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A69010 Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.; Institutiones theologicae. English Bucanus, Guillaume. 1606 (1606) STC 3961; ESTC S106002 729,267 922

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iustly giuing them ouer to the lustes of their owne hearts Is it true therefore that God willeth not iniquitie Psal 5.5 If you vnderstand it simply that God in no sort willeth it d Isa 19 14 Rom 1 24 26. the Scripture gainsaieth For we read of Herode and Pilate Acts. 4.28 That they did which the hand and counsell of God had decreed to be done Also it ouerthroweth the Omnipotencie of God as though it were done quite against his will Therefore this case is to be cleered by this explication That God willeth not sinne by his approuing will or his reueiled will or voluntate signi the will which he hath signified to vs for by this he condemneth forbiddeth and punisheth it But he willeth it by his Secrete will voluntate arcani siue beneplaciti which will though hidden yet is most iust Further sinne ought to be distinguished into the action and malice of the action From the first God can not be excluded for in him we liue mooue and haue our being Act. 17.28 But it cannot be denied that he is a willing sufferer and a most wise ordainer except the wisedome and power of God be likewise denied For sinne serueth both for the glorie of God and the e Rom. 3.5 manifestation of his Diuine iustice and mercie and also for the saluation of the elect To whom all things worke together for their good Rom. 8.28 Yea euen sinnes saith Augustine Although not of themselues or from themselues but this commeth to passe by accident and from the goodnesse of GOD and that in them onely to whom their sinnes are forgiuen and their sinnes so farre forth as they are sinnes were ordayned to this purpose that the Sonne of God by his bloud might make satisfaction for them Moreouer also he punisheth sinne by sinne f Rom. 1 21 therefore he willeth sinne not as sinne but as it is a punishment or an act of Iustice For euerie punishment of sinne is iust and therefore God So God will not haue incest to be committed as it is a pollution and violating of the order of Matrimonie and a transgressing of the lawe and yet God willingly performeth the office of a Iudge in as much as hee vseth both that incestuous copulation and other sinnes of Absalons to exercise his reuenge d 2. Sam. 11 12. 16 21 22. Are there graunted two contrarie wils in God when by his secret vvill he is said to gouerne and rule those things which notwithstanding he forbiddeth openly in his law Noe but whereas there is one simple will of God it appeareth more diuers vnto vs because through the weakenesse of our minde we cannot conceiue how God not by one and the same meanes and end but by diuers meanes should will and not will the same thing to be done For his wisedome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifolde and diuers Ephes 3.10 And dwelleth in light that may not be approached vnto 1. Tim. 6.16 Therefore Augustine saith Enchiridium ad Laurentium cap. 101. Great are the workes of God and his will towards all men exquisite so that in a wonderfull and vnspeakeable manner that is not done against his will which yet is doone against his will Doe all things come to passe by the prouidence of God as all Contingencie and Fortune is taken away 1 If we respect the nature of second causes the Contingencie and mutabilitie of effects may well be maintained For that is Contingent which when it is done hath such cause which could in it owne nature haue done otherwise But in respect of the first cause euen Contingent things are necessary namely so as that all things depend vpon the appointment and will of God So the bones of Christ in their owne nature might haue beene broken which by the decree of God could not be broken Ioh. 19.36 2 There is one Necessitie of Infallibilitie and another of Compulsion such a necessitie was in Balaam when hee blessed the people of Israell resisting his owne action with his whole will Numb 23.12 so those things which men or Angels doe they doe necessarily because God hath in his prouidence decreed this shal be done yet not by cempulsion or against their wils for God turneth their wils to that part which he hath decreed shal be done that whilest they doe they themselues also will that they doe Euen as men that they may liue in this world eate and drinke necessarily indeed but yet willingly God enclining their willes to that part 3 There is one Absolute Necessitie which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or simply called Necessitie namely of those things the opposites whereof are simply impossible by reason of the nature of the cause or subiect of which it is said as God loueth is wise iust good And there is another necessitie of Consequence or by Supposition which is of the effects of those things which when they are granted it is necessarie the effect should follow notwithstanding the causes might eyther not haue beene or haue beene chaunged So those things which God hath decreed should be are necessarie because of the vnchaungeablenesse of the diuine decree notwithstanding that which God hath done most freely that is from eternitie he could either haue not decreed them at all or otherwise decreed them Likewise those things which are indeed wrought by second causes which causes are so made by God that of their owne nature they cannot otherwise worke then they doe but yet by him they they may be taken away hindered or chaunged So the sunne necessarily mooueth and yet it standeth still at Iosuahs sight a Ios 10.12 13. The fire burneth the bodies put vnto it and yet burneth not the three young men in the furnace at Babylon b Dan. 3.92 94. So those sayings of Christ Mathew 18.7 It is necessarie that offences come And of Paule 1. Cor. 11.19 It is meet that heresies should come are to be vnderstood of the Necessitie of Consequence whose next causes are to be sought in the verie willes of men and diuels But that which is Luke 24.46 It behooued Christ to suffer is spoken by a supposition of the end or Necessitie of the Decree Note therefore an vsuall saying in the Schooles Future things when they are compared to the first cause and prescience of God they are necessarie but compared to next causes and considered in their owne nature they may be Contingent and it is no contradiction that the same thing in diuers respects should be necessary and contingent What doth this necessitie differ from the Stoicks Fate Much because they say necessitie consisteth in the continued and perpetuall order and ineuitable coniunction of second causes but we in the will and decree of God Againe they subiect God to Necessitie wee Necessitie to God Doth nothing come to passe by chance or fortune Nothing indeed at all if we consider the prouidence power and knowledge of all things which is in God but in respect of our selues who
Place 2. Of Christ page 13 Of his person page 14 Of Phrases page 20 Of his office page 24 Place 3. Of the Holy Ghost page 28 Of personall properties page 33 Place 4. Of the Scriptures page 37 Place 5. Of the worlds creation page 48 And the parts thereof page 54 Place 6. Of Angels in Generall page 64 Of good Angels page 67 Place 7. Of euill Angels or Deuils page 77 Place 8. Of Man page 88 Of the soule of man page 90 Place 9. Of Gods Image in man page 99 Place 10. Of Originall Righteousnesse page 104 Place 11. Of mans free will before the fall page 106 Of mans state before his fall page 110 Place 12. Of Mariage ordained by God before the fall and after confirmed againe by God page 112 Of the degrees of consanguinitie and affinitie page 120 Place 13. Of Diuorce page 129 Place 14. Of the Gouernment of the world or of Gods prouidence page 139 Place 15. Of sinne in Generall especially of Originall sinne page 154 Place 16. Of Actuall sinne page 170 Place 17. Of sinne against the holy Ghost page 175 Place 18. Of freewill after the fall page 181 of the causes of conuersion page 185 Place 19. Of the Lawe page 189 Place 20. Of the Gospell page 202 Place 21. Of the agreement disagreemēt of the Lawe and the Gospell page 209 Place 22. Of the agreement and discrepancie of the Old and New Testament page 213 Place 23. Of the Passion and death of Christ. page 224 Place 24. Of the Buriall of Christ page 238 Place 25. Of Christs descending into Hel. page 245 Of Limbus page 247 Place 26. Of the Resurrection of Christ page 253 Place 27. Of the ascension of Christ page 265 Of Heauen page 270 Place 28. Of Christs sitting at the right hand of his father page 276 Place 29. Of Faith page 287 Place 30. Of Repentance page 309 Of confession page 322 Of satisfaction page 323 Place 31. Of mans Iustification before God page 328 How Iustification and Regeneration differ page 344 Place 32. Of Good workes page 359 Of merits page 367 Place 33. Of Christian libertie page 379 Of things indifferent page 386 Of Traditions page 388 Place 34. Of Offences page 392 Place 35. Of prayers page 401 Of Inuocation of Saints page 407 Place 36. Of Predestination page 421 Of Election page 430 Of Reprobation page 439 Place 37. Of the last Resurrection page 451 Place 38. Of the last Iudgement page 466 Place 39. Of eternal life page 482 Place 40. Of eternal death page 494 Of Hell page 498 Place 41. Of the Church page 501 Place 42. Of the Ministerie and Ministers of the Church page 530 Of their calling page 548 Of imposition of hands page 553 Place 43. Of the power and authoritie of the Church page 570 Of Synods page 581 Place 44. Of the gouernmēt of the church page 586 Of Excommunication page 593 Of Anathematizing page 597 Of Fasting page 600 Place 45. Of Vowes page 609 615 Place 46. Of the Sacramēts in general page 615 Of circumcision page 631 Of the Passeouer page 640 Of the sacrifices of the old and New Testament page 648. and 675. Place 47. Of Baptisme page 695 Of Iohns Baptisme page 699 Of Baptizing of Infants page 715 Of Exorcisme page 729 Of