none Answere It is free vnto God to saue either al or none or some for he was not bound to vs that he should saue vs. Rom. 11.35 Who hath giuen vnto him first and he shal be recompensed Yet is it necessarie that he should saue some not by any absolute necessitie but by such as is called necessitie by supposition First because God hath most freely and vnchangeably decreed The necessitie not absolute but depending on the vnchangeable will and decree of God promised this deliuerie published A syllogisme thereof may be framed on this wise It is impossible that God should either lie or deceiue But God hath auouched and promised by an â—th that hee will not the death of a sinner but will that hee bee conuerted and liue The conuersion therefore and deliuerie of man not onelie may bee wrought but necessarily also is wrought Secondly In the beginning God created maÌ„ that he might for euer be magnified of him Epes 1.6 He hath made vs to the praise of the glorie of his grace And Psalm 89.48 Hast thou made al men for naught Wherefore seeing God is not frustrated of the end of his counsels it is necessarie that some be deliuered Thirdly God did not in vaine send his sonne into the world and deliuer him ouer vnto death Iohn 6.39 I came downe from heauen to doe his will which hath sent me And this is the fathers will which hath sent mee that of al which hee hath giuen mee I should loose nothing Mat. 9.13 I am come to call sinners to repentance 18.11 The Sonne of man is come to saue that which was lost Rom. 4.25 He died for our sinnes and is risen againe for our iustification Fourthly God more enclineth to the exercising and setting forth of his mercy than of his anger But he sheweth his anger in punishing the wicked Therefore he must shew his mercy in sauing the Godly 4 What manner of Deliuery this is THe deliuerie and setting of man at libertie is necessarilie compleat that is in al ponites perfect Our deliuerie most perfect euen from both euils both of crime and of paine First because God is not a deliuerer in part onely but saueth and loueth perfectly those whom hee saueth 1. Iohn 1.7 The bloode of Iesus Christ cleanseth vs from all sinne to witte as touching both the formall partes thereof the guilt and the corruption of sinne Secondly because he doth perfectly punish the wicked that his iustice may bee exactly satisfied by their punishment Therefore doth hee perfectly deliuer the godly from punishment because he is more inclining propense to mercy than to anger Thirdly because we were fully perfectly lost in Adam But Christs benefit is not imperfecter or of lesse force than the sin of Adam which it would be if he did not perfectly deliuer because al haue lost al their righteousnesse saluation and blessednes in Adam Therefore righteousnes and felicity is restored by Christ Each of these deliueries both from the euill of crime and from the euil of paine or punishment is necessarily perfect Because the image of God glory and blessednes which is restored vnto vs by Christ our redeemer is more glorious greater than that Our deliuerie from eternall death perfect in this life from other calamities in the life to come which we lost in Adam Our deliuery from euerlasting death or damnation is most perfect euen in this life both as touching the parts thereof and also in degree Because Christs satisfaction for our sinnes which is imputed vnto vs is a most perfect conformity and correspondence with the law of God Now from other calamities we shal be fully deliuered in the life to come when as the remnants of sin in vs shal be vtterly abolished In the meane season they are mitigated vnto the godly euen in this life turned into fatherly chastisements Our deliuerie from sinne in part here by regeneration but perfect in the life to come Our deliuery from crime or sinne by regeneration is perfect not at once in a moment but successiuely by degrees For in this life it is perfect as concerning the partes thereof but as by a beginning onelie that is all the partes of obedience are begunne in the redeemed or beleeuers so that as long as we liue here it is daily augmented by new accessions and encreasings But after the departure of the soule out of the body this deliuerie is perfecter because then man doeth wholy cease from sinne After the resurrection and glorification it shall bee most perfect both as touching the partes thereof and in degree For then shall God bee all in all that is hee shal immediatly blesse vs with exceeding happinesse so that nothing shall remaine in vs repugnaunt to God but whatsoeuer shal be in vs that shal be of god But now there is somewhat in vs which is not of GOD euen sinne it selfe 5 By what meanes mans deliuerie may be wrought THe meanes whereby we may be deliuered from the curse and beeing reconciled to God may be accounted iust before him is only one euen a full and condigne or worthy satisfaction that is punishment for sinnes committed or obedience omitted For the Lawe The law being transgressed no satisfaction but by suffering due punishment when as wee haue not perfourmed obedience dooth iustly exact punishment of vs this being sufficiently paied wee are receiued of God into grace and beeing indued with the holy spirit are renued to the image of God that wee may hence-forward obey his Law and enioy euerlasting blissefulnes Beeing therefore reconciled vnto God by satisfaction most fully perfourmed vnto the Law we are deliuered then from sinne also that is from corruption it selfe by regeneration that is by the forcible working of the holy Ghost abolishing it in vs and restoring true holines and righteousnes heere by beginning it and in the life to come also by perfecting and absoluing it This deliuery is necessarily knit with the former as a necessary effect with his proper nearest cause For God wil of that condition accept of this satisfaction and for it pardon our sinne so that wee leaue off to offend him hereafter thorough our sinnes and be thankfull vnto him for our sinnes pardoned and other his benefites For to bee willing to bee receiued into Gods fauour and yet not to be willing to cease from sinning is to mock God Wherfore they who are receiued of God into fauour are withall regenerated and satisfaction is the cause as of acceptation so also of regeneration Now that if satisfaction or sufficient punishment come not betweene there is no deliuery from the guilt or from sinne it selfe the cause hereof is gods great iustice and truth which his mercy dooth no way ouerthrowe Deut. 27.26 Cursed bee hee that confirmeth not all the woordes of this Law to doe them Matth. 5.18 It is not possible that one iot of the Law should fall that is be frustrate till al thinges
