Sacraments testimonies or scales of Gods promise Luther will haue that promise to be of present iustificatioâ— Caluin of eternall election And least he should 〈◊〉 to say an vntruth he cites a place out of Calâ—â—n Antidor conciliâ— Sess 6. ca. 5. as if he should there say that infants are baptized not to the end they might be receiued into adoption of the sonnes of God but that vnto them the promise of life might be sealed vnto whome before by grace of predestination it pertained And out of the 7. Session and 8. Canon as if there hee should wright that the right end and vse of sacraments is this to ascertaine vs of the eternall adoâ—tion grace whereunto before the foundation of the world we were predestinated Thus farre the Iesuite but all impudently without shame For Caluin in neither place speaketh one â—ote of eternall electioÌ„ or the grace of predestination Only in the former this he saith Insants are for this reason baptized because they are heires of the promise For vnlesse the promise of life did before pertaine vnto theÌ„ that man should prophane baptisme whosoeuer did but minister it vnto them In the latter these are his wordes Allthough baptisme be the hand-wrighting of that mutuall obligation which is betweene God vs yet the especiall vse thereof is to assure vs of free remission of our sinnes and perpetuall grace of adoption But is this to deny that sacraments are seales of the promise of preseÌ„t iustification Is this to restraine sacraments onely to thinges past as namely to the grace of electioÌ„ But this is Bellarmines trust and fidelity in citing the wordes and sentences of the Fathers and our Doctors Such are his two whole volumes of disputations namely a rude rable of false quotatioÌ„s which if the learned shall vouchsafe in courtesie to examine they shall soone see this doubtie disputant left as as dry as a kexe But to the purpose That the sacraments are seales of our eternall election although I deny not but that in the lawfull vsing and worthy receiuing of them it is most true yet remember I not that Caluin hath any where thus written nay the Vbiquitaries of our daies slander Caluin Beza as maintainers of a cleane contrary error to witt that they vtterly deny the sacraments to be seales of our election which also is altogether false But the simple naked truth of Calvines doctrine is this Sacraments profite beeing vsed a righte and doe exhibit seale and confirmâ— grace vnto the worthy receiuer not in regard eyther of the worke wrought or the deserte of the worker but in respecte of the promise of God instituting or ordaininge them as also through the faith of the worthy receiuer And here by grace he vnderstandeth euen our saluation it selfe together with all the precedent causes meanes and consequentes thereof such as are our free election remission of sinnes regeneration sanctification and life eternall So that by the name of grace he coÌ„priseth both grace past and already giuen togither with that which is preseÌ„t and to come but especially that which is there in the sacramente exhibited and present For euen our election before the world was is sealed and and assured vnto vs by the sacraments not as it is from aleternities decreed by God or as a thing done heretofore and past but as the present and constante decree of God reuealed in the Gospell concerning our saluation in Christ and by the same sacramentes everlasting life is confirmed not as a future good but as already we haue takeÌ„ possession thereof by faith For confirmation of this truth I could produce an infinite number of testimonies out of Caluin his Christian institution but it shall suffice to refute the Iesuite by the couÌ„ter-poyson of his CouÌ„sels Can 7. on the sacraments Caluin saith thus God in the sacrameÌ„ts doth promise grace not only of election but also of iustification Can. 4. Sacramentes are seales of the Gospell And can it bee denied but that the Gospell is a promise of actuall present iustification by faith Can 8. In baptisme God washeth vs by the bloode of his son by his spirite doth regenerate vs. In the sacrament of the supper he feedeth vs with the body and blood of Christ Can 7. of baptisme this is a principall part of baptisme that is assureth us of free remission of all our sins what is this els but present sustification and these may serue to coÌ„vince the Iesuit of a militious slaÌ„der coÌ„cerning the seals of our electioÌ„ that Calvâ—â— vnderstandeth them not onely of things past But who seeth not his absurd collection that if the Sacraments may goe for seales of our eternall election that then they shall not be seales of present iustification Are not election iustification subordinate and consequents one of the other so farre are they from abolishing one the other that the contrary should rather be infered they are seales of our eternall election therefore of iustification present grace For iustification is so proper naturall an affecte of election that there can be had no certainty of the latter without assurance of the former For they who are iustified in Christ are also chosen to him before the foundation of the world Whome God hath prâ—destinated these also hath he called iustified and glorified Now then let the Iesuite with open mouth exclaÌ„e on Caluins opinion as false absurde dangerous and impious And why forsooth false Because saith he Caluin contrary to that which the Scripture teacheth restrayneth Sacraments only vnto the thinge past namely to the grace of election But this cauill is already refuted And why absurde Because saith he he reacheth that by the Sacraments the promises are sealed vnto our consciences yet that infantes are lawfully baptised which noyther haue vse of reason nor conscience But we haue already sufficiently proued that neyther infantes borne in the Church of beleeuing parentes are altogether voyde of reason oâ— faith if we respecte the promised grace although actually they haue neyther the faith nor reason which is in those of riper yeares nor that baptising of Children confirmation of their faith by Sacraments is therfore to be differred because they doe not beleeue seeing of the Sacramentes there are other endes purposes whereunto they are ordained But why pernicious and dangerous Because he teacheth that the children of the faithfull are borne iust and holy and hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ Whence it is come to passe that many contemne the said sacraments and in the meane while the soules of many infantes never purified by the saving vvaters of baptisme abide in perpetuall corruption And is it in deed pernicious to teach that the children of the faithfull are borne holy that is not straungers but heires of the covenaÌ„t according to that promise I will be thy God and the God of thy seede That
them by the ordinance and appointment of God in a word they deny that they are ordained to stir vp nourish confirme our faith But they maintaine that they are the causes of grace in vs that they bestow grace vpon vs that they are the instruments of iustification that of themselues they effect grace iustification and sanctification by the very worke done that is by the naturall power and vertue of the sacramental action it selfe thereunto appointed by God or as others wil by the power of God assistant to the things signed according to covenant euen without faith or in warde motion of the receiver And this force and efficacy they attribute onely to sacraments of the New Testament as for those of the Olde some there are which leaue vnto them only the bare and naked signification of iustification others besides that doe also yeeld the effect of iustification but only in regarde of the worke of the worker that is in respect of the devotion and desert of the vser And here againe some except circumcision as iustifying through the vvorke done others reckon it with the rest And this is that stale stuffe of the olde schoolâ—-men which these late iuncketters haue nowe againe sumptuously dressed and dished out to the world for delicates Especially Bellarmine the Arch-sophist of this age doth flatter himselfe in these follies that he is fully perswaded he can obscure the cleere sunne-shine And therefore insolently and ill-beseeming the duty of so great a disputant he slaundereth taunteth our Doctors most of them now dead neither shewing nor obiecting to them falshood or paralogismes in their proofes but onelie with scorne and disdaine giving them the lie the lie which strange manner of disputation is now taken vp for a fashion amongst those railers But the most worthy Divines Whitaker Danaeus Sibrandus the rest haue now so discovered the folly of that most insolent man that even the lesuites themselues are ashamed of their Galiah and beginne to repent them of his too great liberty vsed in disputation He hath prefixed before his second Tome of disputations which lately hee set forth about the sacraments A Satyricall Declamation or Libelling speech wherein he professeth that he will play Stage-part and represent vnto his Romish auditory a spectacle not vnpleasant concerning the furious contentions of Heretiques His maine purpose therein is to oppose our Doctors betweene themselues each against otheâ— and by his vpstart sophistry to de barre vs the speciall vse of the Sacraments namely the seaâ—ing of the promise of grace and strengthning of our faith But how perversely he dealeth I haue here thought good briefely to declare First of all he goeth about to shew out of Luther Carolostadius Melancthon Zwinglius and Calvin that the worde Sacrament hath beene by diverse and those our wrighters partly received partly reiected As if the Schoole-men themselues did neuer doubt or dispute about the originall signification propriety and vse of a Sacrament And if at any time our wrighters haue seemed to make question of the worde yet it is a cleere case that by consent of all it hath beene hitherto receaved in our churches and retained vnto this day without controversie Wherefore that which he speaketh of Luther and Melancthon is plainely frivolous The opinion of Carolostadius a man gauled by Luther none in a maner haue followed With Zwinglius he doth manifestly cavil For he indeed could haue wished the word Sacrament had never beene receaved by the Germanes but why truely for no other reason but because he detesteth the horrible abuse of a Sacrament in swearing thereby a thing alasse to familiar with the Germanes As for Calvin that he should little allowe of the word and reprehend it yet not accompt it a matter worthy the striuing about it is an impudent devise of the Iesuits which without shame hee might babble out in his theater at Rome froÌ„ wheÌ„ce Calvines Christian Institution is exiled They who with iudgement shal read the whole 13. Section wherevnto afterwardes the Iesuit pointeth shall see that Calvin doth not reprehend the word but the subtility of Sophists