imposition of names page 731 Place 48. Of the Lords Supper page 741 Of the Masse page 743 Of taking away the Cuppe page 750 Of the Sacrifice in the Supper page 764 Of miracles page 789 Of Gods Omnipotencie page 793 Of the circumscription of Christs bodie page 798 Of our Communion with Christ page 908 Place 49. Of Magistrates page 854 Of reuenge page 865 Of Iudgements page 875 Of warre page 881 Of Equitie page 891 Of Lawes page 892 Of Subiects page 893 That papists make it lawfull to murther princes page 902 Page 611. Line 16. for consent read constraint Page 860. lin 26 mens minds for mans minde The rest pardon as also that one or two short questions are omitted WHAT IS THE MAINE AND MOST principall point in sacred Diuinitie COncerning God For this is life eternall saith Christ Ioh. 17.3 that they acknowledge thee the onely true God and whom thou hast sent Iesus Christ How do you proue that there is a God 1. Out of the booke of Nature or the workes of God 2. Out of the booke of the Scripture or the word of God The booke of Nature is this vniuersall world which is so called because of the beautie furniture order and vse thereof All which do proclaime the chief-builder thereof to be most wise most mightie and most bountifull but of all the rest man being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a litle world whether you respect his soule and the faculties therof or the frame of his bodie and the manifold and worthie vse of the parts of this frame doth proue and commend the work-man as Psal 19.1 The heauens declare the glory of God and the firmament sheweth the worke of his hands Day vnto day vttereth the same and night vnto night sheweth knowledge a Psal 104.2 Rom. 1.19.20 2.15 Act. 14.15.16.17 17.23.27 Yea euery herbe declares that there is a God b Mat. 6.26.26.28 Gal. 4.8 Yet this knowledge is verie imperfect and verie weake and no wayes auailable to saluation c 1. Cor. 1.21 which notwithstanding makes men without excuse d Rom. 1.20 Whereupon Tertullian said First God sent Nature to be our schoole-dame purposing afterward to send the word that so hauing learned in the schoole of Nature we might the more easily beleeue the word of God So then as when I see an house I say there hath bin a Carpenter though I see him not so when I looke vpon the frame of this world I must say it had a builder though I behold him not Shew me the principall reasons to proue that there is a God First because there is motion in the world Now nothing can be moued but by some being which actually is 2. Because there must be a primarie cause on which all the rest depēd 3. Because all things are directed to an end Whence it must needs be that there is some one supreme Spirit which doth order all things not onely to their speciall ends but also to some one soueraigne end Prou. 16.4 The Lord hath made all things for himselfe 4. Because it necessarily followeth that there must be some Summum Bonum and first Being which may be the cause of goodnesse existence and perfection in the rest 5. Because no cause is worse then his effect now there are creatures which vse reason and a wise order therefore the cause of these creatures must needs be most wise 6. Because mans conscience after sin committed doth naturally stand in feare of a supreme Iudge 7. Because vpon grieuous sinnes euen in this life there are inflicted grieuous punishments Psa 37.36.38.11.8 Because al nations be they neuer so barbarous are perswaded that there is
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
are ignorant of the true causes and looke onely vpon the inexpected euents a thing may be said to come to passe by fortune So Numb 35.29 There is a law of murthers by chaunce which that they come not by chaunce to passe it may be gathered out of Exod. 21.13 Where GOD is saide to giue him into the hands of the slayer who is slaine in this manner Yet are they said to be by fortune in the iudgement of men because they are not done of vs by premeditate aduise Where notwithstanding we must remember the saying of Basil that Chaunce and Fortune are words of Heathens and as of Augustine It repented mee that I haue vsed the word Fortune Is not Free-will taken away by this vnchaungeable prouidence of God and administration of all things No in no sort because God ruleth and gouerneth mans will according to the nature thereof But it is the nature of mens wil that whatsoeuet it willeth eyther good or euill it willeth it freely and of it owne accord not against the will and by constraint otherwise it should be no will but a Nilling For example Matth. 27.1 Herode Pilate and the Iewes condemned Christ of their owne free-will and of set purpose yet the Apostles say they did nothing but tbat which the hand and counsell of God had decreed to be done Actes 4.27.28 Doe not these places of Scripture seeme to make against Gods prouidence where it is said It repented God Gen. 6.6 1. Sam. 15.11 and those abrogations of his decrees which are recorded Ioan. 3.4.10 Isai 38.1.5 No because in those places the Scripture descendeth and applyeth it selfe to our capacitie and describeth God not such as hee is in himselfe but such as we vnderstand him euen as when the same Scripture saith of God that he is angrie But those denuntiations of iudgement doe containe a condition not expressed Gen. 20.3.7 Is it not vnseemely for the highest Maiestie of God to abase it selfe euen to take care of these lowest things No for as it was no disgrace to create them no more it is to take care of them being created What is the peculiar prouidence of God That whereby God by his grace or holy Spirit liueth and raigneth in his Church gouerneth and cherisheth the godly worketh in them both the will and the deed he maketh them to walke in his precepts a Ezech. 36 27 defendeth them terrifieth restraineth and vanquisheth their enemies Shew me some testimonies of this Psal 1.7 God knoweth the way of the righteous Psal 34.16 The eyes of the Lord are vpon the righteous And the whole Psalm 91. He that dwelleth in the secret of the most high c. To this purpose serueth that place Math. 10.30 Euen all your haires are numbred Math. 16.18 The gates of hell shall not preuaile against the Church 1. Tim. 4.10 God is the Sauiour of all men especially of the faithfall And innumerable others like to these Doth God gouerne all things by himselfe alone without meanes or by meanes and second causes Neyther simply but partly by himselfe without meanes yea often against or besides ordinarie means he bringeth things to passe As without meanes he sustained Moses fortie daies in the mount b Exod 34.28 and the Prophet Elias c 1 Reg 19.8 But against meanes and naturall causes he deuided the red Sea d Exod 14.16 as likewise by his power the waters of Iordan stood e Iosue 3.19 and the waters were deuided into two parts f 2 King 2 8 He made the Sunne to go backe g 2 King 20.11 He restrained the force of the fire in the Babylonian furnace that it could not burne the young men h Dan. 3.21.91 He turned the rocke into pooles of waters and the crag into fountaines of waters i Psa 114.8 He made the Iron to swim in the water k 2 King 6.6 Partly also he ruleth and administreth by himselfe and with meanes or second causes yet so as God is alwaies present with them and in them sheweth his speciall power according to that Deut. 8.3 Man liueth not by bread onely but by all that which proceedeth out of the mouth of God So with fiue loaues he feedeth a great multitude l Iohn 6.9.11.12 From second causes he produceth another effect then their nature and disposition affordeth and when the second causes are in action actually he hindereth their effect changeth mitigateth or maketh it more grieuous As in Elias his time it rained not for the whole space of three yeares m 1 Kings 17 1.7 Isay 5.6 I will commaund the clouds that they shall not raine Why doth God ordinarily vse middle or second causes seeing he can do all things by himselfe without meanes 1 He doth it for our cause that we may more easily perceiue God helpeth vs in them or by them for seeing we are carnall we need visible things that our faith may be the better confirmed and rest assured in Gods promises And also that he may declare his goodnes to vs whilest he maketh vs as it were fellow-workers with himselfe in ruling our selues or others 2 That he may shew himselfe Lord of all things which vseth creatures and means as he pleaseth to his glory and our saluation 3 That we should not abuse meanes as being ordained of God 4 Least in the pretense of Gods prouidence we should neglect meanes or second causes odained by God for who so neglecteth them despiseth the ordinance of God For God hath not onely decreed the ends of actions but their meanes also which meanes are therefore subiect and subordinate to prouidence as the drinking of a potion belongeth to the sicke man and bread to him that is hungrie So God promised victorie to Dauid but thus if he fought and laied ambush a 2. Sam. 5.19.24 he hath promised to nourish man but with condition if he labour b Psa 128 2 If therefore the determination of God be vnchangeable and all things come to passe infallibly by the counsell and will of God is there anie place left for our deliberations counsels comaunds prayers teaching cautions and endeuors It is certaine that to euents certaine and decred by God it is in vaine to vse and applie those meanes without which God hath decreed or hath said that he will effect such things but those meanes which both himselfe hath decreed to vse and which he hath shewed both in his word and the course of nature them he will vse and also hath commaunded vs to vse them it can not be said of these without a wicked contempt of Gods word and the order by him appointed that they are vsed in vaine For where the first cause is granted we ought not remoue or take away the second nor contrarily And as God hath made the ends so likewise hath he created and prescribed vnto vs the means wherby it pleaseth him to bring vs vnto them which meanes to neglect is to tempt