paied for vs and imputeth it vnto vs that it maie no more bee necessary for vs to bee subiect vnto euerlasting damnation But his obedience or purity of life that is perfect loue of God and our neighbour hee perfourmed for himselfe not for vs neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it in that he is man For euery reasonable creature in that he is a creature oweth perfect conformity and correspondence to the Lawe and his creatour 2. If Christ had perfourmed his obedience vnto the Lawe for vs wee surelie should bee no longer bound vnto it as neither is it necessarie that wee should susteine euerlasting punishment for our sinnes because they were once punished in Christ 3. The Lawe and iustice of God doth not exact both together that is both obedience and punishment but the one of them onely that is either obedience or punishment The third way that Christ dooth fulfill the Law is by fulfilling of it in vs by his spirite when as he regenerateth vs by it and maketh vs able that euen in this life we may beginne both inwarde and outwarde obedience which the Law requireth of them who are reconciled to GOD and may perfourme that wholy and fully in the life to come Fourthly hee fulfilleth the Lawe by teaching it and by purging it of errors and corruptions and by restoring the true vnderstanding of the Scripture or sacred doctrine For as it appeareth by the Euangelist S. Matthew the Scribes and Pharisies had so corrupted the spirituall meaning of the Lawe wholly restraining it to bodily actions that Christ was enforced thereby to giue the right sense of manie places thereof and so by the light of the trueth to scatter the mist of their corruptions Our Mediatour was to bee true God 3 It was requisite that hee should bee God not an imaginary GOD and onely adorned with excellent giftes aboue all the Angels and Sainctes but very god by nature and that chiefly for these causes which here followe The first is that hee might bee able to sustaine the infinite wrath of GOD or greeuousnesse of punishment which shoulde bee temporall and yet equiualent to eternal paines Nowe a mere creature by reason of his infirmity woulde haue beene brought to nothing or beeing oppressed by the weight of so great a punishment would haue remained for euer subiect vnto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediatour and all the sinnes of all men which was altogether required by the infinite iustice of God it was behoouefull that that person shoulde bee of infinit strength and so to bee GOD who should suffer without falling into despaire or beeing brought vnto nothing a punishment finite in time but in greatnesse and worthinesse or valewe infinite Nowe necessarilie was that punishment finite in respect of time Because that our Mediatour might accomplish the benefite of our Redemption and nowe when it was perfectly merited apply it or bestowe it vpon vs by his forcible working that is might effectually saue vs it was necessary that hee shoulde by his power overcome death and first depell it and shake it off from himselfe These thinges coulde not haue beene doone by a meere man who of what strength soeuer hee bee cannot by his owne force or power wrastle out of the handes of Death Wherefore it was requisite that the Mediatour shoulde bee God Obiection No mere man able to perform the punishment due for sinne But a meere man was able by his obedience perfectlie to fulfill the Lawe Aunswere If wee graunt this yet that obedience coulde not haue beene a price for anothers debt because himselfe shoulde haue beene bound to perfourme it as beeing man It was required therefore that our Mediatour shoulde pay a sufficient punishment for vs which hee shoulde not haue been able to beare and ouercome Wicked men Diuels satisfie in neuer satisfiing except hee had beene withall true GOD. For not the Diuels themselues are able to sustaine the waight of Gods wrath much lesse shoulde wee men bee able to doe it Reply But all the Diuels and wicked men are constrained to beare sustaine the wrath of God Therefore creatures doe beare and sustaine it Aunswere They indeed beare the immeasurable wrath of God and sustaine sufficient punishment but so that the wrath of God is neuer satisfied by them and so they neuer recouer out of punishment For their punishment is extended to all eternitie The wicked die neuer dying But the Sonne of God did so beare the burden of Gods wrath that after he had satisfied for our sinnes hee did shake off that burden and draue it away both from himselfe and from vs. Why Christes punishment being but temporal was yet equiualent to eternal For his temporarie punishment was equiualent to eternall 1 In respect of the worthinesse of the person for the Sonne of God did suffer Acts. 20.28 God hath purchased the Church with his own blood Rom. 8.3 God hath sent his Sonne 2. For the grieuousnesse of the punishment because hee sustained the torments and the feeling or sense of the wrath of God and the horrors of death for the whole world He descended into hell Psal 18.5 The sorrowes of hel haue compassed me about Deutr. 4.24 God is a consuming fire Isay 53.10 He hath laid the iniquity of al of vs vpon him hee would breake him c. And hence is it also vnderstood why christ did so greatly tremble at death whereas many Martyrs haue without feare or trembling offered their throate to the persecutors But it was necessarie that it should be a finite punishment because otherwise there had beene no satisfaction if it had beene intended for euer The second cause is that his punishment might be a sufficient and full woorthy merit and ransome for the purging of the sinnes euen of the whole world and for the repairing of that righteousnesse and glorie which they had lost The worthines of this price must be infinit therfore so must the person also be himselfe which paieth such a price For that the creator suffered for the sinnes of the woorlde is by infinite more than the death of al the creatures and the conformitie or correspondence of all the Angels and holy men with God Wherefore the Apostles when they speake of Christs passion euer almost make mention of his Godhead Acts. 20.28 God hath purchased the Church with his blood 1. Iohn 1.7 The blood of Iesus Christ cleanseth vs from all sinne Ioh. 1.29 Behold the Lambe of God which taketh away the sins of the world Yea God himselfe in Paradise ioyneth these two Gen. 3.15 The seede of the woman shal breake thine head and thou shalt bruse his heele Wherefore not only the woorthinesse of the person himselfe doth declare the worthinesse of this price but also the multitude and greatnesse of sinnes which are committed from the beginning of the world
God is WHen it is demanded who is the tru god Wee must acknowledge God to bee such as himselfe hath manifested himselfe to bee we are to hold most firmly and surely that he alone is the tru god who euen from the beginning of mankinde did not onely manifest himselfe in the nature of thinges by the steppes and prints of his diuinity shining therein but especially in the Church by his woord deliuered and other famous testimonies of miracles deliueries and consolations wherby he plainly teacheth whom what he will be acknowleged and published by vs to be and that he is not acknowleged or woorshiped of any but of them who thinke according to this word both of him and his will neither is the true knowledge of him founde else-where than in this worde The certaintie of this position is hereof most manifest for that all those who imagine GOD to bee other in essence or nature or will than hee hath testified himselfe to bee in his owne manifestations and reueilings doe not embrace and woorship at all the true GOD but an other thing of their owne framing in steede of the true GOD according to these sayings Iohn 4.22 Ye woorship that which ye knowe not we woorship that which wee knowe for saluation is of the Iewes And cap. 5. vers 23. He that honoreth not the sonne the same honoreth not the father which hath sent him Gal. 4.8 But then when ye knewe not GOD yee did seruice vnto them which by nature are not Gods Eph. 2.12 Ye were at that time without Christ were aliants from the common-wealth of Israell and were straungers from the Couenaunt of promise and had no