternall and immutable good pleasure of God a Romans 8 21. fol. 2. Tim. 2.19 3 It profiteth vs touching our comfort against the furies of the children of this world and the fewnesse of beleeuers as Christ saith Mat. 11.26 and cap. 13.14 b Iohn 12.39 And therfore could not they beleeue because saith Esay he blinded their eyes not as though God doth spread a blindnesse on them but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan and their owne desires and Paul Rom. 11.12 doth often vse this doctrine 4 It auaileth against temptation and all the fierie darts of Satan by making certaine account that no creature can separate vs from the loue of God Rom. 8.38 And against all affliction because all thinges aswell aduersitie as prosperity make for their good who are called according to the purpose of God Rom. 2.8.4 3 It maketh for our instruction viz. 1 To acknowledge Gods singuler goodnes toward vs who vouchsafed to elect vs vnworthie ones out of the companie of wicked and to ordaine vs for heauenly glorie Rom 1.25.2 For stirring vp an humilitie godly sorrow in vs. 3 For our thankfulnesse that we attribute the glorie of our saluation to God onely and that we celebrate his infinite benignitie toward vs in heart word and worke who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie a Eph. 1.3.5.9 4 And that we striue to make our vocation and election sure by good works 2. Pet. 1.5 He is iust that worketh righteousnes and he that is iustified is called also because righteousnes is by faith but faith by hearing Moreouer he that is called Is chosen according to the purpose of God Vers 10. Also He hath chosen vs in Christ Ephes 1.4 That we might be holy and blamelesse before God and so the vessels sanctified to honour and prepared to euerie good worke that is The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed b Tim. 2.21 What is contrarie to this doctrine 1 The errour of the Pelagians and Semipelagians who teach an vniuersall grace and so that there are none Elect and that it is in the power of man to beleeue or not to beleeue feigning the causes of saluation to be in men themselues without God also they teach that the elect may perish and fall away from the grace of the mercie of God 2 The error of Thomas Aquinas who thought the number of the Elect in deed to be certaine but the number of the reprobate vncertaine 3 The errour of certeine Vbiquitaries who 1 teach that the fall of Adam happened without the decree of God and without any ordinance of his contrarie to that is spoken Prou. 16.4 Esay 45.7 c Iam. 3 37 Amos 3.6 Ioh 12.39 2 That no decree of God concerning the sauing of the godly or casting of the reprobate consisteth of his simple will against the places Rom. 8.28 and 9.11 3 That God without doubt would not the reprobation of any against the places 1 Sam. 2.25 Rom. 9.19 He hardeneth whom he will and by consequence taketh vengeance on those whom hee wil haue to be hardened 4. Also that the reprobate may be conuerted and saued contrarie to the places Iere. 6.30 and 13.23 a Ioh. 12.39 17.9.12 19. Rom 9 22 Luke 22.20 This is my bloud which is shed for you c. Math. 26.28 For many not for all to the forgiuenesse of sinnes Ephes 5.25 Christ offered himselfe for the Church Hebr. 10.26 1. Pet. 2.7.5 That it is the purpose and will of God simply that all should be saued and that the generall promises are to be vnderstood without restraint against the places of Scripture which restraine the effect of them to the Elect b Col 1 20 25 2 Tim 2 19 Heb. 10 14. 4 The errour of the Papists who make faith foreseene or good works or a foreknowledge of merits the precedent cause of Election and that the predestinate cannot be certaine of their predestination vnlesse it be reuealed and that by some notable priuiledge and the Elect may doubt of their Election 5 The errour of them who subiect Election to the eternall decree of God but not reprobation for that it is necessarie that two opposites should be reckoned vnder one kinde 6 The errour of them who would not haue predestination to be taught in the Church against the saying of Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not search out those things that are hidden neyther to be vtterly ignorant of those that are manifest 7 The errour of them who not distinguishing reprobation from damnation doe thinke that as God hath reprobated some of purpose onely so he condemneth them of the same purpose when notwithstanding sinne is the cause of their damnation 8 The errour of the