God c Mat. 4.4 Therfore neither doth Gods prouidēce take away mans deliberatiō neither his prudence seeking out of necessary means for the same prouidence of God hath decreed all these things that by them we might attaine the ends decreed by God But why doth he vse no meanes at some times To shew he is not tied to second causes and that he can worke as well without meanes as with meanes And further that when meanes faile we should not doubt of his prouidence VVhat is the vse of this Doctrine 1 That by the administration of all things we may acknowledge God such as he is namely wise good and mighty aboue all Lord of all things at whose commaund all creatures are and do addict themselues to obey him 2 That we repose all our trust in him as in our father who taketh care for vs all applying to our vse that saying Gen. 22.8 The Lord will prouide And that we securely rest in his protection to whose pleasure and disposition is subiect whatsoeuer ●arme may happen wheresoeuer it come and by whose gouernment Sathan with all his rage is kept in subiection 3 That in aduersities we lift vp our eyes not to second causes but vnto God the first cause of all things as Iobs example teacheth a Iob. 1.21 2.10 that we confesse our sinnes and amend them that we be patient knowing that God sendeth aduersities for our good not our destruction b Gen. 45.5 50.20 Amos. 3.6 Rom. 8.27 Againe that in prosperitie we should celebrate and magnifie God as the author thereof seeing it is euident that God enclineth the wils and actions of men that they should both wish well and doe well vnto vs c Gen. 31.24 32.6 33 4. Exod 3 21 as also he giueth such vertue to things void of life whereby they become profitable vnto vs d Luc. 12 15 4 That we feare and reuerence God in whose hand are all creatures and who can arme them all against vs. 5 That our hearts be possessed with a loue of God who taketh speciall care of vs. e Psal 55.23 1. Pet 5.7 6 That we maintaine charitie and mutuall loue seeing we are all in the same family of our father and so linked together as we need one anothers helpe 7 That we neglect not such means as God hath ordained if we haue thē in readinesse neither that we employ thē to other vses or put our trust in them f 2 Chron. 16 12. And when means faile that neuertheles we should put our trust in God who can do all things by his word g Mat 8.8 8 That by Gods example who neuer departeth from the administration of the world we learne to vse all diligence in our place and calling What things are opposite to the prouidence of God 1 That abuse of Gods prouidence by them who being preposterously secure neglect all maenes saying wherefore should I vexe my selfe with care and trouble God will prouide and dispose of such things as are necessarie for me Which men neglect the meanes appointed by God or wickedly make the prouidence of God a colour for their sinnes 2 That opinion of the Stoicks concerning Fate or fatall necessitie which dependeth say they vpon the continuall knitting together and that strait coniunction and ineuitable order of causes which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they thus declare In causes essentially ordered when the second worketh the first also of necessitie worketh and that neyther the first can worke without the second causes neyther otherwise then according to the nature and disposition of the second causes Yea that neither God nor second causes are otherwise caried or doe otherwise worke of their owne nature then they do worke and are caried to worke Also that of the Manichees impugneth Gods prouidence who saide that wicked men become wicked by fate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That of Marcion that sinnes are committed not by mans will but by necessitie 3. Their errour who imagined that God did onely make the world and that other things were since made by the world as hee ordained and commaunded Also that of certaine Philosophers who thought that only incorruptible things are subiect to Gods prouidence not corruptible things but only in respect of their kinds species which they affirme to be incorruptible and eternal Likewise that folly of theirs who said The Gods care onely for great things but neglect the small And that of the Astrologers who said that the heauens are gouerned by God but that all things vnder the moone are ruled by the power of the starres their influences and constellations 4. The blasphemie of the Libertines who slaunderously affirme that the sins of diuels and men so farre forth as they are sins are attributed to God and yet that he doth not sinne because hee is freed from the lawe who notwitstanding is a Law to himselfe 5 That fained imagination of barefore-knowledge and onely generall prouidence The errour of Epicures almost of all the Ethnicks who supposed that fortune and chance ruled the world and gouerned men and that all things without order and prouidence were tumbled vp and downe and that all effectes were produced by a casuall and accidentall application of the agent or working cause to the subiect receiuing the action euen like vnto motes in the Sun which by chance light one vpon another 7. The wicked error of them who dreame of an idle and delicate God who careth neither for his owne nor other matters and as for a blessed life after this painfull life they esteeme it a fable The fifteenth common place Of Sinne in generall and especially of Originall Sinne. What is the reason of the word Sinne and of the Latine word Peccatum PECCATVM a peccando The Latine word Peccare signifieth to sinne and it is as Cicero in the third Paradox defineth it to passe and ouergoe those lines or limits within the cōpasse whereof you ought to keepe your selfe Of the Latines Vitium Malitia are vsed of the euill qualities of the minde Error delictum of other outward and smaller offences Flagitium facinus scelus of outward outragious and notorious faults Crimen and Culpa are names of the guilte of the sinne Of the Hebrewes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata This word signifieth to misse the marke you propounded to your selfe or to wander decline from the right to wit the rule of Gods Lawe In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. an offence a falling an errour namely when we fall beyond the right line of Iustice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to touch a thing rashly with the hand oft missing it It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt Mat. 6.12 and
Ghost such is the excellency of the Gospell 3 Of those things which are reported as spoken by God some are so indeed but some other are fained like vnto them by those that doe foolishly vnderstand the Scripture When therefore God doth directly affirme a thing we must simply beleeue him but when men speake we must not without all iudgement and enquirie beleeue euery thing bur rather trie all things and examin them according to the analogy of faith Rom. 12.6 and keepe that which is good now good and true are all one 1. Thes 5.21 What is the subiect of faith wherein it is The soule of a man and that both in the minde a knowledge or vnderstanding a luk 24.45 Ephes 4.23 and a iudgement and consent resting in the word and promise of God and likewise also in the will and heart an apprehension or embracing of the same Act. 16.14 The Lord opened the heart of Lydia that she should attend the things which Paule spake and Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is the subiect of faith to whom faith is giuen Not all for all men doe not heare the Gospell b act 17.30 neither doe all that heare it receiue it with a pure heart as it is in the parable of the sower Math. 13.3 Neither doe all obey the Gospell c Rom. 10.17 for the Prophet Esay 53.1 saith who hath beleeued our report Faith therfore belongeth not to all but onely to the elect d 2. Thes 3 2 Iohn 8.47 He that is of God heareth Gods word you therefore heare not because you are not of God and Act. 13.48 As manie as vvere ordained to eternall life beleeued 2. Tim. 1.1 Paule an Apostle of Iesus Christ according to the faith of the elect of God From whence wee gather that faith is vnto vs an vndoubted argument of our election And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ as those Temporizers Luc. 8.13 Simon Magus Act. 8.13 yea are endued with a temporarie taste of hauenly gifts e Heb. 6.4 yet they haue not a liuely and sauing faith in as much as they haue not the spirit of adoptiō bestowed vpon them that so they might with open mouth and a full confidence crie Abba Father Gal. 4.6 But they haue onely an hypocriticall and temporarie faith Haue infants actuall faith No indeed not that fayth which commeth by hearing seeing to them the Gospell is not preached For it is playne that those little ones which beleeue Math. 18.6 Are so described by Christ not in respect of their age but of their small vnderstanding forasmuch as hee disputeth of them who may be offended in word or in deed which thing cannot befall vnto infants being as yet of no vnderstanding Although it must not be denied that they are gouerned by a certaine peculier prouidence of God and that there is a certaine seede of faith infused into the infants elected Is there one faith without forme and another formed So certaine schoolemen will haue it who call faith without forme such an assent whereby euerie man euen he that despiseth God doth receiue that which is deliuered out of the Scripture without any godly affection of the heart And they call faith formed when to that assent there is added a godly affection of the heart namely Charitie but this is but foolish For faith rather belongeth to the heart then to the braine Rom. 10.10 With the hart a man beleeueth vnto righteousnesse 2 Seeing faith proceedeth from the spirit of adoption it embraceth Christ not onely vnto righteousnesse but to sanctification also and a fountaine of liuing waters a Iohn 4 14 3 Charitie or the affection of Godlinesse doth no lesse accompanie faith then the light doth accompanie the Sunne And as Gregorie saith Looke how much wee beleeue so much we loue And therefore faith is not without forme neyther can be any way seuered from Godly affection vnlesse it be hypocriticall which is not to be called faith vnlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by aequiuocation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abusion but rather a shadow and likenesse of faith But seeing it is said Gal. 5.6 Faith working by Charitie is not Charitie the forms of faith No more then the bodie is the forme of the soule in that the soule worketh by the bodie And this is but fondly spoken inasmuch as one qualitie is not the forme of another qualitie And if it were yet Charitie doth not forme faith but on the contrarie fayth formeth Charitie for that Charitie is an effect of fayth For Charitie fetcheth his ofspring from faith and not on the contrarie faith from charitie 1. Tim. 1 5. Charitie out of a pure heart a good conscience and faith vnfained Now the cause is not said to be formed by the effect And therfore by that speech true liuely faith is distinguished from a dead counterfeit and barren faith by the marke and effect thereof namely that it is an effectuall working and fruitfull faith which bringeth forth good workes And faith Iames. 