who out of the signification of the Latin word do impugne the confirmation of our faith by Sacraments Then comming to the nature of a Sacrament he bringeth forth vpon the stage Luther Zwinglius and Calvin as it were skirmishing there-about betweene themselues saying that Luther would haue the Sacramentes to be only testimonies ordained by God for the stirring vp of our faith Zwinglius certaine engadgings of our selues vnto God lastly Calvin ioining as it were both opinions into one would haue them to be signes of Gods loue towardes vs sealing our faith and testimonies againe binding vs vnto Godlinesse And this is the conflict But indeede the Iesuite would faine shew his auditors a fault where none is The consent of Calvin Luther in this point is so evident that it needes no proofe That the opinion of meâ—re tokens and markes of our binding and profession is by way of cavill fathered on Zwinglius the Iesuite himselfe afterwardes vnwittingly witnesseth where he writeth that the opinion of Carolostadius and the Anabaptistes touching meere tokens of our profession hath beene as wel by others as by Zwinglius confuted and almost quite buried And this that he writeâ—h is true For Zwinglius both elsewhere and also in his booke wrighten to the Princes of Germany doth plainly enough expouÌ„d himselfe wrighting after this manner The verie signes are so ordained by Christ himselfe that even by their analogie and proportion they prevaile very farre in leâ—ding vs vnto the thing present by faith and contemplation And afterwardes more plainely The Sacraments are not in vaine for they shewe vs the saluation giuen by God thither they â—ourne our thoughts continually EXERCISE OVER FAITH which immediatly they promise drawe vs to brotherly charity And whilest all this is don one the same Spirit worketh in vs who inspiringe somtymes without meanes somtymes with meanes draweth whither how farre and whom it pleaseth him Thus farre Zwinglius Now whâ—t could haue ben spoken more clerely touching the consent betweene Luther and Caluin then that SacrameÌ„ts were ordained for this end namely to leade vs by similitude proportion vnto the thing present by faith to declare vnto vs our saluation to turne our thoughts to exercise our faith and to be meanes and instruments of the holy Ghost Is this of Sacraments to make meere tokens markes of our Profession obligation vnto Christ and his church the Iesuite doth openly wrong our Doctors Neyther doth he stay here but hath a farther fling at euery of them by course He exclaimeth on the opinion of Luther that sacraments strenghthen our faith as so absurd that nothing possibly could be devised more absurd And why I pray Because forsooth that is the vse of miracles for this is the sume of all he saith But absurd
Augustine long since and Alipius his companion as Hierome testifieth in his Epistle dated vnto them hath taken much paines and travel in confuting the heresie of the Pelagians and hath written thirty whole bookes distinguished by diverse titles besides certaine Epistles in which of purpose hee beateth downe this Pelagian outrage Prosper reporteth of aboue three hundred who wrote against that heresie Augustine himselfe witnesseth that it was condemned in fiue seuerall Councels in Africke There is a notable tracte of Fulgentius his first booke vnto Monimus extant touching the twofolde predestination of GOD the one of the good vnto glorye the other of the evill vnto punishmente Maxentius also hath certaine shorte Theses directed against these Pelegianst and that golden booke of Luther of MANS SLAVISH WIL against that halfe-Pelagian declamation of Erasmus is every where common and obvious Lastly there are diverse sound disputations of BRENTIVS HESHVSIVS SCHNEPFFIVS and especially HEREBRAND touching this matter And doeth the cursed Apostata looke then that some one of vs should stoppe his blasphemous mouâ—h Let him over-read these and refute them or if he be not able so to doe henceforth let him surcease his profaning Gods truth The truth of Scripture shall stand invincible against this barking dogge and the very gates of hell it selfe which teacheth of redemption by Christ Hee that beleeveth in the Son hath everlasting life and hee that beleeueth not the Son shall not see life but the wrath of God abideth ô 〈◊〉 abideth it abideth on him Of PredestinatioÌ„ grace He hath chosen vs in Christ before the fouÌ„dations of the world WhoÌ„ heâ— hath Predestined theÌ„ also he called Yet the children were borne it was said The older shal serue the younger As it is written I haue Loved Iacob and haue hated Esau Therefore he hath mercy on whom he will 〈◊〉 whom he will he hardeneth The Election hath obteined it and the rest haue beene hardened Of faith al Men haue not Faith Vnto You it is giveÌ„ for Christ that not only yea should Beleeue in him but also suffer for his sake It is God which workâ— bin you both the 〈◊〉 and the deed And as Many is were Ordeined vnto eternall life Beleeued Of Perseverance The fouÌ„dation o God remaineth Sure and hath this seale The Lord knoweth who 〈◊〉 his I giue vnto my sheepe eternâ—â— life Eternall saith Christ not for three daies and they shall Never Perish neithâ— shal any man plucke theÌ„ 〈◊〉 of mine hand I haue praied for thee that thy Faith Faile Not. False Prophets shall shew great signes and wonderâ— so that if it were possible they should deceiue the very elect I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the 〈◊〉 and men of vndâ—rstanding and hast opened them vnto babes It is so O Father because thy good pleasure was such Let them who carry themselues as 〈◊〉 as heauen learne first to adore and bow the knees of their heartes at these and such like mysteries of Gods truth ere they peise them after the light phantasies of their owne braine Here I had purposed to haue declared in briefe what a variable inconstant Proteus they imagine God to bee what a newe stampe of Diuinitis they haue coined what principles of religion they in ringe what scriptures they scoffingly shift and shake of But I haue not the leasure of performing thus much yet can I not but briefely insert one example at least amongst many of the desperate boldnes of this impudent man Whereas Luke saith of the Antioclnans Paules hearers And they Beleeued As Many as were Ordeined vnto eternall life he manifestly setteth downe who they were and why they beleeued the Gospell to wit They who were predestinate and ordeined by God in Christ before the foundation of the worlde vnto faith repentance life eternall Herein there is a ioynt consent of all the true professouâ—es of Christian religion Chrysostome saith They beleeued who were before Ordained that is before Appointed by God But heare what this newe Prophet saith They beleeued saith he who were ordained vnto eternall life that is as many as followed and traced the order prescribed by God were to be saued by him or as imbraced Gods ordination â—bâ—ied him swarued not froÌ„ this his ordination is others were preserued vnto life eternall Who ever sawe a more shamelesse man Let him shew vs in scripture that which he vaunâ—eth of his order let him proue vnto vs that to be ordeined vnto life eternall is equiualeÌ„t al one with that to follow Gods prescribed order First therefore of this forgeue he can pretend no colourable shew out of scripture Next the vniuersall consent of all Interpreters both olde newe convinceth him Thirdly Luther himselfe vnmasketh his impudent face in his mother-tounge Translation Fourthly the Scripture crieth out vnto vs telleth vs that they which beleeue are said to be ordeined vnto life eternall in Christ not for obseruing Gods order that is to say the meanes directing vs vnto life but for the eternall decree alone of God I meane the predestination of the Elect vnto saluation and that they are not now ordeined of themselues but were from euerlasting preordeined of God so that this Gods ordination is precedent vnto faith and the other subordinate meanes of saluation both in respect of time and in that it is their cause and they are the effects of this cause For so the Apostle teâ—cheth Ephes 1. And Rom. 8. Whome he knewe before those he predestinate he meaneth God And in an other place God hath not appointed vs vnto wrath but to obtainâ— saluation c. Fifthly they were ordeined vnto life eternall as vnto their end Now the ordination of man vnto his end issueth from God the creator not from himselfe the creature Sixtly Paccius himselfe saith that this order which man ensueth as prescribed by God is to beleeue the Gospell and so to be saued But if so then through this forgerie the sence of this place shall be on this manner As many as were ordeined beleeued that is forsooth as many as beleeued beeleeued Then which iteration nothing can be devised more absurde and foolish To conclude let vs graunte winke at the glosse and let him tel vs why according to this opinion some were ordeined that is some followed Gods order and good motions other some followed it not For this they did either of themselues or through the assistance of Gods speciall grace If of themselues then hence forth let him not deny the name of a Pelagian If of God then remaineth there yet an other question to wit why God gaue grace vnto some and not vnto other some and escape he cannot but that he must either tye grace vnto mans will as did Pelagius or confesse Gods speciall ordination which is the truth wee labour for AN ORATION OF D. ZACHARY