Libertines who dream that Christians may be saued without the mediation of the middle causes 9 The errour of prophane persons who wickedly abuse this doctrine to the licenciousnesse of sinning The seuen and thirtieth common place Of the last Resurrection What doth Resurrection signifie PRoperly a certain standing againe which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second standing of him that fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in composition signifieth againe But specially it signifieth the returning or restoring of bodies from death to life Figuratiuely 1. It signifieth Metonimically an immortall life a Phil. 4.11 2 Metaphorically a deliuerance from dangers vnto which by the like figure death is attributed
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
to him which is not yet baptised and if it may not be giuen yet at least it ought to be required and procured by all meanes possible Dâ— nupt et Concu l 2. c. 17 18 yet is it not so simply precisely absolutely necessarie that those which depart out of this life without it especially the Infants of Christians cannot be saued as Augustine beleeued and those also which make baptisme the first steppe of saluation and therefore exclude from saluation all those which want baptisme yea although there bee no contempt of Baptisme But we verie openly confesse that this is not our opinion Because so there is great iniurie done vnto the grace of God and to the power of his couenant in which hee promiseth that he will be the GOD of the faithfull and of their issue and that he will shew his mercie euen vnto a thousand generations Exod. 20.6 Secondly because it would be absurd that these Infants which in times past died in great numbers before the eight day of circumcision before which they might not bee circumcised according to the law of God or those which were not circumcised by the space of fortie yeares in the wildernesse Or the Christian Infants which died in times past before the feastes of Easter and Pentecost without the baptisme of water by no fault of theirs for at those Feastes Baptisme was administred in times past both these and the other being vnder the couenant it would I say bee absurd to thinke them depriued of saluation which cannot but be a great crosse to the conscience of the parents 3 Part. 9.68.4.2 if death should preuent their children baptisme Againe why should the children beare the punishment of anothers fault but this is the doctrine of Thomas Aquinas That children are neuerthelesse baptised vvith the baptisme of the spirit though they vvant the outvvard signe Thirdly Sacraments are not the cause but the Testimonies and seales of our saluation and doe not of themselues conferre grace Nor doth the priuation of the holy signe defraude the childe but the parents contempt or negligence of the same a Exod. 412 Iosu 5.3 Fourthly The conuerted thiefe wanted the visible Baptisme but not the thing signified which may likewise be said of Infants vnbaptised For that in the 17. of Genesis Let him that is not Circumcised be cut of from the people of God Was spoken of them of yeares and the meaning was hee that would not be circumcised the same is also to bee meant of the vnbaptised Likewise that in the third of Iohn Except a man bee borne againe of water and the Spirit hee cannot enter into the kingdome of heauen Is not meant of Infants which could not receiue it as being preuented by death onely and not by any other fault but eyther of the ordinarie meanes which may not bee neglected when it may bee had or of Baptisme which if it bee not receiued indeede is yet receiued in desire as Thomas expoundeth it And as Ambrose saith of Valentinian that hee was baptised in desire and will though hee had neuer the outward ceremonie For as hee was comming to Ambrose to bee baptised hee died in the way Or else it is to bee vnderstood of the liuing water which is the Spirit that is of the vertue and efficacie of the holy Spirit which worketh that in the soule that water doth in the bodie And so the names of water and the Spirit may meane one thing as it in the third of Mathew Hee that followeth mee it is hee that baptiseth with the holy Ghost and with fire That is with the spirit which hath the office and nature of fire in regeneration the Baptisme of which spirit is absolutely necessarie to saluation And thus Augustine expoundeth this place Is Baptisme to be administred without exorcisme or coniuring out of the Diuell or blowing To exorcise is to