2.22 is not called perfect whereunto nothing is wanting for as long as Abraham liued he caried about him flesh and therfore stood in need of that prayer Lord increase my faith but it is said to be perfected by works as the first act is said by the Philosophers to be perfected by the second act namely because by working it doth shew and manifest it selfe which before it began to worke lay hid as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit For inasmuch as by the effectes we iudge of the cause therefore by the proportion of the effects the force of the cause doth seeme after a sort to be increased or diminished VVhat is the forme of iustifying faith Trust in the mercie of God through Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firme confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion of the grace of God the father towards vs whereby any man doth as it were with a full course striue toward the marke VVhich be the adiuncts or properties of faith 1 That it be certaine and without doubting 2 That it be continuall and neuer faile 3 That it be liuely effectuall and working How prooue you that certainty belongeth vnto faith 1 Iohn 3.2 The faithfull know themselues to be the sonnes of God but being rather confirmed in the perswasion of the truth of God by the holy Ghost then taught by any demonstration of reason 2 By the consideration of the truth of the promises and power of God For Psal 18.31 The word of the Lord is a tried shield to all that trust in him And Rom. 4.20 Abraham did not doubt of the promise of God through vnbeleefe but was strengthned in the faith and gaue glorie to God being fully assured that he which had promised was also able to doe it 3
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
eternall as Christ saith Iohn 3.3 vnlesse a man be borne againe c. 3 Because faith without which it is impossible for any man to be saued cannot be without good workes and faith hath charitie euer ioyned with her though not in action yet in possibility a Gal. 5.6 4 Because Bernard saith good workes are the way to the kingdome not the cause of raigning Neither can any man attaine to life eternall but by the way of good workes which God hath prepared that wee should walke in them Ephes 1.4 2.10 What is to be obserued in the sayings of the Scriptures vvherein iustification saluation and life eternall is ascribed to workes 1 Legal sentences are to be vnderstoode of perfect good workes such as none can be found in no creature But euangelicall sentences doe alwaies include faith in our workes And we must vnderstand that by faith in the first place iustification is receiued and acceptation to life eternall afterwarde in the second place and by consequence workes are accepted as the fruites of fairh and life eternall is promised to these for Christes sake 2 In such sayings there are not brought forth arguments from the cause why the person is made partaker of eternall life but it is shewed from the effects or the adiuncts what person is partaker of remission of sinnes life eternall So Luk. 7.47 Christ plainely proueth in way of resolution by this argument that the womans sinnes were pardoned because shee loued much But twoe diuerse questions are at no hand to be confounded The one to whom life eternall is giuen the other for what cause it is giuen To them that doe well and meditate in the law of God is happines and life eternall promised a Psal 1.13 119.1.2 Math. 25.3 but yet it is giuen freely for Christes sake b psal 32 1 3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures In euery place wherein thou lightest on an obiection for an hereticks thou findest a medicine in the side thereof So the scripture wheresoeuer it ascribeth eternall life to workes as a reward calleth it an inheritance c math 25 35. Colloss 3.24 4 When as diuers effects doe depend alike of one and the selfe same cause the consequence from one effect auaileth to another because of their common dependance as Luk. 7.47 the consequence from loue auailes to proue the remission of sinnes because ech of them dependeth on faith 5 Where there is a subiect there is his proprietie and on the contrarie where there is a propriety there is his subiect So where there is faith there be workes and where there be good works there is faith 6 Seeing good workes doe spring from faith whatsoeuer is attributed to them must needs be ascribed to the roote i. faith whence they spring VVhat is the end and vse of good workes It is three fold 1. The glory of God namely that by them wee should glorifie God before men a Mat. 5.16 2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences 2. Pet. 1.10 And also that we may liue sutable to the gospell our calling Ephes 4.1 I beseech you walk worthy of the calling wherwith you are called 3 The edification of our neighbour 2 Cor 9 which is done whilest that we further him by our workes or prouoke him to doe the like b 11. 12. 13 Act. 3.14 VVhat is contrarie to this doctrine 1 Euill workes 2 The error of the papists who teach that good workes may be done without faith as also of them that thinke they are perfect which boast of the perfection and purity of workes and securely rest in them Also their error who bragge of their merits of congruity and condignity and boast of the workes of supererogation which teach that their wilworships Numb 15.39 Ezek 20.18 19 Mat. 15.19 that is worships of there owne deuising are acceptable to god Which accompt these for good workes which are done with good intent and leane only on the will and tradition of men which imagine that the violating of these is more hainous then of the commandements of God As for that which is saide that we must heare the guides euen as Christ himselfe d. Luk. 10.16 Heb. 13.17 it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge And the error of them who affirme that man is iustified before God by workes as causes sclander vs that we contemne good workes as though this were in controuersy betweene vs and them whether good works are to be done wheras we doe more carefully vrge this then they doe 3 Of the Epicures or libertines which neglect good workes as vnprofitable The three and thirtieth common place Of Christian libertie What doe you vnderstand by this name Christian libertie NOT loosenesse or in generall simply euery libertie but in some respect restrained to some certaine kinde and certaine degrees For this Epithite or title Christian or spirituall puts a difference wherby this speciall kind of libertie is discerned from ciuill and bodily libertie and from the counterfeit liberty of other sects Neyther yet is it contrarie to bodily and ciuil libertie a Eph 6.5 1 Cor. 7 22 or to that seruice that we owe to God and to iustice b 1 pet 2.16 Rom. 6.18 1. Cor. 7.22 Hee that is called being free is the seruant of Christ that is he ought to serue Christ Againe whereas we speake of Christian libertie we must put difference betweene the libertie of the will whereof we haue spoken in the common place of freewill and the libertie of the person wherof here we are to intreat In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.17 for where the spirit of the Lord is there is libertie .. In Latine it is called libertas libertie or setting free not that it it is done by force as in old time when the Lord deliuered the people from Pharaoh vnlesse it be in respect of Sathan whose power and kingdome Christ hath destroyed neither is it obtained with the leaue of our enemies as when the people returned out of Babilon but by the full price paid not to Sathan but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle calleth the price of our redemption whereby vve are made free How manifold is personall libertie Paul sets it downe to be twofold not in the kinds but in respect of the degrees one whereby Christ hauing paide that endlesse price namely his bloud wee are redeemed that wee might be set free from the slauerie of sinne death and the Law c Ephe. 1.7 Rom. 7.6 which for instruction sake we may call the Redemption of libertie Whereof the Apostle maketh mention Rom. 6.22 Now are wee made free from sinne but are the