hope and were without GOD in the world Act. 17.23 Whom yee then ignorantly worship him shew I vnto you 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father But against these thinges seemeth that to bee which Paul saith to the Rom. 1.19 That that which may bee knowen of GOD is manifest also in men estranged from christian Religion for that GOD hath shewed it vnto them For the inuisible thinges of him The glimse of nature not sufficient to shew who is the true God that is his eternall power and Godhead are seene by the creation of the world beeing considered in his woorkes to the intent that they shoulde be without excuse And Act. 17. That GOD in former ages did not leaue himselfe without witnesse and that out of the whole nature of thinges but chieflie by the minde of man and the difference of thinges honest and dishonest and by the punishments the of wicked it may in some measure bee gathered not onely that there is a GOD but also what hee is and therefore manie thinges are found to haue beene spoken truely by the heathen and others concerning the vnitie and nature of GOD. But to these obiections wee aunswere that there are indeede some true thinges concerning GOD manifested otherwise also than by the worde deliuered to the Church but by them notwithstanding who is the true GOD cannot bee shewed and that for two causes For first those thinges by themselues are not sufficient For to the knowing of the true God it is requisite that wee knowe and professe not some thinges onely but all thinges which hee openeth of himselfe and woulde haue knowen Moreouer these selfe same true testimonies of God also which remaine in mens minds and in nature all they by reason of a naturall blindnesse in them and prauitie doe manie waies corrupt who in weighing of them followe not the light and interpretation thereof drawen from the worde of God deliuered to the Church when as euen of these thinges which might bee knowen by the helpe of nature manie thinges they doe not knowe manie they faine of their owne which haue nothing agreeing with the nature and wil of God and those thinges which they do retaine in shewe of wordes professe they farre otherwise vnderstand than they are proposed of God and declared in his word and in the Church vnderstoode and so beholding and sounding in their mouth true sentences and sayinges concerning God conceiue neuerthelesse and foster false opinions of him in their mind This answere S. Paul himselfe expresseth Rom. 1. when he addeth That they are inexcusable because that when they knewe god they glorified him not as god Now albeit Philosophicall wisedome cannot therefore shew who is the true god for that concerning the essence nature wil and workes of god The voice of nature concerning god neither to bee reiected nor contemned either in respect of insufficiencie or of mens misconstring it so much as is necessary to bee knowen it doth not teach is diuersly depraued by men so that out of the Church remaineth no true knowledge of god yet neuertheles that voice of the nature of things concerning god ought not for these causes to bee reiected as false or contemned as fruitles For neither is that straight waies false in it selfe which is peruerslie constred of men neither fruitles for al things nor to al men which auaileth the reprobate nothing at all to euerlasting saluation For god will also out of the Church bridle the lewd dissolute by the testimonies which their conscience punishments giue of his will anger and iudgement and according to them will hee haue the life and manners of men ruled Hee will haue mans corruption and his iustice made more conspicuous and cleare in punishing them who stubburnely withstand the knowen truth He wil by natural testimonies mens conscience shewing the imperfection thereof haue men stirred vp to seeke the true God in the Church as it is said Act. 17. That men were therefore placed in the theater of the worlde that they should seeke the Lord if so be they might haue groaped after him and found him Hee will also haue them who are conuerted to him to be more confirmed by the consent of nature and the worde as the often alleadging of naturall testimonies in the Scriptures declareth Lastly he will the imperfection of naturall knowledge being considered haue mens ignorance concerning God acknowledged his mercy magnified who discouereth and openeth himselfe in his woorde God cannot bee defined 1. Because he is immense 2. Because his essence is vnknown vnto vs Yet some way hee may be described which description comprehendeth his attributes or properties the persons principal woorks and by these three is the true God discerned from all false Gods The description of God according to the rules of Diuinitie After this sort then is God Theologically described God is a spiritual essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe vnmutable and of an immense power wisedome goodnesse true iust chast mercifull bountifull most free angry and wrath with sinne which essence is the eternal father who frō euerlasting begot the Sonne according to his Image and the Sonne who is the coeternall Image of the father
effectually those actions which are sinnes hee doth indeed detest them as they are sinnes and when he commaundeth obedience he doth in earnest exact it of al. But this wil of signification or commaundement of God doth not testifie or declare what he wil woorke in all but what agreeth with his mind what he alloweth what he requireth what euery one oweth vnto him God therefore dissembleth not neither is contrary to himselfe because he doth not in al places nor at al times manifest his will vnto his creatures and his will of punishing is not disagreeing from his Law The fourth Sophisme of Contingency and liberty or freenesse Gods gouernment doeth not take away but establish the liberty of the creatures will THat which is doone by the vnchangeable decree of god is not done contingentlie and freely But al thinges are doone by the vnchaungeable decree or counsel or prouidence of god Therefore nothing is done contingently and freely Aunswere The Maior is either particular and so concludeth nothing or beeing generally vnderstoode is most false For an effect which is the some in subiect and matter is chaungeable and vnchaungeable necessary and contingent in respect not of the same cause but of diuerse of which togither it is produced doth depend and whereof some are chaungeable some vnchaungeable In respect therefore of second and neerest causes some effects are necessarie and certaine which are produced out of causes alwaies woorking after one sort some are changeable which haue a changeable cause that is such as is not alwaies woorking after one sort and producing the same effects In respect of the first cause namely the decree of god which is vnchangeable all effects are vnchangeable and most certaine euen those which in respect of second causes are most vncertaine As that the bones of Christ should not be broken it was a thing contingent in respect both of the bones which in their own nature might as well haue beene broken as not broken as also of the souldiers who as concerning the nature of their will might haue chosen to doe either but in respect of the decree of god it was necessary for by his decree were the wils of the souldiours so ruled that they could not then neither would choose the contrary Wherfore the vnchangeablenes of the decree of God which is a necessity by supposition or conditional