so great a benefiâ— which God through Christ in this life bestowed on vs namely the certaintie of our saluation purchased for vs by Christ which is the summe and foundation of our comforte and religion For what comforte were it to know that indeed Christ did ones purchase saluation for vs but everie moment it is a thousand waies subiect to be lost we must therefore know that our life is with Christ in God and there as safely kept as is the life of Christ him-selfe reigning in heauen This is a thousand times saide in scripture Read Melancthon vpon the 7. ca. of Mat. in the place aboue cited Read the 5. and 8. chapt to the Rom. I see you doe not put difference betweene securitie of the spirit of the flesh and that you stagger even in the verie grounds of Christianity if in heart you maintaine this tedious opinions If it be so I am verie sorrie for you and doe exhorte you to read the scriptures diligently That also is a meere cavill that we should saie the elect cannot forgoe the holie spirit Nay they often loose manie giâ—es of the same spirit but recouer them againe by repentance For they do not quite revolt from God and become professed enimies of the truth that is they sinne not against the holy Ghost nor so fal that finally they perseuere in their errours against the foundatioÌ„ and in their sinnes against conscience Neyther doth this comforte make men secure because it concerneth them onely which haue a purpose to beware of falling abhor nothing more then offending God there is therefore a manifest contradiction in that diuelish scoffe of the wicked which say If I be elected I wil do what pleaseth me because it shal not hurt me For God will haue vs be sure that we are elected but this we can not do without faith and repentance All thinges worke for the best trew vnto them that loue God There is no condemnation to them which walke according to the spiritâ— These two ioyned togeather exclude securitie stirre vs vp to cheerefulnesse and alacritie to runne our race according to the commaundement make your election certaine On the other side they sleep securely in their sins which dreame that it is in their owne handes to take and lay aside repentance whensoeuer and as often as they list and play with GOD at their pleasure But say you I woulde faine shifte of this triall wherevnto the certainetie of saluation doeth call That is it the Divell woulde haue Those sayings Matthew the two and twentith and tenth Hee vvhich continueth to the ende c Revelations the second and tenth To him that overcommeth I vvill giue a crowne c. Doe not derogate from the certaintie of saluation but are exhortations wherby God vpholdeth vs in that certainetie stirring vp in vs a desire of godlinesse and hatred of sinne The like slaunder it is when you say that vvee teach men to iudge of election a priore or by the cause Eyther malitiously they dissemble our opinion or else they vnderstande neither themselues nor vs. VVee iudge by the effect that is by faith and repentaunce of the cause that is of election But to iudge thus is to iudge a posteriors that is by the effect That wee ought not to determine of any before the ende of his life whether hee shall bee saued or no if you meane it of others you say well if of our selues or of euerie mans ovvne conscience and certainetie in himselfe it is a detestable wicked diuelish and blasphemous sayings overthrowinge the whole foundation and grouÌ„dworke of saluation Hee that taught you this taught you a doctrine of diuels though he were an angell from heauen But I will tell you an other lesson except you be certaine before the end of this life whether you shall be heire of eternall life you shall neuer so be after this life For faith in this veâ—â—e certainetie which is the beginning of eternall life this all must haue in this life vvhich looke for that other life If you haue thought on the nature and definition of hope that it is a sure and certaine expectation of eternall life you should haue found no such thing there My hart doth stand on end to think of your blasphemy I would not for an hundred thousand worlds be so seperated from Christ as to be vncertaine whether I were his or noe These are heathenish blasphemes the verie entrance of hell Wherefore you do well to confirme it with testimonies of the heathen for these thinges refarre wide of the worde of God Why doe you so coâ—rupt the wordes of scripture wresting them from a â—onne like to a seruile feare what mystere what blindnesse is it for a man to boast of vniuersall promises and not to sifte himselfe and trie whether he be of their nomber of whom the promises speak This is in deede to bring in amongst men carnall security and a shadow of faith which in the conflâ—ct driueth vs head-long into desperation I do not thâ—nke Luther Melancthon taught any maÌ„ so to babble and fome out these vniuersall promises But the carrier calles for my letters and I haue to my great paines spent the whole night in wrighting these lines Farewell Let me entreat you to provoke me no more with such disputations Fare-well hartily this 2 of september 1573. OF THE CAVSE OF SINNE Parte of a letter of Vrsinus to his friend concerning the cause of sinne ONe terrible bug-beare they haue of the cause of sinne all the rest is foolish and not worthy the aunswearing But even that also is a childish fallacie of accident For by accident that is through defect fault and error of the will of the Divel or man sin commeth to bee that worke which God by will most iust most agreeable to his nature the Law wil haue done permitting in the mean time the sins of the creature that is not so correcting directing it that it may do iustly togither with God doing iustly or els while he doth not enlighten it with the knowledge of his will or doth not so turne it by his spirit that it may doe that which it doth for obedience sake to the revealed will of God So that God ever doth well both by those that are good and also by those that are evill But the creature doth well togither with God in that goodnes wherein it is created preserved or therevnto againe restored by God The good therfore which it doth is the work of God which himselfe doth will and effect the evill which it doth is froÌ„ it selfe Now this euill is not done but permitted by God whiles he doth not cause the will of the creature to become good and to do good togeather with God doing good For the same worke in respect of diuerse causes is both good euil mutable immutable contingent free as the causes them-selues are diuerse which concuâ—â—e in producing therof Hee which
ioyned with faith of miracles as also faith of miracles hath euer historicall or temporarie faith ioyned with it but not alwaies iustifying faith 13. Faith even in the most godly sorte of men is imperfect in this life and feeble yet whosoever feeleth in his hearte a serious purpose to beleeue and wrastling with doubt he may must surely perswade himselfe that hee hath trewe faith 14. Trewfaith once kindled in the hearte though in some sorte it often faint and be obscured yet it is neuer wholy extinguished 15. But after this life it is changed into a more full and certaine knowledge of God heauenly thinges namely a present feellinge and experience of happinesse with God which knowledge the scripture nameth a knowledge by seeinge face to face 16. Faith which is only historicall causeth desparation and heauinesse of Gods iudgment though accidentally 17 Temporarie faith causeth a certaine ioy but not pacifying our consciences because not proceeding of a true cause and worketh in vs confession and some shew of good workes but only for a time 18 Faith of miracles obtaineth those miracles whereof it is from God 19 Wee obtaine righteousnes before God and participation of Christ and all his benefits onely by that faith which applyeth to euerie particular man the promises of grace 20 True conversion and beginning of new obedience according to al the commandements as it cannot goe before this faith so it cannot but accompanie it OF THE OFFICE AND PERSON OF Christ the onely Mediator Disputed by D. Zach. Vrsine in the Vniversitie of Heidelberge for his degree of Doctorship an 1562. The Proeme WHereas God hath not only appointed in his church a ministerie of his word and coÌ„maÌ„ded approved this vocatioÌ„ to the office of teaching which is practised in the church but also hath coÌ„meÌ„ded this most high daÌ„gerous functioÌ„ of all others that are performed by men to those which haue both the knowledge of heauenlie doctrine and also indifferent abilitie to deliuer the same and by innocencie of life giue vnto the hearers examples of that which they teach and doth by the mouth of S. Paule pronounce them guiltie of others offence which place or consent to them that place in this order men vnfit that is such as by life or evill doctrine giue offence to the church 2 Tim. 5. Lay not thy handes rashly one anie be not partaker of others offences these things I say being so it is without doubt necessary that such as in churches or schooles shall vndertake parte of this labour of teaching bee first heard by such as can iudg of the truth of doctrine and willinglie submit themselues to the triall censure of men I therefore although in coÌ„fidence of mine owne worthinesse I may so little presume to present my selfe to this publique view of learned men and young students that I bring neither learning nor experience nor iudgment nor anie thing at all to plead in my behalfe for the patient presence and attention of the learned besides great trembling and earnest entreatie of Gods assistance and your fauour yet seeing they who haue ben some times coÌ„uersant in scholes should not draw back from triall and seeing it is a part of ingenuity faithful dealing not to conceale eueÌ„ a mans owne weaknes I haue thought it fit both for discharg of my duty my further learning not peremptorily to withstand their commaund whose pleasure it is that I should come into this place But because the custome and purpose of these disputations is to determine vpon some principal pointes of Christianity I haue determined at this time to repeate discusse that argument of scripture which is touching the office and person of one onlie mediatour betweene God and man eveÌ„ Christ Iesus our Lord both because it compriseth a short grounde and summe of Christianity as also because ever our forreine and hom-bread contentions do most concerne this point I purpose therefore after my manner to recite as breifely and plainly as I can the sence and meaning of some propositions togeather which reasons and testimonies taken out of holy scripture 1. Position After man by sin was separated from God the most absolute and perfect a iustice of God would not suffer him to be reconciled vnto God except some b very man borne of that mankind which had sinned yet himselfe free c from al spot of sin had endured sufficient punishment for mans sins and perfourmed the full obedience of Gods law a. Gen. 2. 17. In the daie that thou eatest therof thou shalt die the death Deut. 27. 26. Cursed be he that coÌ„tinueth not in all the wordes of this lawe to doe them Mat. 5. 26. Thou shalt not come out thence till thou hast paide the vtmost farthinge Rom. 8 3. God sending his own sonne coÌ„deÌ„ned sinne in the flesh that we c. b. Rom. 5. 12. 15. As by one man sin entered into the worlde c. Cor. 15. 21. For since by man came death by man also came the resurrectioÌ„ of the dead 1. Tim. 25. Heb. 2. 14. 15. 16. Aug. de verâ— relig That nature was to bee assumed which was to be delivered c. 2. Cor. 5. 21. He made him which knew no sin for vs c. Heb. 7. 26. For such an high Priest it became vs to haue which is holy innocent vndefiled c. II. But the merit of no persoÌ„ which was not God could be equall to the sin of all man-kind much lesse greater then it d. Act. 20. 28. God hath purchased his church with his owne bloud Rom. 18. 3. When it was impossible to the law in as much as it was weake because of the flesh God c. III. Such a person also as had beene only a creature could not haue ben able to endure the weight of Gods anger against the sins of maÌ„kind and to deliver himselfe out of it e. Psal 30. Lord of thou marke what is doâ—e amisse who shall be able to endure it Deut. 4. 24. The Lorde thy God is a consuming fire IV. Moreouer it stood him vpon by his desert intercession to obteine by his power to restore vnto vs that righteousenesse life which we had lost to free vs from sin death to defend saue vs vntill we were perfectly restored f. f. 1. Cor. 15. 21. By man came the resurrection of the dead Ioh. 10. 28. I giue vnto my sheepe eternall life Ioh. 6. 39. 15. 26. Mat. 11. 27. Eph. 4 8. 9. 1â— Heb. 7. 26. 1. Cor 15. 22. 23. V Lastly it is necessarie that all which should bee saued being engraffed into the body of this mediator should be borne caried by him for ever g. g. Eph. 3. 17. That Christ by faith may dwell in our hearts Io. 15. 4. Abide in me Iâ—n you As the braÌ„ch caÌ„not beare fruit in it selfe except it abide in the vine so neither can you except ye abide in me Rom. 8. 9. He that