will haue it to be if he would not haue it he is able to hinder it Therefore God foreknoweth what things he wil shall come to passe yet so that to his knowledge nothing is either past or to come but all things present a Heb. 4.13 There is not any creature that is not manifest in the sight of God nay all things are naked and open to his eies This vniuersall knowledge doth not inferre a necessity of the effects For neither is the verie fore-knowledge the cause of thinges simply as that because hee foreknoweth them therefore they shal come to passe but therefore he foreknoweth them because hee hath decreed that they shall be 2 In kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after an excellent manner it is wont to be taken for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknowledge which is of them by name who are Gods children whom he knoweth with affection in that māner as one freind knoweth another For this is a speciall foreknowledge not a simple knowing or foreseeing but such as is ioyned with loue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will For god is said to know those whome he approueth whom he careth for and whom he vouchsafeth his loue and not to know others whome he reiecteth Exod. 33.17 Thou hast found grace in my sight and I know thee by name b Math. 7.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also God knoweth who are his Psal 1.6 and 2. Tim. 2.19 3 It is also taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreseeing in which sense it may seeme not to be deriued from foreknowing but from praeordaining that is from foredecreeing as the iudge is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to determine and the Magistrate or commonaltie to decree that is to establish from whence is deriued that which we call a law made by the commonaltie it may also be tearmed a foreknowing and therefore it is often vsurped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Act. 2.23 Rom. 8.29 11 2. 1. Pet. 12. 1. A fore-determining that hence it may appeare that they doe not well who oppose them which are foreknowne to those that are praedistinated as though foreknowing should pertaine to the reprobate onely praedistinarion onely to the elect for that praedestination is subordinate to foreknowing for so the Apostle reckoning vp the causes of the saluation of the elect recounteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which these interpret foreknowledge in the first place Rom. 8.29 5 Praedestination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some more generallie applie as well to the good as to the bad others more strictlie referre it to the elect onely because it seemeth a hard point to them to thinke anie to be praedestinated to death seeing the case it selfe requireth that some being praedestinated to life the residue should be vnderstood as destinated to death and if those which are predestinate to glorie be called vessels of glorie the opposition of them that affirme the contrarie doth altogether require that we should interpret them which are predestinate to death vessels of wrath 2 Many vnderstand predestination to be the Purpose or decree of God in as much as it is with God from eternitie before men are borne Ier. 1.5 VVhen I had not yet fashioned thee in the wombe I knew thee of old or an appoyntment from the wombe Whereby Paule Gal. 1.15 saith That he was put a part from his mothers wombe long before he was conuerted And Rom. 9.11 12.13 of the twinnes he saith Before they had done any good or euill it vvas said Iacob haue I loued but Esau haue I hated Others take predestination for a preparing of the meanes which tend to a determined end as Augustine Predestination saith hee is a preparing of the benefits of God whereby whosoeuer are deliuered are most certainly deliuered To conclude others for the verie execution and manifesting of the Decree which in time commeth to passe as that Paule going to Damascus is conuerted to Christ and so in very deed is seuered from the vnbeleeuers a Act. 9.13 c. We after the maner of schooles do at once generally vnder the name of predestination vnderstand these three points or degrees Viz. An eternall Decree which is in God A disposition or determination and the whole course of the meanes whereby God leadeth his children to the end All which the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to determine and appoint the end of a thing before hand For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ende or compasse of a thing which is to predestinate so to somewhat as thou shouldest also purpose all the ends and limits thereof as for example the causes all meanes number time afflictions and such like whereby he who is predestinated may assuredly bee brought to attaine the thing he was before appointed to For Ephes 1.15 Wee are saide to bee predestinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to adoption and Cap. 2.10 to good works and Rom. 8.28.29 to beare the crosse or to be made like vnto Christ And vers 30. whom God hath predestinate he is said to call to iustifie and to glorifie them also whereupon the Latine name of Predestination is taken from a determined end For to determine is to purpose somewhat in the minde and with a firme decree of the mind to direct that by certaine meanes some-whither Hence to predestinate is before thing be done to dispose the same to certaine ends v Election 5 Election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Is sometimes taken generally for the choosing of some nation to be a people as when God generally chose the people of Israel reiecting others Deu. 4.39 32..8 When the most high God deuided the Nations and separated the sonnes of Adam his portion was the people of Israll the lot of his inheritance and chap. 10.14 Behold the heauen is the Lords thy God and the earth with all that therein is Notwithstanding the Lord set his delight in thy fathers to loue them and did chose their seed after them euen you aboue all people And Psal 105.6 ye seed of Abraham his seruant ye children of Iacob which are his elect But this his election is temporarie in part and not alwaies firme ratified in all but only in a remnant a Rom 11.5 for many of the posterity of Abraham are cut of as rotten members b vers 20 2 Somtime it is taken for choosing to some office as the 12 Apostles c Luke 6 13 Iudas also is said to be elected d Iohn 6 70 namely to the Apostleship 3 But specially it is taken for the electing of all those to saluation that shal be saued whom God by his decree hath predestinated to life e eph 1.4.5 wherupon they are called the elect not for any excellency of nature as the best gold is termed chosen but because amongst other the like they are chosen to a peculiar
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 heauēly inheritāce and of eternall life And this Election is eternall in the purpose of God although in respect of our selues we may thē be said to be elected when God doth execute his purpose in vs. Or electiō 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 wherūto I haue called thē 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 giuē 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 mē a Rom. 9.16 So then electiō 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 suppositiō for no mā 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 electiō 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 thē 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 thēselues 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 e●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 frō 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
is patient toward vs deferring his comming onely vntill the number of the Elect were fulfilled and that all might haue oportunitie to conuert themselues vnto God What is the execution of predestination It is the disposing vse and application of all second causes or meanes whereby as it were by degrees God doth passe to the end of his highest decree Of how many sorts are those meanes Of two some are common as well to the Elect as the Reprobate wherein the Elect and the Reprobate are made equal others proper and speciall to either wherein the elect are discerned from the reprobate Those that are common are threefold namely the Creation of man male and female in the vpright state that is in righteousnesse and holinesse a. Gen. 1.26 Eccles 7.29 but changeable For God alone is vnchangeable 2 The Fall of man whereby he defiled himselfe with sinne most fouly b. which could not haue happened without both the ordinance and will of God that mans wretchednesse might giue place to God his mercie and the transgression of man to Gods iustice neyther yet can any thing be said to fall out without the knowledge of god or God being against it and vnwilling or vnaduisedly from whose will and pleasure not the little sparrowes are excepted Matth. 11.29 Neuerthelesse the fall of man was from his owne accord and of his owne will and therefore the fall of Adam sticketh as a fault in his free a●d vncompelled will wherewith he obeyed the serpent rather then god and not in the onely bare will of god whereupon it was very well said of Prudentius Nemo nocens si fata regunt quod viuitur et fit Imo nocens quicunque volens non quod licet audet No man is bad if fate doth rule and cause men liue in ill Yea he is bad who lawlesse liues and liues so with his will 3. The spreading of that sinne that is of the guilt and punishment from Adam ouer all men for no cleane thing can bee bred of an vncleane d. Iob. 14.4 from whence it commeth that all men by nature not by imitation and custome are the children of wrath Ephes 2.3 For seeing that God before he created mankind had determined both to shew a notable token of his mercie euen in the saluation of the Elect and also to declare his iust iudgement it was necessarie that eyther should bee included vnder sinne namely that he might haue mercie on them that beleeued and againe that hee might finde argument of iust condemnation in those to whom it is giuen neither to beleeue nor to vnderstand the mysteries of God Matth. 