dooth not take away either the contingency of euentes or the libertie and freenesse of a created will but rather maintaineth and confirmeth it For GOD accomplisheth his decrees by reasonable creatures according to the condition of their nature when as by obiectes represented and shewed to their vnderstanding hee enclineth and bendeth their will that it shoulde with free and inwarde motion choose or refuse that which seemed good from euerlasting to GOD and was decreed of him For if when God worketh well by euill creatures there is not taken away in them through the decree or prouidence of God and his good woorking that which is accidentall to them that is corruption how much lesse shall that bee taken away which is essentiall vnto them euen to woorke freely So the blessed Angels are chaungeably good as concerning their nature but they are vnchaungeably and necessarily onely good according to Gods decree and directing of them and yet freely so that howe much the more effectually they are mooued by the spirite of God so much the more freely and with greater alacritie and propension they will and doe onelie that which is good Iudas the Iewes Herode Pilate the souldiours deliuered and crucified Christ freely with great willingnes pleasure yet they did whatsoeuer the hande counsel of god had determined before to be doone Acts. 4 28. 2. Ob. That which is done by the vnchangeable decree of god is not don cōtingently but necessarily Al things are don by the vnchangeable decree of god nothing therefore is doone contingently neither by fortune or chance but al necessarily which is the Stoicks doctrin of fate or destiny Here before we answere to this obiectiō we must know the significatiō of the words the difference between the opinion of the Stoicks and Christians NECESSARY is that which cannot be otherwise than it is CONTINGENT is that The difference between necessarie and contingent thinges which is indeede or is done but might notwithstanding not haue bin or haue bin done otherwise Necessity therefore and contingency is the order which is between the cause and the effect vnchaungeable or changeable And because the effectes followe of their causes vnchaungeably either in respect of the nature it selfe of the causes or in respect of som external cause which designeth and appointeth another cause to a certaine effect and because also the effects themselues cannot be more vnchāgeable than are their causes therefore there is said to be a double necessity The difference betweene absolute necessitie and necessitie of consequence or supposition One absolute or simple which is of them whose opposites or contraries are simply vnpossible in respect of the nature of the cause or subiect whereof it is affirmed As are the essential personal properties of god to wit god is god liueth god is iust wise c. God is the eternal father son holy ghost The other is necessity of consequence or by supposition which is the immutability and vnchangeablenes of those effects which follow of causes which causes being supposed or put the effect must necessarily follow but the causes notwithstanding themselues might either not haue beene or might haue been changed So are those things necessary which god hath decreed that they shuld be don in respect of the vnchangeablenes of his decree which decree yet god most freely made that is he might from euerlasting either not haue decreed it at al or haue decreed it otherwise according to those words Mat. 26.53 Thinkest thou that I cānot now pray to my father he wil giue me mo thā twelue legions of Angels How then should the scriptures be fulfilled Likewse those things are said to be necessary which are done indeed by such second causes as are so made of god that by their owne nature they cannot doe otherwise than they doe but yet they maie bee by God himselfe either taken away or hindered or altered and chaunged As the Sunne and the shadow going forward in consequence or order of nature with the Sunne and yet consisting and standing still in that battaile of Iosua and returning backwards in the dayes of Ezechias the fire burning bodies within the reach thereof which are capeable of burning yet not burning the three children in the fornace of Babylō or those things which are indeed in their owne nature apt to produce a contrary or diuerse thing or to forbeare producing of their effect and yet notwithstanding cannot do otherwise because they are so moued by god or by other causes which although they be not changed yet might haue bin changed or when they
work so cannot withall not worke or work otherwise because two contradictories cannot bee both at one time true FORTVNE and CHANCE are sometimes taken for the euents themselues or effects which follow causes that are causes but by an accident by reason of such causes Fortune and chaunce as are causes by and in themselues but not knowen to vs as when wee say good or euil fortune happy or vnhappy chance sometimes they signify the causes of such euents either the manifest causes which are causes but by an accident as when any thing is said to be don by fortune or by chance or the hidden and vnknowen causes which are causes by and in themselues As it is said in the Poet Omnipotent fortune and fate ineuitable And they are wont to cal that fortune which is a cause by an accident in voluntary agents whose actions haue some euent that seldom happeneth besides their appointment As he that digging with purpose to builde findeth treasure Chaunce they call an accidentall cause in naturall agentes whose motions haue effects neither proper to them neither alwaies hapning that without any manifest cause directing it as if a tile falling from a house kill one that passeth by By the name of FATE or destiny Fate or destinie The difference between the stoickes and th◠churches doctrine concerning Gods prouidence somtimes is vnderstoode the decree prouidence of God As that of the Poet Leaue off to hope that the fates of the gods are moued with entreaty But the Stoickes by this woorde vnderstoode the immutable connexion and knitting of all causes effectes depending of the nature of the causes themselues so that neither the second causes are able to woorke otherwise than they woorke neither the first cause can woorke otherwise than doe the second and therefore all effectes of all causes are absolutelie necessarie This opinion of the Stoickes because it spoileth God of his libertie and omnipotency and abolisheth the order and manner of woorking in second causes disposed by Gods diuine wisedome not onely founder Philosophy but the Church also reiecteth and contemneth and doth openly professe her dissenting from the Stoickes First because the Stoicks tie god to second causes as if it should be necessary for him so to woorke by them as their nature dooth beare and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of GOD as beeing the chiefe and most free gouerner and lord and therefore are subiect and tied to his wil pleasure Secondly the Stoikes were of opinion that neither God nor second causes can doe any thing of their owne nature otherwise than they do The church affirmeth that not only second causes are made ordained by god some to bring forth certaine definit effects some variable and contrary but God himselfe also coulde from euerlasting either not haue decreed or haue decreed wrought otherwise either by second causes or without them and by them either changeable in their own nature or vnchangeable