auncient Fathers of the Church of a free Election preuenting our will and merits That this doctrine thwarteth crosseth the edification of preachers teachers and were it true yet is it not to be divulged and vttered in publicke because it may minister vnto some cause of despaire the hearts of ignorant men are by this kind of dispute set on mammeâ—ing because the Catholike faith may be taught and defended without it Fausius added vnto mans endevour the helpe of grace that for sooth graces mans endeuour yoaked together finish 〈◊〉 workes which remaine God by his worde worketh in us it will that which wee read or heare but to consâ—et or 〈◊〉 consent therevnto is so absolutely our owne that if weâ— will the master is to thwathput in execution if we 〈◊〉 we make the working of God to bee of no force or effect with vs. These and such like were the olde braine sicke sollies of the Pâ—lagians which I thinke no man so far to seeke in Christian religion that he conceiueth not howe this cursed wretch hath set them downe worde for worde as it were published for newe oracles Nevertheles I know his protestatioÌ„ wil be that hee hath hitherto neuer sucked at the noisome sinke of Pelagius heresies but in heart detesteth them But Puccius that newe vpstart Pelagian as vaine wauering an Apostata as Huber himselfe hath cleered the case Puccius who lately trampling the truth of the Gospell vnder his feete and betaking himselfe to the Iesuites hath so openly and shamfully set a broach againe and defended the Pelagian errours that very shame conscience with-helde the Iesuites of Prage from publishing in printe that monstrous booke of his He togither with his Haber our Apostata mainteineth all the former positions yet himselfe would not seeme no nor endure the name of a Pelagian Howbeit in most matters he is more apparant to be such a one For that which this our Apostata oftentimes feighneth he will doe yet for verie conscience dares no where performe he taketh on him to define predestination on this maner Predestination is an order foreseene and proposed by God vnto himselfe wherein he hath decreed from all eternitie what should befall euery particular person which he hath created partakers of Christ their Sauiour heires of an euerlasting heritage leauing to euery one free wâ—ll in this life to fall or not to fall from him as he shall make choise vnto himselfe when he 〈◊〉 possessed of the vse of reason For hâ—â— will was that 〈◊〉 many as forsooke not their â—reatâ—â— should be saued but they who persisted stedfast in their faith allegiaÌ„ce unto him manfully resisted the adversaries should be his approued and chosen not onely be saued to reigne also with Christ in his kingdome in life eternall Againe who for a time started aside fell frâ—â— him should be reformed purged by temporary punishments but they who make one vtter defect â—â—â—aâ—ely resist the secret working of his spirite should become reprobates inflexible Thus farre Pucciuâ— He farther maintaineth that as Christ is the Creatour so is he the Redeemer also of all men and every particular man that all are borne in the state of salvation and grace and by Consequent are blessed if they procure not theâ—r own destrâ—ction through infidelity and vnbeliefe that Eâ—â—â—tion and Grace are generall that Faith is a gift of God generall and common vnto all 〈◊〉 nay thaâ— it is natural that al men haue a pronenesse vnto prety that the difference of good and evil 〈◊〉 on earth ariseth from the good or evil vse of the knowledge of God that Reason in deciding controversies of Religion is sovereigne Emperesse 〈◊〉 that this doctrine wel agreeth with that doctrine of the Apostle Rom. 9. 10. 11. only it is repugnaâ— to S. Austeâ—s disputations and certaine Councel and Schoolemen who are wholy grouÌ„ded on the opinion of S. Austen He beseecheth the Iesâ—◠〈◊〉 amongst them especially Bellarmine that the cleaue sticke not over-much vnto the definitions interpretations of Austen the Schoolmen and that they no longer debar and defeate the worlde of this his notable course of interpreting and vnderstanding the Scriptures c. Now I demand of this our Apostata his purple Prelate of Tubinge whether they heere deâ—ery Puccâ—â—â— as a Pelagian or no I know wel they will answere that this is a dunghil of Pelagian draffe filth He are therefore yet a little farther this your vpstart gloser Puccius He hath prefixed before the 33. chapter of his booke this argument I will shew how the Divines of WitteÌ„â—erge Luthers successorsioin◠〈◊〉 opinion with vs but Beza and the rest of Calvnes complices persist in their headstrong wilfulnesse and corrupt divers textes of Scripture Afterward he breaketh out into your praises and applaudeth your good proceedings in Christian doctrine on this maner Whilest I was compâ—ling this tract I happened â—n the answere of Th. Beza Calvines successour to the Actes of the Conference held in Mountpelier published at Tubinge which Aunswere was printed at Geneva in the yeare of our Lord 1588 wherein I saw how desperately the Calvinists contende with Lutheran Divines both about other opinions and expressely in this touching PredestinatioÌ„ I perceived how miserably they mutinize within themselues who stray and wander without the 〈◊〉 and limits of the Church and succession of the Apostles Howbeit the zeale of truth wherewith I was inflamed caused me to reâ—oice whereas I sawe that the Divines of Wittenberge had laid aside a great parte of Luthers tyrannous crueltie and barbarous absurdity 〈◊〉 this pointe And that THEY CONSENT VVITH VS IN THE SVBSTANCE OF THE THING IT SELFE although they stagger and erre in the interpretatuâ— of the Scriptures and Sacramentes This Puccâ—us reporteth of our good neighbour Divines 〈◊〉 Wittenberge Out vpon this dolefull and lamenâ—table consent out vpon this shamefull â—oint coâ—spiracy Heere they will call heauen and earth to wiâ—nesse that this pertaineth not vnto theÌ„ that theâ— desire is to haue their opinions refuted by vs 〈◊〉 not long since that currish A postata wished for 〈◊〉 Champion on whom he might fasten his holden 〈◊〉 and purchase to himselfe a name by his glorioâ— conflict But let him knowe that no man isâ— mad as to enter combate with a selfe condemne desperate person In vaine he provoketh meâ— name notwithstanding in the meane space know that I haue not beene retchlesâ—e in defenâ— of the truth and arming my hearers against thâ— his doctrine whilest I haue at home ripped his ruderabble of detestable opinioÌ„s And in theâ— Treatise of the Vniversalitie of Redemption that faâ—mous personage D. IAMES KIMâ—DONCE the worthy Governour of our Vnâ—versitâ— whom in honour I heere name hath imployed himselfe debating the maine question resolving it very iudiciously in his publike Lâ—ctures Concerning the rest it were impertineâ— to chew a dry Colewott and harpe daily on one string
but calleth inviteth all men vnto himselfe though not all after one sort But that hee would effect or bring to passe that all without exception should obey and be saved he not only said it no where but in many places expresly said the contrary So that the Scripture is not contrary to it selfe teaching that God reioiceth in the salvation of all and yet hath left some to reprobation Thirdly I thinke that distrusting the waight of your arguments you meant to carry it away with multitude and did therefore vse the same argument both in first and also in the third place vnlesse perhaps you will rather haue it an amplification taken from the name of Enthusiastes that you may not be thought to haue omitted this ornament But go to what agreement betweene vs and them you say that neglecting the word we expect ravishments of the minde from the body but in which of our wrighters haue you heard or red any such thing this is spoken of vs with as little modestie as that before when you said we departed froÌ„ the revealed will of God We say that God doth worke in vs faith and our conversion but by his word after his ordinarie maÌ„ner of working where vnto he hath bound vs reserving to himselfe liberty of working extraordinarily when soever he wil as also of moving by his word whoÌ„ when and how far it pleaseth him As inconsideratly you adde and I know not whether against your conscience hauing bin so long an auditor of our profession that according to our doctrine the will of a man doth nothing In both arguments againe you dispute from admitting the first cause to the excluding of the second The will of man is an agent but being before mooued acted inclined softened and renued by God through his worde I meane not forced as a stone or a blocke but alured and invited by some obiect offered to the minde The will of Paul was Gods worke in that he would do those thinges which the Lord woulde It was Gods iudgment and the Iewes offence that they would not be gathered to geather by Christ It is in vaine that grace goeth before vnlesse it do effect the accompanying of our will What say you then of like maÌ„ner of working why rather harkeÌ„ you not to that doctor of the church which saith It is God which worketh in vs both to will and performe I will now tell you a great matter but verie trew Wee can in no wise maintaine the puritie of the article of free and certaine iustification against that sorte of merit which the Papistes terme meritum coÌ„grui except that impious devise of Gods generall grace leaving the acceptaunce vse or refusall of it selfe in our owne power be coÌ„deÌ„ned the eternal immutable loue of God towards his elect be freed from obscurity sophismes Fourthlie you vvould seeme to doe a thing ordinary extraordinarily placing the streÌ„gth of your arguments in the maine battaile filling your forward and reâ—â—-vvard with pioners and base hang bies contrary to that custome which you knowe to be obserued and commanded by Rhetoricians in their schooles Your chiefe argument is this which you set forth to the vtmost If God haue decreed to giue over some to blindnes sinne death then God by this meanes is made the cause of sin But this is easily answered First here againe I finde your waÌ„t of coÌ„mon ingenuity wheras you say that these are the words of many