13.11 By these ruines of mankind therefore God all-wise decreed to separate some to himselfe to choose them and to bring them to life as vessels of his mercie and to leaue others in their corruption and to reserue them vnto punishment as vessels of his wrath against sinne and that with such wisedome that all the praise of the saluation of the Elect should wholy be referred to the mercie of God and the whole fault of the condemnation of the Reprobate should remaine in themselues Hovv many are the proper and peculiar meanes ordeined by God for the Elect They are sixe which being referred to Election or the Predestination of the Elect are properly the effectes thereof but compared one with an other and to the ende of Election may bee called both the causes and effects And three are like mediate causes the other three like the effects The first meanes is Christ not as the word is singly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall and equall with the father in all pointes for so is he the first cause of our Election together with the father and the holy Ghost and not the second Iohn 13.18 I knowe whom I haue chosen but as hee is the Mediatour in whome the father might choose according to that saying of the Apostle In him wee were chosen before the foundations of the world were layed Eph. 1.4 and through whom being applied to the Elect God would both remit sinnes as also impute perfect righteousnesse by which name Christ himselfe beeing defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called a man as it were appointed Act. 17.31 and which was ordeined before the foundation of the world but was declared in the last times for our sakes 1. Pet. 1.20 Therefore the Father hath ordeined his Sonne that he might assume an humane nature into the vnitie of his Person who suffered and was dead for the satisfaction of the Elect that hee might redeeme them from iniquitie and might rise againe for their iustification a Rom. 4.25 Finally who to the Elect which apply him to themselues through faith might be VVisedome and righteousnesse Sanctification and Redemption 1. Cor. 1.30 In choosing and appointing which meane all these miracles of God saith Bernard doe at once concurre 1. Gods iustice his mercie towards his Elect as also his iustice in punishing their sinnes in his beloued one 2. In one and the selfe same person of Christ God and man 3. One and the same woman a mother and a virgin 4. One and the same Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father without mother 5. And the same Christ our Iudge and Aduocate The second meane is Vocation effectuall vnto true repentance and acknowledging of Christ through the inspiration of the holy Ghost b Rom. 8.30 ad Tit. 2.14 3.7 Ordinarie in them that are of yeeres through the preaching of the Gospell Extraordinarie also as in Infants that are elected as namely Iohn Baptist in his mothers wombe c. Luk. 1.44 and in some that are deafe the meane thereof beeing vnknowne vnto vs. The third meane is faith in Christ or the applying of Christ by faith whereupon our most straight coniunction with him our vnion our incorporation or societie and ingrafting into him followeth d Iohn 15.5 17.21 Gal. 3.27.28 Ephes 3.6 1. Iohn 1.3 Rom. 11.17 From these follow three effects Iustification before God which consisteth in the imputation of Christs righteousnesse Iustification by which the Elect hauing the holy Ghost freely bestowed on them are renewed in the spirit of their minde and are made new men which by them also worketh good workes which are pleasing and acceptable to God for Christs sake and Glorification through the same Christ which very meanes Gods Predestination ordeyned from the beginning these and euery of them God of his meere grace applyeth to euery of the Elect by the effectuall preaching of the Gospell whensoeuer hee pleaseth sometime sooner sometime later euen as God himselfe doth will and decerne most wisely and most mercifully And this is the true golden chaine of Saluation and indissoluble knot which leadeth from the supreme cause thorough meanes ordeined and applied to the last effect The ende therefore cannot be hoped for without the meanes thereof neither ought th end to be separated from the meanes neyther may we omitting the meanes runne from one
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
a brother We must not therefore cease from admonition from instruction from correction nor leaue off to eate or drinke with him if necessitie shall constraine vs but wee must try all meanes whereby if it bee possible hee may bee a new man Wee must not I say seuer our selues in brotherly charitie from him who is seioyned from vs in external societie for this correction must bee stretched no further then charitie and other Diuine precepts do permit For excommunication is not a sword of an enemie which goeth about to kill vs but it is the sword of the Physitian which goeth about to heale vs as the antient haue taught As for denying them buriall being dead in the Churchyards the Scripture doth say nothing How long doth excommunication last So long as the party excommunicate doth estrange himselfe manifestly from the Doctrine and life of Christ a Rom. 16.17 but when hee shall repent and shewe in his words and actions some testimony of a better life then forthwith he is to be receiued into the Church againe for loosing and binding consisteth of contrarie causes of the same persons b 2. Cor. 2 5. c. As then the Church hath authority to cast out semblably it hath power to receiue sinners againe whose repentance is sufficiently detected What is the scope and end of excommunication 1. That wicked men bee corrected scandals be taken away and the Church kept pure as it is when the Sacraments so farre as possibly may bee remaine vndefiled and it is not defamed by the contumelie of God and the offence of many as if it were a receptacle of vncleane persons c Mat. 7 6 Rom. 2.2 ●4 1 Cor. 5 12 2. That no contagion bee deriued to other citizens of the Church for as it is commonly said Morbida facta pecus totum corrumpit ●uile Ne perdat reliquas est separanda grege One scabbed sheepe infects the rest Such to remoue I thinke it best And a little leuen doth leuen the whole lumpe 1. Cor 5.6 Gal. 5.9 3. That the partie excommunicated being at the least somewhat ashamed may returne home againe repent and desist from euill and to be saued This Paule calleth to deliuer to Sathan for the mortification of the flesh that his soule may bee safe that is this punishment being inflicted on him such sorrow and contrition such a remorse shame being begun in him that the flesh or old man which led him headlong into this sin may be tamed crucified and killed and the soule that is the inward man or new man which altogether seemed to yeeld in the combate may reuiue raise vp it selfe goe on and increase and so bee saued that so the sinne may die and the man may liue saith Augustine Sermon 32. vpon the words of the Apostle a 1 Cor. 5.5 1 Tim. 1.20 according to the prouerbe after correction insumeth amendment b 2 Thess 3 14 and so hee that repenteth may be saued as it is expounded 2. Tim. 2.25 26. that hee recouering soundnesse of iudgement may passe out of the Diuels snare wherein hee was captiuated and 1. Pet. 4. that his flesh beeing mortified hee may liue vnto God that is in spirit and may dy to sinne and liue to righteousnesse 4. That other citizens of the Church may feare and be kept in order 5. That the punishments which for the sinnes of the Church are threatned by God may be auoided VVhat is the effect of Excommunication It is not a brutish thunder bolt or a lightning out of a basen as it is in the Prouerbe that is it is not an idle scarcrowe or bugbear to feare children for God hath ratified that in heauen the which for iust causes is truely bound on earth by his true Church d Mat. 18.18 Ioh. 20.20 but a iudgement most fearefull in Gods church yet so as if those who are censurers shal become Gods instruments that is if any one be condemned by the lawfull sentence of the true Church out of the word of God otherwise it is better to be secluded from the societie of the wicked then to be reputed as one of them e for an vniust excommunication is a blessing f Gen. 12.3 Mat. 5.11 psa 109 28 Further the party excommunicate is deliuered to Sathan that is he is effectually declared to be vnder the power and kingdom of Sathan and that he hath no title to Christ his kingdome but is giuen ouer to destruction vntill such time as hee hath testified his true repentance g 1 Cor. 5.4 2 Cor. 2.6 7.8 for during the time of of Excommunication hee is bound out of the Church who is deliuered to Sathan whose bands are after loosed by repentance VVhat examples haue you of this Excommunication 1. In Adam and Eue h Gen 3 24 1● 4 11 and Caine i 2. In those leprous persons k Nu. 5 1.2.3 and Miriam Moses sister God himselfe being the author thereof m Leu. 5.2 6 she beeing secluded seauen daies out of the tents and afterwards restored againe In the separation of the vncleane till expiation were made o ●u● 9 6 11 12 In the prohibition of the polluted from the eating of the Sacrament c Chr. 30 2.15 vnder paine of cutting off n Leu 7 20. Wherupon wee reade that those who were defiled celebrated the Passeouer not the first moneth with the rest but the moneth following their expiation 3 In that incestuous Corinthian a 1 Cor. 5.3.4 6 4. In Hymeneus and Alexander b 1 Tim. 1.20 as also in the Emperour Theodosius whom Ambrose did excommunicate for the vniust slaughter committed at Thessalonica VVhat is Anathema The Graecians so call things giuen or dedicated for the benefit and treasure of the Church because they were wont to bee consecrated and hanged on the walles and pillers of the Temple Whereupon the Temple of Ierusalem was said to bee adorned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with donations c L●● 21.5 but the word Anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it be deriued from the same word yet it hath diuerse significations and is all one with that which the Hebrewes call Herem that is execrable or deuoted to perdition as Rom. 9.3 In this other signification Anathema is when hee who is incorrigible and desperate whether hee be an hereticke or blasphemer or any other way notoriously wicked is addicted and deuoted to perpetuall death and destruction Gal. 1.8 If any preach vnto you any other thing then wee haue preached let him be accursed Anathema and 1. Cor. 16.22 If any doe not loue that is if any do hate and persecute the name of Christ let him be Anathema Maranatha which was the last execration the reason wherof as we hardly knowe so the vse of it ought to bee very rare So in the old Testament Chore Dathan and Abiron were excommunicated or Anathematized and as it were bound to eternall destruction being swallowed vp