adiure a man by holy things as by God or by Christ to doe a thing which men commonly call to coniure as the 26. Math. The high Priest saith vnto Christ I Coniure the by the liuing God to tell vs if thou bee Christ And the sonnes of Sceua in the 19. of Act. coniured the diuell by Iesus whom Paule preached Hence come Exorcistes and true Exorcisme which gift was peculiar to the holy Ghost by which the Apostles at the first and other faithfull draue diuels out of the possessed as we read in the Acts and Christ saith They shall cast out Diuels Mark 16. But yet without baptisme as Tertullian obserueth Therefore it is not to be retained first because when Christ instituted baptisme he did not command any to exorcise secondly for that the diuell is driuen out by Christ euen in baptisme for as Cyprian saith like as Scorpions and Serpents which are of force on drie land can do no hurt being flung into the water so an euil spirit can inhabit no longer in whom the spirit of God beginneth to dwell after baptisme and sanctifycation Thirdly for that the Apostles administred it without exorcisme Fourthly neither those that are possessed or the heathen worshippers of diuels are to be baptised but only they who are holy and partakers of the couenant of grace the members of Christ and to say that such are subiect to the diuels destroying power were verie absurd Fifthly that gift of exorcising ioyned with the gift of miracles was but for a time as that also was when many sicke people were healed by the annointing of the ministers of the Church and by inuocation of the name of Christ a Iam. 5.14 till such time as Christian religion was spred ouer all the world Sixtly for that exorcisme was neuer vsed at the circumcising of Infants But whereas the heathen did bring testimonie vnto the Church before their baptising as Tertullian witnesseth that they renounced the diuell and his Angels this was a publike testimony of repentance in them of yeares as also that blowing with clapped hands which he that was to be baptised performed did giue the Church thereby to vnderstand that hee renounced Sathan and his kingdome But in the Papacy it is done by the baptizer euen the face of Infant to be baptised and is therefore friuolous and to be reiected May Godfathers and Godmothers be vsed They may 1 Because the originall of it sprung from the Imitation of the baptising of those which were young in faith in the Primitiue Church who before their baptisme did not onely yeeld a reason of their faith but also produced Testators and witnesses of the same 2 The Scripture is not against it 3 It is a most ancient Ecclesiasticall custome 4 There is nothing in it that is euill or dishonest 5 It proceeds from charitie 6 It tendeth so farre to the Infants profit and saluation that no man is the worse for it 7 It maketh wholly for the edification of the Church 8 As a midwife is vsed to make the birth easie in child-bearing so in this spirituall
and professe openly that you doe beleeue and imbrace them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew is not to expresse any thing by similitude of fact or to represent by stage playing gestures but to declare and shew Neyther ought it to bee restrained to the Priests alone for seeing that whiles we are strangers in the bodie we are absent from the Lord a 2 Cor 5.6.7 we doe by this remember the Lord Iesus which is in the heauens which thing hee himselfe commaundeth vs doe till he commeth to iudgement signifying that the Church shall continue vntill that iudgement he would not haue commaunded it if he had determined to remaine with his corporally For memorie is opposite to bodily presence because remembrance is not of things to come nor of things present but of things past Of what qualitie ought that remembrance to bee Not any bare or idle remembrance of a thing past which nothing appertaineth vnto vs but operatiue and such whereby the faithfull minde in the vse of this Sacrament doth by faith lay hold vpon Christ with all his benefits doth apply to himselfe particularly and so cals to minde the sacrifice past and once performed in the flesh that thereby it feeleth present comfort gladnesse of minde peace of conscience increase of faith and of loue and moreouer doth conceiue most certaine hope of the life and happinesse to come by reason of that sacrifice Finally it is stirred vp to consider of so great loue of Christ and to offer vnto him by faith the sacrifice of prayse and to giue him thanks b Psal 50 23 From which end