of our wrighters that God doth effectually worke sin in the reprobate You talke of many but do I am perswaded caÌ„not produce one For we froÌ„ our harts detest this opinioÌ„ as infinite testimonies of our writers will easilie proue But you wil say it followeth vpon our doctrine For he which decreed to suffer men to fin is the author of sinne See what an argument you haue made which if it be turned the other way is enough to confute you in your own conceit For he which permitteth sinne not being bound to hinder any man from sinning having besides authority and righte to punish vvith forsaking and casting of to eternal tormentes he is neither author nor favourer but sufferer and iudge of sinne But in this sorte GOD permitteth sinne therefore God is not any vvaie the author of sinne If you proceede and vrge but that privation or withdravving of grace vvhich he inflicteth insteed of a punishmente is sinne you commit a fallacie of accident For the punishment of it selfe as it is inflicted by God is most iust by accident as being plucked by men on their owne heads by the first sinne of Adam and the rest ensuing so it is sinne Your argument had carried more colour if from Gods providence you had concluded this effecting of sin although in deed it had beene but the same fallacy For God did most effectualie and vehemently will the crucifying of his sonne by them who aftervvardes executed it yet did he not will but suffer their murder which hee aftervvardes horriblye punished to concurre with his most iust most holy and beyonde all others most admirable and glorious worke vvhich by them hee perfourmed Hee vvould the warres of Nabuchadnezar but hated his wickednesse His vvill it vvas that Absolon shoulde vvarre against his Father David and defile his vviues but these thinges in respect of GODS vvill vvere most iust punishmentes vpon David but as Absolon did them onlie to vsurpe the kingdome and oppresse his Father not having therein any commandement of God to follovv so they were treason incest This wickednes of Absoloâ— by accident concurreth with Gods iudgment which he executeth by him As much you shall prevaile if you saie that God is theÌ„ made the author of sinne when as men forlorne and forsaken by him cannot choose but sinne For you accuse the scripture and God himselfe often saying as much as this but without daÌ„ger of such blasphemie Because mankind of their own free wil did in Paradise pul on theÌ„selves this necessity of sinninge Fifth you tell vs this is a doctrine of the law What then is it therefore false is not the law as true as the Gospell furthermore you say it is drawne from reason it selfe You had neede be more eagle-sighted in Plato Aristotle his books then I and all men besides haue bin which could never finde it there But in a word know that it is learned out of the hidden mysteries of the gospell Doe you thinke that Paules intent was in the 9. 10. 11. and 12. to the Romanes and 1. to the Ethesians to preach the Law I doe not thinke you beleeue it And what doth neerer concerne the very mâ—rrow of the Gospel then the eternal free and immutable loue of God towards his elect which Christ sâ—ith was the cause why heâ— gaue his onely begotten son for vs much more saved vs everlastinglie being once engraffed into him through faith and finished in vs the worke which hee had begun I know
produce the opinions of Fathers and the sounder Schoole-meÌ„ who thus interpret the Scripture with vs I should lead you into a large field of discourse Notwithstanding it is not vnfitting my purpose to cite at the least some few of them for confirmation Let vs heere Cyrill thus recoÌ„ciling those words of Christ I pray not for the world with that sayinge of Iohn He is a propitiation for the sinnes of the whole worlde Iohn saith he seemeth to dissent from us Sauiour For our Sauiour heere refuseth to pray for the world but Iohn affirmeth that he is the propitiation and reconciliation not for our sinnes onely but for the sinnes of the whole worlde But the blessed Euangelist S. Iohn because he was a Iewe least the Lord should seeme to be an aduocate with his father for the Iewes onely not for other nations which as soone as they were called obeied of necessirie added for the whole world But the Lord Iesus separating you from them which are none of his saith I pray for them a loue who keepe my sayings and haue takeÌ„ my yoke For whose mediatour and high Priest he is he doth for good cause imparte vnto them alone the benefite of his mediation Hitherto Cyrill Let vs hear Prosper also in this answeare to Vicentius obiections clearly distinguishing on this manner As far forth saith he in his answere to the first obiection as you respect the greatnes and power of the price Or as you respect the our whole cause of mankinde so the bloud of Christ is the redemption of the whole world but they who passe the time of their life heere without faith and without the Sacrament of regeneration they haue no part in this redemption Wheras then in regard of the one whole cause of mankinde truely vndertaken by our Lord Iesus Christ all are well saide to be redeemed yet all are not freed from captiuitie withovt doubt the appropriation of redemption is theirs out of whome the prince of this worlde is cast dislodged and are nowe no longer â—ims of the diuell but meÌ„bers of Christ whose death was not so coÌ„municated vnto all mankind that it should effect the Redemption of these who were not to be regenerated and renewed in the spirit but so as that that which was by one example performed in behalfe of all might by the Sacrament be confirmed in some particulars For the potion of immortalitie being a confect of our infirmitie and Gods truth is of force in it selfe to profite all but if it be not drâ—nke it salueth not The same Prosper making answere to the demaÌ„ds of the FreÌ„ch-meÌ„ in plaine tearms alloweth of this phrase Christ died for the faithfull alone which these men condeÌ„ne as smelling of Turcisme his wordes are these Wheras then our sauiour is rightly said To haue beene crucified for the redeÌ„ption of the whole world in regard of the true and reall taking vnto him mans nature and in regard of the common losse wee sustained in the person of the first man Adam yet he may well be saide to be crucified only for those to whome his death was availeable For the evangelist saieth that Iesus should die for the nation and not for the nation onely but that he should also gather togeather in one the childreÌ„ of God which were scattered Thus far Prosper Gregorie saith The author of life gaue himselfe over vnto death for the life of the Elect. Innocentius 3. who liued a bont the 1200 yeere of our Lord thus writeth The bloud of Christ was shed FOR THE PREDESTINATE ALONE as touching the efficacy therof For the shedding of the righteous bloud for the vnrighteous was of so rich a price that if the whole world would beleeue in their Redeemer the snares of the Deuill should take bold of none Bernard saith Christ according to the fulnes of time indeed died for the wicked but according to Gods decree of Predestination for his brethren and friends Thomas on the 5. of the Apoc. writteh on this maÌ„ner Of the redeÌ„ptioÌ„ purchased by the passioÌ„ of Christ we may speak in a double sence signification either respecting the sufficiency therof so his passioÌ„ redeemed all because as coÌ„cerning himself he deliuered al For his passioÌ„ is sufficient to serue redeeme al yea if there were a thousand worldes as saith Anselme in his 2. booke and 14. Chapter Cur Deus homo c or els we speake therof respecting the efficacy in this sence he redeemed not all by his passion because all cleaue not fast vnto the Redeemer and therefore feele not nor perceiue the virtue of redemption The same authour againe saleth The merite of Christ as concerning the sufficiency thereof equally belongeth vnto all but not concerning the efficacy which happeneth partely by reason of free-wil partly by reason of Gods election by whome the effectes and fruites of Christs merits are mercifully bestowed on some and by the iust iudgment of God are withheld froÌ„ other some Lambard in his third book Distinct 22. ca. Christ offered himselfe vp to God the Trinity for almeÌ„ as touching the sufficieÌ„cie of the price paid but for the elect alone as touching the efficacy because he wrought salvation only for the Predestinate What should I say more where as these present proofes declare sufficiently that this interpretation of holy Scripture is not vpstart or profane but of ancient received in the Church and grounded on evident truth One only place of Peter Galatine a Monke indeed but yet a learned Divine and skilfull in the Hebrew I intend to alleadge that these clamorous punies novices in divinity may better see how that whatsoever is either vnknowne vnto them or standeth not with their monstrous inventions is not presently new-fangled heathenish Thus therefore he wel truely commenteth on these words of Esay My righteous servant shall iustifie many c. Although the passion of Christ ought to bee sufficient to wash away the sins of all men yet it washed not them all away but their sins only who shoulde beleeue in him repeÌ„t For this cause he saith And himselfe bare the sinnes of many Now omitting authorities let vs bring forth the reasons which this vpstart Pelagian progeny by their profane absurd opinion doth especiallie oppose against vs. They labour tooth and naile to prooue that Christ died for all why no man denieth it For this is the voice of Scripture They adde heerevnto that he died for all and everie particular man We deny not simply this their assertion although wee finde not where the scripture speaketh on this maÌ„ner They farther vrge that he died for all and evrâ—e particular both elect and reprobate for Cain David for Iudas and Peter for them which shall bee damned in like sorte as for them which shal be saved without all respect either of their faith or infidelitie This is a hard saying They run on still