which is life it selfe and the fountaine of life cannot bee the bread of life to vs c Ioh. 14 Neither can the humanitie be separated from the word neither can the humanitie subsist without the Diuinite and his benefits without the whole person and therefore the one without the other are neither giuen nor receiued VVhether in the Supper of the Lord for the thing it selfe of the Sacrament doe wee partake of his merits alone or the liuely operation gifts or benefits of Christ without Christ himself that is without participation of the body and bloud of Christ or doe we partake of Christ himselfe with his benefits Truely Christ himselfe with al his benefits both those which are giuen to vs by imputation alone and also those which are giuen by reall efficacie 1. Because Christ himselfe one and the same God and man is that liuing bread from whom life eternall doth flowe to vs d Ioh. 6.51 and is eaten of them which are endued with true faith 2. Because bread and wine are holy signes not onely of the death and benefits but of the bodie and bloud of Christ 3. Because Paule doth plainly affirme it e 1 Cor. 10.16 we ought to haue a cōmunion with the body it self bloud it selfe of Christ that we may be partakers of his benefits For those benefits that liuely vertue or operation which sustaineth our soules vnto life eternall cannot be seuered from the bodie and bloud of Christ and moreouer not from Christ himself to whom it cleaueth a Ioh. 5.11 no more then the effect from the cause conteining it or the qualitie from the subiect in which it is properly inherent and from which it issueth because as Cyrill saith The spirit in Christ is ioyned chiefly with the flesh of Christ and the flesh also with the spirit so that wee can neither take his flesh without the operation nor the operation without the flesh neither in the plaine worde or in the Sacraments 4. Because he which imbraceth the promises of the Gospell by faith is made partaker of Christ b Heb 3.14 5. Because the verie words of Christ doe most clearely witnesse it Take eate this is my bodie Therefore it is needfull that the bodie of Christ should bee receiued and eaten of the faithfull 6. Because the true communion with Christ himselfe God and man is established in baptisme Therefore wee must determine that the same thing is done in the Supper 7. Because the Analogie of receiuing eating of bread wine should be lost vnlesse we should spiritually receiue Christ himselfe but that we may receiue the strength of nourishing which is in the bread it is needfull that we should receiue the bread it selfe 8. Because like as we dye in Adam because we are ioyned together with him by a naturall participation so we do liue in a spirituall life in Christ and we drawe it from Christ by reason of the spirituall participation with Christ c 1 Cor. 15.22 9 Because the Scripture euery where teacheth that the Church is one bodie of one head but truely it cannot be imagined that life doth come from the head to the bodie without the ioyning together of them both 10. Because they which stick to the accidents alone and leaue the substance are in no Science to bee suffered But the death of Christ and his benefits are reckoned among the accidents Therfore it is an intollerable thing to propound the benefits of Christ alone and not Christ himselfe But this we adde like as in the plaine worde the word preached shewing Christ to vs by voice is perceiued by the sense of the eares but Christ himselfe signified by the word preached is not receiued but by the vnderstanding beleeuing and in baptisme the bodie is dipped in the water but the minde of the beleeuer is washed with the bloud signified by the water So in the Supper the bodie is fed with that bread and that wine but the soule of the beleeuer is made fat with the flesh and bloud of the Lord as Tertullian speaketh Mandu●atio Corporissed non manducatio corporalis Therefore there is an eating of the bodie but not a bodily eating but of faith or spirituall like as the coniunction is spirituall mysticall and supernaturall for as much as it is made by the apprehension of faith by the efficacie of the holy Ghost and also in like manner the presence of the bodie of Christ is spirituall For if our sight in a moment of time be ioyned with the bodie of the sun much more is faith conioyned with Christ himselfe and moreouer with his bodie placed in heauen Can this proposition be endured The bodie of Christ is exhibited with the bread If you do referre the word with to the time wherein the faithfull doe vse the Supper that the sense may bee When a faithfull man vsing the Supper doth eate the bread of the Lord and drinketh the wine of the Lord he is made partaker not only of earthly gifts but also of heauenly that is to say of the bodie of Christ and of the bloud of the same then truely wee doe in no manner of wise mislike that proposition But if any doe referre it being taken together with the other two particles In and sub that is in and vnder to the place that is to ordaine a presence of the inuisible bodie of Christ In cum sub pane that is in with vnder the bread wee doe worthily reiect this consubstantiation inexistence and indistance seing that this is neither expressed in the words of Christ nor can rightly bee drawne out from them Of how many sorts is this vnion or coniunction in the vse of the Lords Supper Twofold one of the bodie and bloud of Christ with the bread and wine which is called Sacramentall and belongeth to the forme of the Sacrament Another is the coniunction of the same bodie and bloud of Christ with the beleeuers which although spirituall is called the mysticall reall and substantiall communion or communication and fruition of the bodie and bloud of Christ which is exhibited vnder the holy symboles of the Supper Calu. Inst b 4. c. 17 sect 19 33 and belongeth to the end of the Sacrament Notwithstanding a mixture or transfusion of the flesh of Christ is not to be imagined in our soule because it sufficeth that Christ doth breath life into our soules from the substance of his flesh yea rather doth powre into vs his owne life although the flesh it selfe of Christ doth not enter into vs. Of what qualitie is the coniunction of the signes and of the thing signified in the supper of the Lord Not consubstantiall or naturall which may make a presence of the thing signified at the place of the signe 1. Because the words of the institution do by no meanes beare it 2. It is manifest that Christ sate placed with the Disciples at the table really and corporally 3. Neither are Sacraments
day moreouer doth communicate to vs all wholsome graces necessary for vs to obtaine enioy life eternall as the feeling of Gods loue the certainty of Election the gift of iustification of regeneration faith good works other graces of his spirit he distributeth to euery man seuerally as he wil b 1 Cor. 12 12 Ioh. 1 16 vntill we liue with him eternally in the heauens According to the sayings Io. 15.5 He that abideth in me I in him the same bringeth fourth much fruit Of his fulnes haue all we receiued We are ioyned to the Lord we are one spirit with him that is to say by conformity of the vnderstāding of the wil of the affections and by that renuing of the image of God within vs by the holy Ghost a 1 Cor. 6.17 Againe Wee are changed into the same image 2. cor 3.18 Wee shall bee like him 1. Iohn 3 2. Hee shall make our bodies like vnto his glorious bodie Phil. 3.21 Hereupon Christ is said to be and to liue in vs and wee in like manner are saide to bee and to liue in him Whereupon Paul saith I liue not but Christ liueth in mee Gal. 2.20 by which wordes againe is not signified an existence of essence or of substance or an issuing out of qualities from the soule or bodie of Iesus Christ into our soules as some not well in their wits doe imagine but an operation vertue of this communion much more powerfull and stronger as well to iustifie as to sanctifie vs then is the strength of our soule it selfe conioyned with our bodie to quicken our body Finally from this communion betweene Christ and the beleeuers doth spring the coniunction of the beleeuers betweene themselues not by a certaine insinuation of soules and bodies and as it were by contiguitie and by soldering together but by vnitie of faith and of hope and by the bond of true holy and mutuall loue so farre forth that the heart and soule of them all may seeme to bee one b Act. 4.32 and which is therefore called the communion of Saints Which is the forth end of the Lords supper That it may be a testimonie whiles that we vse it according to his institution of our spirituall education or nourishment in Christ that is that wee are fed and sustained spiritually by the benefit of the bodie and bloud of Christ according to the promise Eate drinke this is my bodie which end is neere and of kinde to the former Which is the fift end The obsignation or seale of the new couenant betweene God and men that is of the promise of the Gospell concerning remission of sins wherein God witnesseth that he receiueth into fauour and remitteth sins for the death and passion of Christ to all which vse this Sacrament with a true and liuely faith like as hee himselfe saide This cup. c. And so the Supper is a most sweete couenant and consideration in which the sonne of God doth make a couenant with vs that hee will mercifully receiue vs and wee in like manner doe make a couenant with him that wee will beleeue him and take his benefits with thanksgiuing and that we will performe his obedience before all things VVhich is the sixt end That it may be a symbol and pledge of our resurrection both spirituall in this life which is called the