we doe againe vnderstand that the supper is not ordayned that it may be a reall and expiatorie or appeasing sacrifice for the quicke and the dead but a solemne and publicke thankesgiuing for the incarnation death redemption and all the benefits of Christ Which are the causes for which Christ ordained the memorie of himselfe to be celebrated amongst vs 1 His great loue the propertie whereof is that they which doe loue sincerely and from the heart do desire to liue in their minds and memorie Whereupon wee gather that Christ is neuer vnmindfull of vs. 2 The faithfull prouidence of Christ whereby hee prouided for his beloued that the benefits bestowed might truly profit and enioy their end For as by the forgetfulnesse of the benefactors a benefit receiued is lost so by memorie it is especially kept What is it to shew the death of the Lord Not onely to meditate vpon the historie but also to thinke earnestly 1 Of the iustice and wrath of God against sinne which are seene in this sacrifice 2 Of the great mercie of God towards vs. 3 Of the loue of the sonne towards mankind For so great is the seueritie of Gods iustice and the weight of sinne that there may be no reconciliation made vnlesse the penaltie due to sinne should be paid so great is the greatnesse of his anger that the eternall Father may not be pacified but by the intreatie and death of the sonne His mercie so great that the sonne is giuen for vs. So great is the loue of the sonne towards vs that he deriued this true and great anger vnto himselfe being made a sacrifice for vs doth make vs partakers of his flesh and bloud all which in the vse of the supper we must speak of meditate vpon that we may be truly feared by the acknowledgement of Gods anger we may be truly grieued for our sinnes and againe may be lifted vp with true comfort And finally that wee may celebrate our Lord Iesus Christ with true thankefulnesse heart mouth and life Is Christ to be adored in the bread of the Supper No. 1 Because he is not there present with his bodie 2 Neyther hath hee in his word tyed himselfe to the bread Therefore he is to be adored in the mysteries as saith Ambrose that is in the celebration of the supper in that he is God and in respect that he is God and man together yet so as that we rest not in the supper but that we may lift vp the eyes of faith and our hearts not to a peece of bread but into heauen where he is sitting at the right hand of God a Coll 3.1 whether also in time past the people in the administration of the supper were inuited while they were admonished Habere sursum corda that is to lift vp their hearts Not that they should bee yet taught to seeke downeward for the bodie and bloud of our Lord present in Essence either in the accidents without the subiect or in vnder or with the bread but rather to seek for him in heauen that selfesame flesh long agoe deliuered for vs and that bloud shed for vs to be touched and laid hold vpon with the hand of faith Wherefore euerie one of the Disciples did not rise that falling downe vpon their knees they might take bread and that wine out of his hand And in the little booke of Constitutions ascribed to Clement the people are commaunded to come with a certaine shame fast reuerence without tumult But concerning the shewing or lifting vp of the Sacrament we confesse that it was the custome in the ancient Church that the whole Sacrament couered with a cleane linnen cloath should be set vpon the holy table vntil it should be distributed to the people For then the minister of the Church the linnē being taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Dionysius that is opening the mysteries did set them before the eyes of those which were present In the Lyturgy also of Chrysostome he saith that the Priest was woont to lift the holy bread a little while from the table not aboue his head to say with a loud voyce Sancta sanctis that is holy things for holy men surely in imitation of the Iewish custome among whom the Priest being about the sacrifices did shew before hand the oblation before his breast and did lift it vp a Exod. 29 24.27 Leuit. 10.15 But not in any other respect then that the people should prepare themselues to the communion But now seeing that the eleuation of the bread aboue the Priests head is the sinew of Bread-worship and prescribed neyther by Christ nor of the Apostles nor obserued in the most ancient and purest Church it is rightly taken away in Euangelicall Churches Is that which is left of the Supper to be laid vp to be caried about to be seene or to be adored as though some holines did remaine inherent in it Much lesse for the Sacraments out of the holy and lawfull vse or out of the taking of them prescribed in these words Take eate take drinke are not Sacraments like as neyther water is the water of baptisme vnlesse some body be dipped in it as is meet but when any bodie hath beene dipped or sprinckled with water the name of the Father of the Sonne and of the holy Ghost being called