9 He which is borne of God sinneth not but his seede remaineth in him XI But for al this it is not lawful for any maÌ„ froÌ„ this will of God to take occasion of sinning the more freelie or deferring and casting of the time of his repentance For that promise of the present eternall grace of God pertaineth to such as liue in true repentance and feare of God not in carnall securitie For all such as liue securely are in danger to be forsaken hardened by the iust iudgment of God and dying without repentance to perish euerlastingly but because of the vncertaine continuance of this life especially because of Gods anger against such as with securitie against coÌ„science abuse his mercy Mat. 24. 28. If the evil servant shall saie my Lord delaieth his comming c. And v. 24. Watch because yee kow not the daie the houre c. Rom. 2. 4. Or despisest thou the riches of his bouÌ„tie and patience c. XII The principal efficient cause of our conversion is the holie Ghost neither is any man converted but by his speciall favour But he effecteth it in meÌ„ of ripe yeares especiallie by knowledge of Gods word and faith there vnto given which is in all that repent in them alone so that neither faith is without conversion nor conversion without faith Psal 51. 12. Create in me ô God a cleane heart And v. 13. I will teach the wicked thy waies Ier. 3. 18. 〈◊〉 me 〈◊〉 Lord and I shall be converted because after thou diddest coÌ„vert mee I repented 1. Cor. 4. 15. I haue begotten you through the gospell Act. 15. 9. By faith the heart is clensed Heb 4. â— The word they hard profited them not because it was mixed with faith in them that heard it Iames 2. 17. Faith without workes is dead Rom. 14. 23. That which is not of faith is sinne XIII As therefore vnto faith so also to the effecting exercising furtherance of repentance in men God vseth many means or external helping causes as the good examples of others the punishments of the wicked the rewardes of the godlie especially crosses and chastisements Mat. 5. 16. Let your light c. Rom. 11. 11. By their destruction came salvation to the Gentiles to provoke them to emulation Also ver 21. If God spared not the naturall branches beware least hee spare not thee also Psal 58. 12. And men shal say verily there is fruit for the righteous doubt lesse there is a God that iudgeth the earth Ps 119. 71. It is good for me that I haue beene in trouble that I may learne thy statutes 1. Cor. 11. 37. When we are chastised we are instructed by the Lord. XIV The proper and perpetuall effects of true repeÌ„tance are confession of our owne vnworthines of Gods mercy and all good workes But things indifferent as fasting laying aside our comely costly attire c. are helps signes of repentaÌ„ce not alwaies or necessarily but such as may bee vsed at the discretion convenient occasions of the godly But eternall life and other Gods good giftes benefites are not effectes or deserued revvards but consequents free requitals of repeÌ„tance as also of faith good works Ps 51. Against thee only haue I sinned Dan. 9. 7. To thee O Lorde belongeth righteousnes but vnto vs confusion Mat. 3. 9. Bring forth fruits worthy of repentance 1. Tim. 4. 8. Bodily exercise profiteth little Luc. 17. 10. When yee haue done all say we are vnprofitable servants XV. As therfore al the elect are in this life coÌ„verted so none of the reprobate do truly repent but the more they are vexed with an evill coÌ„science feeling or fear of punishmeÌ„t so much the more falling into despaire they storme against God his iudgements turne themselues away froÌ„ God sin the more grievously and blaspheme openly or some time for feare of punishment or desire of glory or other commodities of this life they forsake their errors embrace and professe the truth abstaine from external offences and make a shew of holinesse being indeede hypocrites without faith loue or feare of God and therefore in the end fall quite away Examples are frequent of Caine Esaâ— Iudas Saul Ahab Esaie the fifty and seventh and one and twentith There is no peace with the wicked Matth. 21. 44. and Hebre. 66. They which haue once bin lightned after fall are not any more renued by repeÌ„tance 2. Pet. 2. 20. For if they after they haue escaped froÌ„ the filthines of the worlde by the knowledge of our Lord c. are yet entaÌ„gled againe therein overcome their latter ende is worse with them then the beginnâ—ng XVI The Papistes opinion touching repentaunce iâ— impious that contrition may bee and is sufficient for our sinnes and that it is a merit of remission of sins that confession or reckning vp al â— mans sins to the Minister is necessarie that the workes or rites coÌ„manded not by God but by the Ministers are necessary and satisfactions for the eternal punishments or those of purgatory due to our sins Psal 90. 11. Who hath knowne the greatnesse of thine angerâ— Tit. 3. 5 He hath saved vs not by those iust workes which we haue done but of his mercy by the wâ—shing c. Psal 19. 13. Who can vnderstande his faults clense mee from my secret faultes Esa 29. 13. Math. 15. 8. In vaine they worship me with traditions of men XV. OF THE LAW OF GOD. 1 A Law in generall is a sentence commanding that which is honest and binding the reasonable nature to obedience with a promise of reward if that obedience be performed threatning of punishment if it be violated 2 Of lawes some are divine some humane 3 Humane lawes are either civill or ecclesiasticall 4 The principall differences betweene divine and humane lawes are these that diuine laws do partly concerne Angels and men partly all and partly some men humane lawes concerne onely some men Secondly divine lawes besides externall actions doe also require the internall qualities and motions humane lawes commaunde only certaine externall actions Thirdly divine lawes propose not only corporall and temporall but also spirituall and eternall punishments and rewardsâ— humane lawes promise and threaten rewards and punishments only corporall and temporall Fourthly obedience to divine lawes is the end of humane laws humane must serue to the observatioÌ„ of divine laws Fiftly of divine laws some are eternall and some mutable all humane lawes are mutable Lastly divine laws can be abrogated by none but God humane lawes for probable causes many bee chaunged and abrogated by men XVI OF THE PARTS OF GODS LAW 1 THere are in holy scripture found 3. partes of Gods law That is to say Moraâ— Ceremonial and Iudiciall 2 The morall law whose summe is conteined in the ten commaundements is a doctrine agreeing with the eternall and immutable wisedome and rule of iustice in God discerning
good and evill naturally knowne and bread in reasonable creatures in the creation many times after repeated and declared by the mouth of God teaching vs that there is a God and what manner of God he is binding all reasonable creatures to perfect obedience conformity externall internal to that rule promising the favour of God and life eternal to all that performe perfect obedience and denouncing the anger of God eternal punishment to all that are not perfectlie conformable therevnto vnlesse there be granted remission of sins reconciliation through the son of God our mediatour 3 The law of nature before the fal was altogether the same with the moral law of god but the knowlege of God being after the fall obscured in mans minde the lawe of nature is now become only a part of the decalogue or ten commandements being obscure and maimed especially in the knowledge and worship of God for which cause also God repeated and declared againe in his church the whole body of his law 4 Ceremonial lawes are certaine precepts of ceremonies that is of actions and externall solemne gestures or such as must be performed in the publique service of God with observation of the self-same circumstances ordained either to signifie future things or for orders sake 5 Iudiciall lawes concerne the externall defence of discipline according to both tables of the decalâ—gue or concerning civil governmeÌ„t amongst the Iewes that is touching the order duties of magistrates iudgments punishments contracts and differences of being Lord or owner of ought 6 This distinction of divine lawes must be obserued both because of the difference of these laws which being neglected their right force and meaning cannot wel be vnderstood also that we may well iudge and instruct others in the abrogation and vse of the law 7 These are the differences betweene the lawe moral and ceremonial and iudicial lawes First moral commandements or precepts are naturally knowne ceremonial and iudicial are not 8 Secondly moral lawes binde al reasonable creatures ceremonial and iudicial were only prescribed to the Iewes 9 Thirdly moral lawes are ever in force ceremoniall and iudiciall are not 10 Fourthly moral lawes commaund external internall obedience ceremonial and iudicial coÌ„maund only obedience external which notwithstanding must be ioined with internal moral obedience 11 Fiftly moral lawes are general not limited with certaine circumstaunces ceremonial and iudiciall are special that is determined by certaine circumstances 12 Sixtly ceremonial and iudicial laws are types foreshewing some thing moral laws are not types but signified by types 13 Seventhly moral lawes are a principall vvorship of God or the ende of other lawes ceremonial and iudicial owe service to the moral that by them these may the better be obserued 14 Eighthlie lawes ceremonial yeeld to the morall but morall lawes yeelde not to the ceremoniall XVII OF THE VSE AND ABROGATING OF GODS LAW 1 THe ceremoniall and iudiciall lawes of Moses in respect of obedience due to them are abrogated by the comming of the Messias 2 The moral law is abrogated in respect of the curse not in respect of obedience due to it 3 Vses of the ceremoniall and iudicial lawes of Moses partly were partly are these First a schooling or leading vs vnto Christ that is a signifying or shadowing of spirituall and heavenly things in the kingdome of Christ 4 Secondly a distinction of Gods people from other nations 5 Thirdly an execution or putting in practise the law moral which requireth a limitatioÌ„ of many circumstances both in church coÌ„moÌ„weale 6 Fourthly â— testifiâ—ng of our obedience towardâ— God 7 Fiftly the sealing of Gods covenant by ceremonies which were sacramental signes 8 Sixtly a preservation of the Mosaicall policie til Christs comming by iudicial lawes which were the sinewes and forme of the common weale 9 Lastly a confirmation of the new testament by comparing the fulfilling of all things with the types 10 The morall law in time of our innocencie had other vses then now it hath as a perfect conforming of the life of man to GODS will a good conscience and sure confidence in Gods loue favour 11 In this our corrupt nature these vses it hath first a maintaining of discipline within and without the church 12 Secondly an acknowledgement of our sinnes which two vses pertaine vnto all men and are that pâ—dagogie or schooling of the law wherby we are led vnto Christ 13 Thirdly an information to the true worship of God which vse is peculiar to the renued or regetate 14 And these are the principal vses besides which there are also some others as namely a testimony that there is a God what maner of God he is 15 A note of the church which is distinguished by integrity purity of the law from all other sects 16 A testimonie of that excellency of mans nature which was before the fall which is restored vnto vs by Christ 17 A testimony of eternal life wherin the law shall be fulfilled seeing in this life it is not fulfilled and God made it not that it shoulde never attaine its proper and principall end OF THE EXPOSITION AND DIVIsion of the Decalogue 1 THe Decalogue or ten commandements coÌ„taining a summe