first resurrection and belongeth to our soules a Rom. 6.4 5 11 in which they which haue part the second death shall haue no power on them b Apoc 20.5 and also by consequent of our corporall resurrection at the last day which belongeth to the flesh and is the latter and which deliuereth vs from the first death c vers 13 and moreouer to get life eternall and saluation by the vertue of the bodie of Christ being raised againe according to the saying of Christ Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last day VVhich is the seauenth end That it may be a symbole and an earnest penny of the spirituall gathering together of communion or consociation whereby wee are vnited as it were into one bodie by the spirit of Christ as many as doe receiue the Sacrament together and that as many of vs as come to the same table doe take the same meat drinke are as members of the same familie and as it were table fellowes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consorts and confederates of the same holy thing like as the ancient were wont to confirme their couenants with the fellowshippe of holy things whereupon they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faedera that is to say leagues or couenants Hereupon Paule 1 Cor. 10.17 because there is one bread one I say by a common notion of the Sacrament but not necessarily one in number VVe that are manie are one bodie that is to say mysticall in Christ For we all are partakers of that one bread Whereupon againe it followeth that our fellowshippe with Christ is not corporall and naturall seing that our fellowshippe betweene our selues that is of the Church is not corporall but mysticall and meerly s●●●ituall For euen as the bread is compacted of many graines and the wine doth consist of the iuyce of many grapes so wee that are many that is to say beleeuers are spiritually knit into one mysticall bodie the head whereof is Christ Rom. 12.4.5 Euen as in one bodie we haue many members and all the members haue not one office so we beeing many are one bodie in Christ a Eph. 3.6 and euery one one anothers members or concorpores that is of the same bodie in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that is like vnto one man in Christ Iesus Which communion doth flowe as it were the effect from the cause from the former which we haue with Christ himselfe being the head and the consent of wils doth necessarily follow it from thence is mutuall loue among the communicants concord one heart one soule forasmuch as it is betweene the members of the same mysticall bodie which loue whoso feeleth not at all in his heart must needs abstaine from that Supper which is a louefeast For the Supper is an example whereby we may learne to offer our bodies and spend our life to Gods glorie and the defense of our neighbour if neede bee and also wee may accustome our selues both to distribute all good thing which wee haue receiued from God with the like liberality to the needie to powre out vpon others with the like charitie that it may be a certaine prouocation to loue brotherly charitie springing from the most excellent pledge of Gods loue towards vs most wretched sinners But God forbid that either wee should account this to bee the chiefe end or wee should with the Anabaptists haue these holy mysteries for example of imitation and onely
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
compulsion nor by this necessity proceeding from God but from the voluntary corruption of man for no man is an offence to another against his will or through inconsideration but of purpose with deliberation Therefore though it be necessary that offēces come yet woe vnto the world because of offences VVhat are the ioint causes or by how manie meanes is an offence giuen Foure First By false doctrine and false worship such be heresies errors worshipping of idoles superstitions the traditions of men whereby the weake are withdrawne from the simplicity of the word 2 By word or speach and that either filthy cursed or blasphemous 3 By life and behauiours repugnant to the law of god such are filthy gestures hainous offences and euill examples in the abuse of Christian libertie whereby the weake are discouraged from christianity but for the most part the offences giuen by doctrine do more harme then the offences by manners because they worke more closely presently assault the faith but these other doe sooner appeare and doe lesse hinder our faith as in the beginning the deuill gaue Eue a deadly wound putting into her a false perswatiō a Gen. 3.2 And Solomons idolatrie brought forth the worshipping of idols for a long time after VVhat punishment is appointed for the authors of this scandall Christ Math. 18.17 doth threaten that lamentable sentence or horrible woe against them woe be vnto the world because of offences and. verse 6. he pronounceth that it is better for that man by whome the offence is giuen that a milstone being hanged about his necke hee should be cast into the bottom of the sea VVhat is an offence taken That which men take vnto themselues from the doeings or sayings of other men either from true doctrine and the outward forme of the Church or else in generall from any other things whatsoeuer But in speciall some speach of ours purpose or deede which is godly iust and of it selfe honest or at least not done wickedly and vnseasonably By meanes whereof notwithstanding some mā doth iudge ill of vs but without cause either of some frowardnesse ill will or a certaine sinister spitefulnesse of the minde or else vpon error and taketh it as an occasion of offence How manifold is an offence taken Double either from man or from the deuill from man which also by deuision of Accidents into the subiects is double of the wicked and of the godly The scandall of the wicked is of worldlie men as of the wise men of this world and of hypocrites who are offended 1. at the poore estate humility and crosse of Christ in our flesh assumed 2 At the absurdity imprudently conceiued of the nouelty simplicity of the doctrine of the gospell and preaching of grace whereby we are taught that all men being by nature sinners subiect to the wrath of god are iustified and saued thorow grace or by faith alone in Iesus Christ and by the article of election predestination and the mortifying of the old man 3 By the life and actions of the godly whereby they imagine themselues to be controlled in the free vse of the thinges of the worlde 4 Lastly by the crosses and persecutions which goe hand in hand with the profession of the gospel which offence because it springeth from the malice of them that are offended and from their spite it is called the offence of the Pharises of which Math. 15.12 The discples said to Christ dost thou not know that the pharises are offended hearing this speach of thine So Christ and the gospell were to the Iewes an offence taken and to the Grecians foolishnesse 1. Cor. 1.23 And the stone of offence And the rocke of offence to the twoe houses of Israel a. Esa 8.19 Luk. 2.34 1 Pet. 2.7.8 to witt by accident and priuatiuely as Christ being despised and reiected is the author of iust condemnation whereas in truth and by himselfe but to the elect he is the way the truth and the life and the fountaine of all good Concerning this we must obserue the warning of Christ Blessed is he that is not offended in me Math. 11.5 So the sermon of Christ concerning the eating of his flesh was a scandall to the Capernaites b Ioh 6.41 57 60 So the Iewes were offended with Peters going in to the Gentiles c gal 2.12 So the righteous actions of the godly are an offence to the wicked d Psal 56.6 7 So the disciples of Christ pulling the eares of corne are an offence to the Pharises e Math. 12.2 So many are offended by reason of the iarres which follow the preaching of the Gospell to condemne it VVhat are the causes of this offence taken The principall efficient cause is the iust prouidence of God which doth decree and execute this although men stumble through their owne malice as it is written Behold I put in Sion a stumbling stone and a rocke of offence The second cause is Satan who prouoketh the wicked to take all things in the worst parte The instrumental cause are the men themselues who are offended at the godlinesse of others The causes assisting are the blindnes of mans reason the corrupt iudgment of the world the affections of the flesh enuy malice rash curiosity the neglect of the holy scripture bad opinions conceiued the perswasion of a mans owne righteousnesse the desire of gaine and keeping credite hating to be instructed occasions are the confessing and preaching of sound doctrine the behauiours life deeds and crosses of the godly the condition of the truth As for the forme or manner it is expressed in diuers examples Is this kinde of Scandall to be auoided No but not to be regarded according to the comaundement of god Deut. 33.9 He that shall say to his father or to his mother I know you not he that shall not acknowledge his brethren and his sonnes these do keepe thy law o Lord. And according to the rule of Christ concerning the Pharises which were offended at his word Math 15.14 Let them alone they are blinde and the leaders of the blinde that is neglect them neither take care for offending them and of the Apostles Acts. 5 29. we must obey god rather then men And of Bernard It is better an offence should come then that the truth should be forsaken Besides we must preferre the first and second commaundement before all the duties to men according to the example of Elias against Achab a. 1. King 18 18 and of Paule against Peter those which plaid the Iewes b Gal. 2 3.4 5 11.14 What is the offence of the Godly taken Which is taken only of such as be yet weake in the Church or not wicked but is greedily taken of them that be more malicious that they may make the doctrine of the gospell doubtfull and vncertaine to the simple sort either by the calamities of the church the punishments of the innocents the heresies dissentions which