both can say Our prouerbe is One tale is good till the other be heard Seeing Christians are by the law of God forbidden to kill and it is prophecied of the Church Isa 11.9 and 65.25 there shall none hurt or destroy in all the mountaine of my holines doth not the Magistrate therefore offend in putting malefactors to death No For he executeth Gods iudgements And it is one of his royall vertues to reuenge the afflictions of the godly according to the commaundement of the Lord to take away the wicked out of the land and to cause all the workers of iniquitie to be destroyed out of the Citie of God a Psal 101 8 Neyther doth he beare the sword in vaine saith Paule Rom. 13.4 for he is the minister of God to take vengeance on him that doth euill But a way with that sauage crueltie Cassian tribunall which was called Reorum scopulus The Rocke of the acused yea precious rather in the eyes of the king must be the bloud of his subiects b Psa 72.14 But those propheticall speeches of the Prophet do signifie that there can be nothing hurtfull to the Church inasmuch as to them that loue God all things worke together for the best Rom. 8.28 Seeing our Sauiour Christ Iohn 8.7 answereth the accusers of the adulterous woman on this manner Let him that is without sinne among you cast the first stone at her may therefore offenders be condemned or punished but by them that are iust and free from sinne Yes for we must not respect the vice of the person but looke vnto his publicke office and the order and course of the lawes which the Iudge must follow in giuing sentence vpon others though himselfe be polluted with some kind of blot Although indeed it is true that it is no small scandall of offenc if the Iudge be guiltie of the same crime for the which he condemneth another man But that answere of our Sauiour Christ is a particular answere appropriate vnto the Pharisees that lay in wait for him to intrap him and thereby he reproueth their hypocrisie who being most seuere censurers of other men were blinde in their owne faultes and did most foully flatter and deceiue themselues May the chiefe magistrate with a good conscience shew fauour or giue pardon vnto malefactors that are lawfully conuicted So farre forth as the offences doe eyther directly concerne God himselfe and are committed against him as blasphemie Idolatrie magicke sacriledge or sorcerie in which God is eyther dishonoured or denied or else are committed against the very nature of mankinde as Sodomitrie or the burning lust of a man toward brute beast or theft these the magistrate should not forgiue for these offences doe as it were extinguish and dash the verie welspring and fountaine of mankinde And therefore in this case the king must beware that he doe not spare the offender with the hinderance and endangering of Gods glorie and of humane societie a Deut. 13 8.9 For in that case It is better as Bernard saith that one should perish then the whole companie Vnus quam Vnitas But so farre forth as the offences that are committed concerne onely some particular persons directly there vpon weightie reasons and wise vnderstanding of the matter hee may forgiue as farre as the safetie and state of the Commonwealth with equitie and iustice will permit the same For as it is lawfull for the Prince to aggrauate and increase the punishment that is appointed by the law vpon a good and iust cause as Dauid 2. Sam. 12.5 when he was questioned withall concerning the rich man that had taken away the poore mans sheepe pronounced him worthie of death so may the same prince vpon iust cause mouing him mitigate and abate the punishment that the lawe hath appointed Moreouer the will and purpose of the offender make a difference in the offence and the diuers and vnlikely circumstances of persons sexes age and the former course of a mans life may be causes that in one and the same fact of one and the same offence in men that are partakers in guiltinesse yet the crime may not be alike and therefore not the like punishment to be inflicted