al things whose contrary are not repugnant to his nature that hee hath so decreed them and doth so work them not bicause he could not otherwise but because it so pleased him as it is said Ps 115.3 Our god is in heauen he doth whatsoeuer he wil. And Luk. 1.37 With god shal nothing be impossible that is which is not against his nature or whereby his nature is not ouerthrowen as it is saide 2. Tim. 2. Out of this then which hath beene spoken we answere vnto the argument which was That which is done by the vnchaungeable decree of God is not done contingently but necessarily All thinges are doone by the vnchangeable decree of God nothing therefore is doone contingently neither by fortune or chaunce but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoicks is obiected to the Church For albeit the church confesseth al euents in respect of gods prouidence to be necessary yet this necessity is not a Stoical fate destiny because the church defendeth against the Stoikes both liberty in god gouerning things at his pleasure a chāgeablenes in second causes sheweth out of gods word that god could both nowe doe and from euerlasting haue decreed many things which neither hee doth nor hath decreed And therefore the church also hath absteined from the name of fate Necessitie of consequence or supposition doth not take away contingency least any should suspect her to maintaine with the Stoicks an absolute necessity of al things Secōdly if remouing stoicisme yet notwithstāding the necessity of al things the abolishing of cōtingency fortune chance be obiected we make aunswere to the Maior by distinguishing the words For those things that are done by the prouidence decree of god are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute Wherefore it followeth that all things come to passe not by simple absolute necessity but by that of supposition or consequence And necessitie of consequence doth not at al take away contingency The reason hereof is this Because the same effect may haue causes whereof some may produce it by an order changeable some by vnchangeable order therefore in respect of some it is contingent in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of god and Angels and men and the mutable nature of the matter of the elementes together with the readinesse or inclination thereof to diuers motions and formes so the cause of absolute necessitie in God is the very vnchangeable nature of god but the cause of that necessitie which is onely by consequent is the diuine prouidence or decree comming between those things which are in their own nature mutable also the nature of things created which is framed and ordained of god to certaine effects and yet subiect to the most free wil gouernment of god either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes woorking alwaies after one sort as the motion of the son the burning of any matter put vnto the fier if it be capeable of burning some thinges are contingent which haue causes working contingently that is apt and fit to produce or to forbeare producing diuerse contrary effects as the blasts of windes the locall motions of liuing creatures the actions of mens wils But in respect of the first cause that is of the wil of god all thinges which are or are doone in Gods externall and outward woorks are partly necessary partly cōtingent necessary as euē those things which haue second causes most chaungeable as that the bones of Christ on the crosse were not broken
the couenant that the bookes of the Prophets and apostles are called the old and new Testament For it is wel known that here by the name of Testament is meant the couenant If then the couenant which is between God and the faithfull bee described in these bookes it must needes bee that in them is declared what God promiseth and what hee doth vnto vs to wit his fauour remission of sinnes his holy spirit righteousnes and life euerlasting and preseruation of his Church in this life by and for his sonne our mediatour as also what he requireth of vs that is to say faith by the which we receaue his benefits and a life framed according to his commandementes by which wee declare our thankfulnes And these are the thinges which are taught in the Law and Gospell 5 Neither is the meaning of the holy Ghost otherwise From the Subiect correlatiue of the couenaÌ„t when in a woorde he sayeth that Christ is taught in the whole Scripture and that hee alone is to be sought there For Paul truely as also the rest of the Apostles did not propose a maimed but a whole doctrine vnto the churches euen as himselfe witnesseth Act. 20. That hee kept nothing backe but shewed all the counsell of God concerning the Ephesians And yet the selfe-same Apostle 1 Cor. 2. saith That hee knew nothing but Iesus Christ and him crucifyed And Cap. 3. That the foundation of the doctrine of the Church is Christ alone And that this foundation is common to the Prophets together with the Apostles Wherefore the Doctrine concerning Christ is the summe and scope of the Scripture and the foundation laid by the Prophets and Apostles on which whosoeuer rely not they are not stones of the Temple of God that is members of Christes Church OF THE SECOND QVESTION SINCE that we do vnderstand what is the Doctrine of the Church Wherefore true religion is to be discerned from others coÌ„teined in the books of the Prophets and Apostles to wit the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ easie it is necessarie for vs to discerne it from al other religions 1 Because of the commandement of God 1 Cause The commandement of God 1. Iohn 5.39 1. Cor. 10. 1 Cor 6.17 Apoc 18.4 Eâ—aâ— 52.11 â— Iohn 10. 2. â—â—me The glory of God 2. Cor. 6.15 which ought to suffice vs whether we know the cause or no. Flie Idols Depart from her my people Be not yoked with Infidels Be yee holy Touch no vncleane thing yee that beare the vessels of the Lord. Hee that bringeth not this doctrine bid him not God speede 2 For the glorie of God who as hee will not haue him-self coupled with idols and diuels So also hee will haue his truth seuered from lies and his houshold to bee separated from the enemies of the Church that is from the children of Satan It were contumelious so to thinke of God as that he would haue such Children as persecute him There is no agreement betweene Christ and Belial â— Our saluation 3 For our owne saluation and that in two respects 1. That the Church may be known that is may be beheld vnto the which the faithful may ioyne them-selues Whereas if thou canst not discern the true Church from the false thou shalt â—ot know vnto which to ioyne thy selfe and what maner of woorship thou oughtest to follow For God will that all which are to he saued be gathered vnto the Church according as it is said Out of the Church there is no saluation 2. In regard of our comfort that euery one may know of what kingdome they are and whether they be of those vnto whom God promiseth saluation This canst thou not know except thou canst discerne the true Church from false churches 4 The doctrine of other sectes 4. The confirmation and the difference is necessarie to be knowen that our faith and comfort may bee the surer when as we see that to be in our Church which â—is wanting in others likewise when as wee perceiue what is the cause why they who make profession of our doctrine he saued but all other sectes together with their sectaries be damned 5 Least wee being deceaued should embrace the doctrine of some other sect