of the whole law of God are to be vnderstood according to that exposition which hath beene delivered by Moses the Prophets Christ and his Apostles 2 The law of god requireth perfect obedieÌ„ce both inward outward in the mind wil hart actioÌ„s that is in our words deeds and external gestures 3 Our obedience to al the other commandemeÌ„ts must be referred vnto the first because the loue glory of God must be the impulsiue final cause of al our obedience 4 The interpretation of every law must be gathered from the end for vvhich it was made 5 For divers ends one the same vvorke may be coÌ„manded or contained in divers coÌ„mandemeÌ„ts 6 Precepts affirmatiue coÌ„manding do include also the negatiue and prohibition contrarily 7 Some principal kind of thing being coÌ„manded or prohibited other kinds also which are neere like vnto that are vniversally commanded or prohibited 8 Where the effect is commanded or forbidden there likewise we must vnderstand that the cause is also commanded or prohibited 9 With the relatiues their correlatiues also are coÌ„maÌ„ded becaus the on caÌ„not be without the other 10 There are two tables of the decalogue the first coÌ„priseth in 4. coÌ„maÌ„dements certaine duties to bee performed immediatly tovvards God the second teacheth in 6 coÌ„mandemeÌ„ts what duties must be performed towards our neighbour immediatlie but towards God mediatly that is towardes our neighbor for the coÌ„mandement glory of God 11 The precepts of the second table yeeld place vnto the precepts of the first 12 That is the truer divisioÌ„ of the decalogue which reckneth the second commandement of images the tenth of concupiscence OF THE FIRST COMMANDEMENT 1 The first table giueth precepts of duties toward God the
from sin Mat. 26. 26. 28. the bread wine is the body bloud of Christ And 1. Cor. 10. 16. It is called the communion of the body and bloud of Christ And so expoundeth it selfe Gen. 17. 11. Rom. 4. 12. Circumcision is a signe of the covenant Exod. 12. 27. The paschall lambâ— was a signe of the passeover Exod. 31. 14. The sabbaoth a perpetuall signe of grace and sanctification Heb. 9. 24. Ceremonies are similitudes types of true things Marc. 16. 16. He that beleeveth and is baptised shal bee saued Luc. 22. 21. The bread of the Lords supper is commanded to be eaten in remembrance of Christ 8 The lawfull vse of sacraments is when such as are converted obserue those rites which God hath commaunded for such ends as God ordained the sacraments The proofe That onelie is the lawfull vse vvhich agreeth with Gods institution but the institution comprehendeth these circumstances of persons rites and endes therefore these once broken the fignes are presentlie abused Esa Ier. 7. Psal 50. 9 In this vse the things signified are alwaies taken togither with the signes The proofe For thus much the rites do signifie the promise annexed to the rites doth containe as Mar. 16. He which shall beleeue and be baptised shall bee saued but God is true speaking to vs as well by signes as by wordes Therefore the signes are not in vainâ— though the things be taken in one sorte the signes in an other 10 But without the vse appointed by God which is not without conversion neither the ceremonies haue the nature of a sacrameÌ„t nor gods benefits thereby signified are receiued with the signes The proofe The signes of the covenant confirme nothing to them which keepe not the covenant or substitute others in their places or refer them to an other end but sacraments are signes of the covenant wherby God bindeth himselfe to grant vs freelie remission of sins eternal life for Christ ergo they confirme not them in the grace of God which are without faith and repentance or vse other rites or to other purpose then God hath appointed Besides it is superstitious and idolatrous to attribute the â—estâ—fying of Gods grace either to an externall worke without promise or to a worke devised by men Wherfore this abuse of sacraments hath not the grace of God annexed vnto it or confirmeth any man therin as it is said Rom. 2. 25. CircuÌ„cisioÌ„ availeth if thou keepe the law but if thou be a traÌ„sgressor of the law thy circumcision is made vncircumcision 11 The Godly receiue these signes to their salvation the vvicked to their condemnation but onely the godly can receiue the things signified to their salvation The proofe Vs saith Peter vz. which beleeue amongest whome hee reckneth himselfe baptisme saveth not the washing away of the filth of the flesh but the request of a good conscience vnto God And Paule 1. Corinth 10. 16. the breade which wee breake is the communion of Christs bodie And whereas the Sacraments are an external instrument wherby the holy Ghost cherisheth preserveth our faith is followeth that as the preaching of the word so they also further the saluatioÌ„ of the faithful But contrariwise the wicked by abuse of sacrameÌ„ts coÌ„teÌ„pt of and his benefites which are offered them in the worde sacraments and confession of that doctrine which with a trewe faith they do not embrace heape vnto themselues the anger of God and fearfull punnishment according to these sayings He that offereth an oxe is as if he killed a man hee which offereth a ramme is as if hee slew a dog c. Esa 66. 3. He which eateth and drinketh vnworthily eateth drinketh his owne damnation not making any difference of the Lordes bodie for this cause manie amongst you are weake and sicke and many are fallen a sleepe 1. Cor. 11. 27. But the things signified because they are receaued only by faith and are either the true causes of saluatioÌ„ or saluatioÌ„ it selfe namely Christ and his benefittes they neither can be receaued by the wicked nor of any but vnto saluation as Christ saith Ioh. 6. 12. But in the elect after they are converted the fruits of a sacrament though vnworthily receaued do in the end follow The proofe The promise and the signes of that promise which hath a coÌ„dition of faith annexed vnto it are ratified and take effect whensoeuer the condition is performed but such 〈◊〉 the promise which is signified and confirmed by the sacraments therfore if there be faith beleeuinge the promise and signes whether in the vse or after the things promised and signified are then receaued I might deale with thee as thou hast done when thou didest despise the oath in breakinge the couenant Nevertheles I will remeÌ„ber my couenant made with thee in the daies of thy youth wil coÌ„firme vnto thee an euerlasting couenant 13. Of sacraments some are once onely to be receaued some often-times some are to be ministred onely to those of ripe yeares others euen to infants also according as they are ordained for once making a couenaunt with all those that are conuerted and which are to be receaued into the church as circumcision and baptisme or instituted to renue the couenant and preserue the vnitie and fellowship of the church after our fall coÌ„flict against temptatioÌ„ as the arke the paschal lambe with other sacrifices the Lords supper The proofe The iterating or renewing of baptisme is no where commaunded the reason is manifested because those sacraments are instituted to be an initiating or solemn receauing into the church which is euer firme to him that repenteth or persevereth But the iteratioÌ„ of the vse of other sacraments is commaunded as in sacrafices in the Paschal lamb in worshiping before the arke in sanctifying and clensing it is apparent Also of the Lordes supper it is said As often as yee do this yee shall shew the Lords death The reason is because they are testimonies that the couenant begunne in circumcision baptisme is ratified and firme to him that repenteth And this often exercising of our faith is necessarie 14. The thinges common to the sacramentes of the new and olde testament are those which are before set downe in the definition of a sacrament The differences betweene both are these that the sacraments of the olde testament did prefigure Christ which was then to 〈◊〉 the sacramentes of the newe testament represent vnto vs Christ with all his benefits being alreadie come the olde were others and more rites as circumcision sacrifices washings the Pascall lambe the sabbaoth worshipping before the arke c the new are likewise others and onlie tvvo baptisme the supper of the Lord the old were obscure the new are more plaine easie the old were commanded to Abrahams posteritie their housholds the new to the whole church culled and collected out of Iewes and Gentiles The proofe That one definition serveth for the sacraments of both new and
or sin as it is a motion or triall or exercise or chastisement of the godly or a punishmeÌ„t of the evil so it is from Gods prouideÌ„ce effectiuely that is so that God is the author of it but as it is sin not effectiuely but permissiuely 8. Now this permission is not a ceasinge of Gods prouidence and working in the actions of evill men wherby it may come to passe that those actions may seeme not to depend of any other cause then of the creatures which aâ—â—â—gents but a withdrawing of his heauenly grace wherby God executinge the decree of his will by reasonable creatures eyther doth not reveale vnto the creature his will which will haue that action done or ells boweth not the will of the creature to obey this diuine will in that action Which so standing the creature sinneth necessarilie in deed but with all voluntarilie and freely by Gods most iust iudgment whiles God by it bringeth to passe the iust good worke of his will prouidence 9. God therfore will haue those actions motions which the Divells men by sinning doe effect to come to passe as they are motions and executions of Gods iust iudgment but as they are sins he neither willeth nor appoueth nor effecteth them though he forbid hate horiblie punnish them yet notwithstanding in Divels men â—e suffereth them to concur with his iust actions whilest for verie good reasons most iust causes he doth not effect in them by his spirit the performance of these actioÌ„s iustely that is according to the prescript of Gods will 10 Neither is God therfore the author of confusion which is in the actions of the evill for what they will do inordinatlie that is against the coÌ„maundemeÌ„t of God that God will haue done in excellent most wise order Lastly euen sinnes themselues as they are sins be done by Gods providence though not effecting yet permitting prescribing them boundes directing theÌ„ whither it pleaseth him 11 Neither is God by this doctrine made the author of sin because the sin of the sinfull creature doth by accident concur with the good and iust worke of God which he in his owne couÌ„sel determineth by the sinfull creature executeth And therefore in respect of Gods will those actioÌ„s are iust and right which in respect of the wicked by whom they be done are sinnes 12. And these things are manifest first by the vniversall nature causes effects being such of theÌ„selues naturally or by