vpon them But if pardon be granted let it be 1 Vpon a iust cause and necessarie for the Commonwealth and not out of the sole fauour of the Prince toward any 2 Let not the offendor that is guiltie of a crime be freed from the whole punishment but onely from some part of the greatnesse of the punishment vpon hope of amendement After the example of Salomon toward Abiathar the Priest who tooke part with Adoniah when he sought to be king And by the example of Dauid toward Simei when he railed vpon him and cursed him b 1. K. 2.26 36 3 The Prince must take heed that the example of his lenitie do not breed libertie of offending and that the people doe not grow worse thereby for the impunitie of sinne when offenders may escape without punishment it makes them the bolder to offend The Magistrate indeed ought to be mooued with pitie toward those that are malefactors and to abstaine as much as may be from the exact torment of their deserued punishment but absolutely to forgiue those that deserue death he ought not For to him especially belongeth that saying which is so much beaten vpon in the law Thou shalt take away euill out of the middest of thee Deut. 19.19 And 1. King 20.42 Because thou hast let go out of thine hands a man whom I appointed to die thy life shall goe for his life Forasmuch as we haue no example or precept in the new Testament for warfare is it vnlawfull therefore for Christians to go to warre No For. 1. It was not the purpose of Christ in the Gospell to frame a politicke gouernement Epist 14. ad Marcell but to erect a spirituall kingdome 2 As Augustine saith They whom Saint Iohn Baptist commaunded to be content with their owne wages he did not surely forbid them to goe to warre And it is vsuall to argue from the Concreets to the abstractes and the consequent followes well where there is no ambiguitie as thus Iohn Baptist intertaineth and approoueth of souldiers that remained in their offices therefore also he approueth of warfare for by the approbation of the example in his proper subiect the thing it selfe in generall is approoued 3 If the Magistrate doe iustly punish those theeues whose offences are onely against a few then by no meanes may hee suffer the whole land to be spoyled wasted with robberies yet the offenders goe vnpunished For Hee beareth not the sword for nought but is the minister of God to take vengeance on him that doth euill Rom. 13.4 And lawfull warres whereof 1. Sam. 25.28 Abigail speaketh to Dauid Thou fightest the Lords battels Are of publicke reuenge 4 It is written Hebr. 11.34 that men that were truly a part Godly did make warres yea and that
more though the Pope saith Bannes should tolerate an hereticall King yet may the Common wealth remoue him k In thoma 2 2 q. 12 art 2â— And then who shall remoue the Iewes and the Stewes tolerated by the Pope euen in Rome But yet behold a greater mysterie of this iniquitie for suppose that the King deposed shall bee willing to be reconciled to the Church yet notwithstanding saith Simancha hee may not recouer his crowne e In stit Catho Tit. 33 sect And doth not the Bull of Pius or rather impious Quintus roare thus We commaund the subiects of England to take armes against their Queene Elizabeth m bulla piâ— Q. p M Doth not another say Anie man may lawfully murder a Tyrant which I defend by common consent n Libro de Abdica Henrâ— 3. p. â—62 270 Now it is euident saith Reinolds that foxe that euerie heretick prince is most properly and perfectly a Tyrant o in Rosao and if saith a Spanish Iesuite they may be bereaued of their liues much more of their liuings and renownes p Valentia Toâ—o 3 disp 1 q 11 punct 2 Nay Hereticall Kings saith Simancha deserue more grieuous punishment than priuate men Therefore the Scythians as hee well deserued did put to death their King Scylen for violating their Bacchanals q Instit cath Tit 23. sect 12 13 Behold your faces in this Scythian Glasse you Priests of Baall But to goe on were not the Iesuites the causes of all that tyranny which was exercised amongst the Indians r Mercur gallobelâ—g toâ— mo 2. L 10 and which yet cryeth for vengeance from heauen Did not Duke Randolphe persecute the Emperour Henry his King by force of armes that only at the popes instigation a Abbas vsp Crant in Cron 2 Did not Clemens that mercilesse Monke murder Henry his king in France Did not Parrey Lopez diuerse others attempt the like against Queene Elizabeth haue not those monsters of men those infamous traitors of late attempted the like