for true Religion 5. The eschuing of danger Act. 4 Iohn 10. For there is no saluation in any other neither among men is there giuen any other name vnâ—der heauen whereby wee must bee saued Therefore is it said He that is the sheepheard of the sheepe him doe the sheep follow because they know his voice and they wil not follow a stranger but they flee from him for they know not the voice of strangers It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues according vnto the rule 1. Iohn 4 Beleeue not euerie spirit For Sathan is wont to transforme himselfe into an Angel of light and the most part of Heretikes doe imitate the woords of true teachers whereas their opinions are most different And wee oftentimes see that the ruder sort when as they perceaue some similitude in some either rites or opinions are easily lead to beleeue that the aduersaries of the Church do professe either the same religion with vs or not so bad as wee make it or since that they haue some thing common with vs that it is not much material whether they let passe some thinges or ad some others Wherefore least some shewe of likenes may beguile any man it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight 6 Least we be partakers of the punishments which are to 6. Punishment come on such men Apoc. 18.4 Goe out of her that ye be not partakers in her sinnes and that ye receaue not of her plagues 7 That the wicked may bee left vnexcuseable 7 That the wicked may bee left vnexcuseable For albeit an acknowledging of God is neither sufficient to saluation nor true without the doctrine of the Church yet so much of God is manifested vnto al men as is sufficient to take away al excuse from them for their impiety For neither vnto these very things which may truely bee gathered concerning God by the light of nature and frame of the world do they giue their assent neither go they forward to seeke a more full knowledge of God vnto the which those thinges are as it were spurs to pricke them forward but either they doe quite and clean reiect them or they draw them vnto an other meaning and stitch their own inuentions vnto them besides and against the testimonie of the whole nature of things and their owne consciences So that they are ignorant indeed of God but that of stubbornes and of purpose And this is the very cause why at length they are oppressed with desperation because they are
he thought not that God could would inflict on man transgressing his commandement that punishment which he had threatned Wherefore he tempted God and charged him with a lie For God had saide Thou shalt die the death The Diuell denied it saying Ye shall not die and Adam beleeued the Diuell Now not to beleeue God and of the contrarie to beleeue the Diuell is to account god for no true god 3 In stubbornes and disobedience 4 In vnthankefulnes 5 In vnnaturalnes 3. Stubbornes and disobedience For he is become disobedient vnto God 4. Vnthankefulnes for benefites receiued at his creation as for these that he was created to the image of god and to eternal life 5. Vnnaturalnes iniustice and crueltie For there was a neglect of loue in him towardes his posteritie because those good thinges were not giuen vnto him onely but also to his whole posterity Therefore he had them that he should keep them for himselfe and his 6. In Apostasie or should make losse of them from both But al this he neglected 6. Apostasie or manifest defection from God to the Diuel whom he obeyed whom he beleeued whom he set in the place of God withdrawing and sundring himselfe from God He did not aske of God those good things which he was to receiue but reiecting the wisedome and direction God by the aduise of the Diuel wil aspire to be equal with god Whereof it is apparent that Adams first sinne was no light fault but horrible sin and woorthy of so great punishment as it was punished withall 2 What were the causes of the first sinne THe first cause of the first sin was the Instigation of the diuell The second The cause of sinne The diuels instigation mans will freely yeelding vnto it God no willer or causer of it but permitter onely Mans wil freely consenting to the Diuel against Gods commandement Now although God would that man should be tempted by the diuel did withdraw that his grace frō him whereby he should resist the temptations of the Diuell yet he was not the cause of that sinne which Adam destitute of diuine grace did committe For he was not at all obliged or bound vnto man to keepe and mantaine that grace in him which he had giuen him And further he withdrewe it from man willing and also himselfe reiecting it neither yet therefore withdrew he it as that he would or did purpose or intend sin or were delighted therewith but to proue and to trie man to shew how vnable the creature is to doe or reteine ought that is good God not preseruing and directing him by his spirite Wherefore hee suffered together with his triall of Adam the sinne of Adam to concurre but he was no cause or efficient of it 3 What are the effects of the first sinne THe first next effect is Originall sin or the corruption of mans whole nature the destruction of Gods image as well in our first parents as also in all their posterity 2. A further later effect are all actual sins for that which is the cause of the cause is also the cause of the effect If original sin be an effect of the first sin thē are also actual sins which are the effects of originall effects of the first sin 3. Whatsoeue euils of paine or punistment because it is the cause of sins therefore is it also the cause of punishments Now although that first sin was committed many ages past yet notwithstanding the effect thereof which is a priuation or want of the true wisedome and direction of god of rightnesse in our inclinations and desires remaineth euer since that sinne was committed in the whole posteritie by gods iust iudgement Wherefore those things also which necessarilie ensue this priuation continu except by the singular benefit and mercy of God the prauity of our nature be corrected our sin being pardoned and remitted 4 Why God permitted the first sinne GOD permitted it that is gaue not his grace of resistance to our first parēts as to the blessed Angels 1. because as the Apostle saith The causes of gods permission of the first sinne 1 To shew his owne iustice and power Rom. 9. he would shew his iustice anger and power in punishing eternally the sinnes of the wicked but his mercie loue towardes mankinde in sauing his Chosen not imputing sinne vnto them for his Sonnes sake And Rom. 11 32. Gal. 3.22 God hath concluded all vnder sinne that hee might haue mercy on all 2 To shew mans weakenesse and infirmitie that euerie mouth may bee stopped 2 That it might stand for an example of the weaknes infirmitie of al creatures euen the most excellent if they enioy not the special blessing of their creatour and be preserued in that rightnes wherein they were created The necessitie vse of this doctrine of mans creation This doctrine concerning the creation of man is necessary for the Church for many causes and vses which it hath Wee must knowe that man was created of God without sinne least God bee imagined the authour or cause of sinne Whereas mans bodie was fashioned of cley let vs thinke of our frailtie that wee be not lifted vp with pride Seeing that the workemanship of God is so admirable in the framing of mans bodie and seeing it was created for the ministerie of Gods worship for god to dwell