accideÌ„t For wheÌ„ the same effect hath many causes some good some badde that same effect in respect of good causes is good in regard of bad causes is bad good causes of theÌ„selues naturally are the causes of good effects but by accideÌ„t of euil effects or sins which is fouÌ„d in the effect by some other euill or sinful cause coÌ„trarywise euil causes are of theÌ„selues the causes of evil but by accideÌ„t they may be causes of that good whith is fouÌ„d in the effect 13. Secondly the truth of these matters appeareth by the immutable nature of God the fouÌ„taine and author of all good For Gods wokes are equaly good whether he effect theÌ„ by evil or good instruments neither are they battered by good or made worse by evill instruments seeing their iustice and goodnes dependeth not on the nature of the instruments but of God which maketh vse of the instruments but on the other side the creatures can neither be nor continue good nor do anie thing that is good except God make them good vphold theÌ„ in goodnes so governing theÌ„ that they may work that which is good with God who by theÌ„ worketh that good which he will 14 Yet hereby we do not attribute vnto God coÌ„trary wils For God wil wil not the same actioÌ„s in divers respectes Hee will as they are conformable to his most iust iudgement and order and he will not but rather hateth and detesteth yet permitteth them to be done as they are contrary to his order and law against which they are committed by the wicked 15 Neither doth the necessity of consequence which happeneth to the events by the immutable decree of Gods providence take away that contingeÌ„ce or casuality which they haue froÌ„ the mutable nature of second causes or from the power liberty of God whereby he so decreed from al eternity if we distinguish rightly betweene both as that there is a respect betweene causes working immutablie or mutablie For thereby euerie man may see that the same effect proceeding froÌ„â—auses partly mutable partly immutable may wel be called coÌ„tingeÌ„t in respect of mutable causes and necessary in respect of causes immutable 16 Neither doth this immutable providence of God derogate ought from the vse of teaching our desire of wel-doing as if these things were in vaine or to no purpose for admitting a first cause it is not necessarie to denie the second causes nor the first admitting the secoÌ„d And God hath promised to saue vs not without but by these means and hath for this reason coÌ„manded vs to vse theÌ„ expecting the good successe of them from him 17 But when God in scripture is denied to will the actions of Divels or sinful men that is to bee vnderstood as they are sins or to that end wherevnto they are done by divels meÌ„ not as they are actions or done vnto that end which God in the order of providence respecteth For actions are distinguished by their endes 18 The church thus perswaded her selfe and teaching others of Gods provideÌ„ce doth vtterly coÌ„demne detest the furies madnes of Epicures and Academiques with the devises of all others which wil haue gods provideÌ„ce either to be none at al or not to exteÌ„d vnto all things in the world or els to be only a certain kinde of fore-knowledg in God not any decree and execution 19 As much it condemneth the blasphemies and errours of the Manichees Stoickes Libertines and others which make GOD the authour of sinne or take from him his libertye whereby from all eternitie hee made his decrees or else abolish the operations and vse or differences of second causes working either necessarily or contingently or voluntarily freely 20 This doctrine is to be retained in the Church for Gods glory that so it may appeare that God is the governour of all things yet not the author of sinne but the most free and excellent effector giver of all good things It is also so necessarie for our instruction and comfort that we may become thankefull vnto God as being the well spring of all goodnes and patiently suffer evils as happening vnto vs by his will perswading our selues that all things shal serue for our salvation that acknowledging God to bee the author of punishments we might amende not despaire of Gods helpe though we be left destitute by second causes that we trust not in our selues but in feare of
God aske all good things of him that wee may know that God taketh especial care of his church that we iudge not rashly of the works counsels of God that we contemne not others because God of his free boūty hath bestowed better giftes vpon vs that in all things wee follow the will and order prescribed vnto vs by God 10 OF SINNE 1 ONly the doctrine of the church sheweth entirely the nature causes and effects of sinne 2 Sinne is whatsoeuer disagreeth with the lawe of God that is any defect or inclination or actiō against the law of God offending God and making the offender guiltie of temporall punishmēt and eternal except remission be granted for our meadiator the sonne of God 3 Every sinne is either actuall or originall 4 Originall sinne is the guilt of all mankinde for the fall of our first parentes and a privation of the knowledge and will of God in our minds and of our inclination to obey God in will and hart with an inclinatiō in both to resist the law of God following the fall of our first parents and derived from them to al posterity so corrupting our whole nature that for this corruption we are all guilty of Gods everlasting wrath and can doe nothing acceptable to God except remission be granted for the sonne of God our mediator renuing of nature by the holy spirit 5 Actuall sinne is every action in minde will or heart or in externall partes and members erring from God or a leaving of those things vndone which the law of God commandeth to be done 6 Every sinne is either raigning or not raigning in vs which some call mortall or veniall 7 Sinne raigning is that against which the sinner doth not resist by the grace of the holy spirit renuing him to eternall life therefore he is endaungered to eternall death except he repent and obteine remission by Christ 8 Sinne not raigning is that against which the sinner doth resist by grace of the holy spirit renuing him vnto eternall life and therefore he is not eudangered to eternal death because he repenteth and obteineth remission by Christ 9 Everie sinne in its own nature is mortal that is deserueth eternal death but it is made venial that is it doth not bring eternall death in the regenerate by reason of grace for Christes sake 10. Everie sinne is either against conscience or not against conscience 11. Sinne against conscience is when hee which knoweth the will of God of set purpose doth against it 12. Sinne not against conscience is that which is cōmitted by one ether not knowing the wil of god or else is acknowledged by the sinner to be a sin and is bewailled yet cānot perfectly be avoided in this life as originall sinne and manie sinnes of ignorance and infirmitie 13. Every sin is either vnpardonable against the holy Ghost or pardonable not against the holy Ghost 14 Sin vnpardonable or against the holy Ghost is an oppugning or casting away of Gods truth of set purpose after the mind by testimony of the holy Ghost is instructed confirmed in the truth which sin they that cōmit are punished by God with blindnes so that they neuer repēt consequently neuer obtaine pardon 15. Sins pardōable or not against the holy Ghost are al other sins wherof some repēt and some doe not 16. Al that are elected by God vnto eternall life are so vpheald by him that they neuer sin against the holy Ghost 17. There doe abide some reliques of sinne in all the regenerate as long as they are in this life first original sinne secondlie manie actual sinnes of ignorance omission and infirmitie which notwithstanding they acknowledge and bewaile resist them and therfore they retaine a good conscience remission of sinnes thirdly some runne oftē times into errors crossing the verie groūds or into sins against conscience for which they loose their good conscience and consolation and gifts of the holy Ghost and should be damned if they did perseuere therein to their liues end they perish not in them because they repent in this life 18. There is a threefold difference wherby sinners regenerate differ from the wicked first a perpetual purpose which God hath to saue them secondely certaine and sure repentance at the last thirdely some beginning of faith cōversiō ever in their sinnes which at some times is greater of more force and so wrastleth against sin that they slip not into errors against the groundes nor into sins against conscience at other times lesser more feeble is for a time ouercome by temptations yet preuaileth so far that they never quite revol◠frō God which were once truely conuerted And therfore sin in the regenerat is either to be termed only not raining or els if errors against the foūdatiō or sins against cōscience may be called raining sins as some tearme thē this raigne of sin must needes be diligently distinguished in those that be regenerated and those that be not as that God is in deed grievously angry even with the regenerate when they sinne yet ever with a purpose of amēding and saving them and that in them all waies remaineth some sparkle of faith and conversion some hatred of sinne which is an enemy there vnto so that they do not simply without any resistance giue over themselues vnto sin delight therein as do the wicked which sinne without any resistance and with all their hearts 19 Every sinne is either a sinne of it selfe and in its owne nature or els by accident 20 Sinnes of themselues or in their owne kinde and nature are all such as are forbidden by the law of God 21 Sinnes by accident are such actions of men not regenerate as are indeede commanded by God yet displease him for many defects and sins cōcurring in the wicked or actions indifferēt which are done with scandal 22 God is the cause of no sinne but the wil of divels and men of their own accord turning themselues from God is the efficient cause of al sinnes the efficient cause of originall sinne in men is the fall of our first parents but originall sin is the precedent cause of all actuall sinnes which followed vpon the first fall 23 The effectes of sinne are punishments temporal and eternal and because God punisheth sins with sinnes therefore sinnes following are effectes of sinnes precedent 24 But although all sinnes deserue eternal damnation yet all sinnes are not equall but as there are degrees of punishments so also there are degrees of sinnes in Gods iudgement 11 OF FREE WILL. 1 FReedome of wil in God reasonable creatures is a faculty of chusing or refusing that which reason perswadeth to be chosen or refused of their owne proper motion without any constraint 2 And that is called free which is indued with that facultie the word arbitrium signifieth the wil it selfe but such a will as followeth or refuseth the iudgement of