against our King and country and one of them seduced by Iesuits died in it that it was no sin Doth not Reinalds speake against the King of Nauarre to the French in these words Will you proclame Nauarre a Caluinist king of the most christian Kingdome of France What is this else but to aduance a dog to be Soueraigne ouer men Shall Catholicks pray God saue that King whom they may not admit into their houses But now that France is theirs as they thinke this Iland of Britaine is a great eyesore to them and to the end they might haue a prince to their purpose they can write whole volumes to aduance a woman stranger and to disable the iust title of our dread Soueraigne King Iames. Remember these children of Edome Psal 137.7 O Lord whoe said of Ierusalem downe with it downe with it vnto the ground But you cannot shewe that any Romanists haue commended this practise Yes that I can Bellarmine saith Many Popes haue iustly deposed many princes c L. 5. de Rom. pontif c. 6 et 7 Cardinall Allen d To siâ— vvilliam Staâ—ly Reinolds e in Râ—saeo Parsons f in hâ—s Dol â—aÌ„ that is his deceitful man inciting subiects to take armes against their Prince doe perswade by examples meerely rebellious as the resisting of King Iohn of Edward the second Richard the second of Henry the sixt as presidents to be followed The author of the book of Deposing Henry king of France doth sing a Gaudeamus for his death g Libro de insta abdic H. 3 And again Allen doth approue the perfidious rendring vp of Deuenter encorageth the English maleconteÌ„ts to ioyne their forces with the Spanish inuasion h To sir vvillaÌ„ Stanley 1587. And I haue haue read an Oration made at Rome 1588. by Georgius Picchae to Pius Quintus other Christian Princes pro Britannico bello indicendo for inuading of England So the Colledge of Iesuites at Salamancha approued the insurrection of Tyrone i Admon to the nobility of England And what traitor is there who hath suffered for treason is not amongst them canonized for a Saint it may bee our late Traitors in policy shall not be so because it was not felix scelus And when that seduced seruant of Catesby Bates began but to doubt whether the late treason was lawful did not a priest tel him that it was meritorious and that he sinned because he so much as doubted Furthermore it is plaine that Xistus Quintus doth commend in a panegyrical Oration k Habita in consist 1589. the murther of the French King as a notable rare memorable act But why Because he slewe not saith he a King painted in paper or grauen in stone but the King of France in the middest of his host This saith he was a fact done by the admirnble prouidence will and succour of almighty God a far more maruailous worke then that of Iudith And that English traitor Parry had his pardon from the Pope to kill the Queene and Lopez his pay to poyson her And Cardinall Poole when the Emperour was going against the Turke hee aduised him to diuert his forces from the Pagans and to enforce them vpon Henrie the eight as vpon an enemy more pernicious than the Turke a Card pool ad H 8. L. 3 Pag. 38 4 Iude. 8. Thus we see that these are the men who resist gouernment and because their Pope must be head of the Church as they will haue it therefore they giue Commonweales Leaue to choose a king limit him at their pleasure b Parson in his Dolman saying that maiesty is seated rather in the kingdome than in the king that people are not ordained for the prince c Ies de Instit abridge in h 3 but the prince for the people d Dydimus pag 26 1 Stapleton that a king is but a creature of maÌ„s creation e Rotiqual duâ— de iusta auctoritate pag. 8. But haue not Lutherans Caluinists and such as are called Puritans defended practised the murdering or at the least deposing of princes and doth not this author whoÌ„ you haue translated defend the like It may be that some of these haue not spoken so aduisedly of the authority of princes as they ought liuing themselues mostly in free states cities wher gouernors are chosen by election as thinking that when such princes shall go about to alter the ancient pure religion of God dilapidate consume the reuenues of the crown tyrannize by exactions ouer their subiects beat them as Rehoboam did with scorpions that then the general state the peers and Parliament of the land may labour to redresse such disorder But that a king should be deposed by his subiects murdered by a priuate maÌ„ or assaulted by forraine force eyther it cannot be proued out of their writings or if it be we are to