in and for euerlasting life let vs neither abuse it to dishonesty neither willingly destroy it nether make it a fly of diuels but keeping it chast cleane endeuour that it be a temple and instrument of the holie ghost to worship god Seing that god would haue mankind to consist of two sexes each is to haue his due place and honor neither is the weaker to be contemned or oppressed by tyrannie or lust or to bee entertained with iniuries contumelies but iustly to bee gouerned and protected But especially seeing man was created to the image and likenes of God this great glory is to be acknowledged and celebrated with a thankeful mind neither through our leudnes and malice is the image and likenesse of god to bee transfourmed into the image and likenesse of Satan neither to be destroied either in our selues or others And seeing it is destroied by sinne thorough our owne fault we must acknowledge and bewaile the greatnesse of this vnthankefulnesse and the euils which followed by comparing therewith those good things which we haue lost We must earnestly desire the restoring of this felicity and glorie And because the glory and blessednesse which is restored vnto vs by the sonne of god is greater than that which we lost in Adam so much the more must the desire of thankefulnesse and of profiting and encreasing in godlinesse be kindled in vs. And seeing we hear that all things were created for the vse of man and that the dominion ouer the creatures lost in Adam is restored vnto vs in Christ we must
impediment not to sustaine the defects burdens or encomberances which are not proper to his nature So is God most free because he is bound to no man So the Romanes and the Iewes were free that is stoode not charged with such gouernementes burdens which a mā might want without any swaruing from iustice So are we made free by Christ from the anger of God and euerlasting death leuitical ceremonies So a Citie field house is free from seruitude danger or any burden So a birde is free in the aire Wherefore vnder libertie in this sense is comprehended as a special vnder his generall ciuill libertie which is a right or ability for a man to doe and dispose of himselfe and his affaires at his owne pleasure according to honest and good lawes Wherefore this libertie is opposed to bondage and seruitude Of this there is no question in this place because it is a greed vpon that we are all the seruantes of God for we are all obliged by his Lawe either to obey him or to suffer punishment if we do not obey neither is it put in our wil or pleasure to obey or not to obey to suffer or not to suffer punishment For our will will many things freely the liberty of performing whereof notwithstanding wee haue not either some prohibition or other impediment hindering vs from it 2 What is the liberty of will THere is another libertie of will which is a power right or ability proper vnto a reasonable nature to will any thing to choose or refuse any obiect represented vnto it by the vnderstanding and to mooue it selfe by an internall cause of motion that is which hath in it selfe a cause of moouing it selfe by her owne proper motion beeing apt to will or not to will and beeing without an externall cause without anie constraint or violent impulsion from any external cause the nature of the wil remaining still entire and free to doe this or that or also to suspend forbear and differre any action These sixe thinges therefore concurre to constitute and make the libertie of wil. 1 An obiect whether that be any end proposed Six things required to liberty of will which still is considered as good or the meanes whereby the end is come vnto 2. The mind knowing and vnderstanding the obiect 3. The will alike and equally apt to choose or refuse the obiect represented vnto it 4. The will dooing one of the two vpon former deliberation 5. Doing it of her selfe or hauing the cause and beginning of her motion internall and without her and this is to doe by her owne and proper motion 6. Not being constrained by any external agent Furthermore that which is endewed with this facultie or abilitie is called free that is dooing as it selfe will without constraint For that is saide to bee a free agent What is said to be a free agent which whether it bee mooued of it selfe onely or also of some externall cause yet notwithstanding hath such an internall cause of the action which proceedeth from it as thereby both it is apt to this motion and it selfe moueth while it is moued that is is moued by an inward cause to doe after this or that manner suffering no force or constraint thereto of anie externall agent Wherefore an agent doeth not cease to bee free and voluntarie albeit it bee mooued of an externall cause so as it bee not constrained and haue in it selfe not onelie a Passiue but also an Actiue Originall and cause of the action which it woorketh Nowe that which is voluntary is opposed to that which is violent or constrained That which is voluntarie may be necessary but not constrained Necessarie is more general than constrained therfore agreeth to more than doth Constrained but not to that which is necessary For God and the blessed Angels are necessarily and alwaies good yet not constrainedly but with most free will For that is said to be constrained which hath only an externall beginning and cause of motion and not also an internal wherby it may also moue it selfe to do on this or that manner Wherefore the difference betweene constrained and necessary is to be obserued as also between contingent and free Constrained is in respect of necessary as a special in respect of his general For whatsoeuer is cōstrained is necessary but not whatsoeuer is necessary is constrained So * Contingēcie is opposed to Necessitie and those things are saide to be done contingently which are not necessarily don but might in respect of their owne nature as well not haue beene doone Contingent in respect of free is as a generall in respect of his speciall For whatsoeuer is free is contingēt but not al that is contingent is free And as that which is constrained may be also contingent but cannot bee either free or voluntary So that which is necessary may be voluntary or free contrariwise that which is voluntary may be necessarie but cannot be constrained Moreouer free Arbiterment differeth from the libertie or freedome of will Arbiterment is as the * The concrete is that which signifieth the subiect together with some accident or qualitie or essence in the subiect As arbiterment signifieth not wil only which is the subiect but wil choosing or refusing which is an accident of the will The abstract is the accident or quality or essēce in it selfe which doth not withall in signification implie the subiect concrete signifieth the will it selfe but as it chuseth or refuseth a thing the iudgement of the vnderstanding going before Wherefore it comprehendeth both faculties or powers to witte both the iudgement of the minde or vnderstanding of the obiect and the will either receiuing or refusing it Nowe freenesse or libertie is as it were the abstract that is the qualitie or maner of doing proper vnto the will Free arbiterment therefore is a facultie or power of receiuing or refusing without constraint by proper motion aptitude to either part that which the vnderstanding aduiseth to bee chosen or refused Or it is the iudgement it selfe and wil in a creature endewed with reason choosing or refusing any obiect represented vnto it by the vnderstanding And this faculty or power of the soul is called Arbiterment in respect of the mind shewing vnto the will an obiect to be chosen or refused And it is called free in respect of the will 1. Because the will doth of her owne accorde followe the iudgement of the mind and vnderstanding 2. Because it is by nature equallie fit to receiue or refuse 3. Because it mooueth it selfe by her owne proper motion either hauing within it selfe or rather being it selfe the beginning and cause of her own motion to choose or refuse any thing that is obiect vnto it 4. Because in this election or reiection it suffereth no impediment and no force or constraint of anie externall agent whether that bee God or the diuel or men or anie thing else whatsoeuer
of free grace and mercy Reply 4. But yet hee that commaundeth thinges vnpossible doeth in vaine commaund them vvhich is neither the part of a vvise man nor of a iust GOD in requiring good woorkes of those who through the corruption of their own nature haue no liberty or abilitie to doe them commandeth things vnpossible Therefore hee commandeth them in vain Answere The Maior is false if it be meant of him who in commanding things impossible doth withall make some able to perfourme them and who hath also other causes which hee respecteth in commaunding them besides the doing of that which he commaundeth But God doth so require obedience which vnto the vnregenerate is vnpossible to performe that in requiring it hee doth withall make it possible in his chosen to be perfourmed For in these by exhortation and precepts he woorketh 1. That they giue vnto him the praise of iustice and righteousnes 2. That they acknowledge their owne weaknes and impotency 3. That they know hat they ought chiefly to aske of God euen remission of sins and the grace of the holy ghost for the alone satisfaction of Christ 4. That they being reconciled vnto god and renued by the holie ghost receiue power and ability to obey god according to his whole Law here in part and beginning and in the life to come fully and perfectly Wherefore the requiring of an impossible obedience is in respect of the elect a great benefit because it is the waie to receiue a possibility Now in the reprobate God in commanding them that which they shal not be able to doe hath besides other vses also these 1 That they maie at leastwise obserue outwarde order and discipline 2. that their wickednes and stubburnnes may be opened 3. That they maie be left excuseles the iustice of god in punishing them made more conspicuous and manifest Wherefore god doth not in vaine require those things of the reprobate which they by their own power cannot perform Reply 5. But God seemeth to bee cruell who proposeth commaundementes whereby some being destitute of grace to obey maie bee the more hardned and more grieuouslie condemned Answere He is not cruell First because he is not delited with the frowardnes destruction and torment of the wicked Secondly because hee doth not owe that gace vnto anie so that if he had suffered al mankind to perish he could not therefore haue been accused of cruelty Thirdly because in his iust iudgement willing to shewe in some both the weakenes of the creature and also his iustice and power in punishing sinne he leaueth them in sinne and destruction into which he permitted them to run Rom. 9. And hereby we easily vnderstand in what sense those common sayings of Hierom are to be taken Let him bee accursed who saith that God commandeth things vnpossible And Let him be accursed who saith that the Law is possible without grace For it is vnpossible to the vnregenerate it is possible as concerning perfect obedience to man not yet fallen or wholy restored but to the regenerate which are not yet glorified wholy restored it is possible by the imputation of Christes satisfaction and by the inchoation or beginning of newnes of life which is wrought by the holy ghost in them in this life 4 Obiection That which cannot bee auoided is not sinne The ineuitablenes of an ill action doth not take away sinfulnes from it The vnregenerate cannot auoid sinne Therefore their woorks are not to be accounted sinnes Aunswere Wee deny the Maior For it is enough to make it sinne if it bee voluntary And how much the more necessarily men sinne with so much the greater wil they sinne They cannot therefore pretend necessity to cloake their fault This doth the example of the Diuel proue who sinneth so much the more grieuously how much the more necessarily he sinneth wittingly and willingly striuing against God and contumeliously despiting him But they doe vainly and wickedly cauil That the iustice of God doth not impute those sinnes to the Diuel which he necessarily doth commit after his corruption Likewise That the Diuel is now finally and without hope of pardon cast away of god but men haue power yet in this life either to persist in sinne or to forsake it and therefore those actions onely of theirs are sinnes in which sinne cannot be auoided For God is wrath with all sins of men Diuels and punisheth all sinnes with eternall paines or with equiualent punishment vnto eternal Neither doth therefore necessary and ineuitable or vnauoidable sinne cease to be sinne for that there is or is not hope of obtaining recouery and pardon For whatsoeuer is committed against the law of God that is sinne whether it can be auoided or not auoided whether he who sinneth forsaketh his sin or persisteth in it 5 Obiection They who cannot but sinne They who necessarily sinne are not vniustly punished be are vniustly punished But the vnregenerate cannot but sinne Therefore God doth vniustly punish them Aunswere They who necessarilie sin are vniustly punished except that necessity come voluntarily and by their own wil. But men haue drawen vpon them that necessity voluntarily in the first parentes and themselues also doe willingly sinne Therefore God doth iustly punish them 6 Obiection They who haue not equall and like abilitie to choose good or euill must needes be either all good or all euill The vnregenerate haue not like abilitie to choose good or euill but onelie libertie to choose euill Therefore they must needes bee all alike euill Answere If the argument bee vnderstood of humane nature as it is without the grace of the holie spirite it is wholy to bee graunted for it is certaine that all men before regeneration are alike and equally estranged from faith and conuersion yea neither would they obserue outward discipline and behauiour except God bridled them that they should not commit outrages Gen. 20. I kept thee that thou shouldest not sin against me But if they conclude that all must needes continue alike euill when the holie spirit moueth and inclineth their harts and minds to conuersion there is more in the conclusion than in the former propositions For as it is vnpossible that they should be cōuerted whom God mooueth not so is it not onely possible but also necessary that they whom he voutsafeth the grace of regeneratiō shold be cōuerted Ioh. 6.37 Al that the father giueth me shall come vnto me Reply It is said Hose 13. Thy destruction cōmeth of thy selfe Israel Isa 59.2 Your iniquities haue separated between you your god Therfore the cause of this difference that some are cōuerted some not is in the wil of mā not in the bestowing or withdrawing of Gods grace that is before the grace of regeneration is bestowed so are some better than others as that they take that grace which others refuse But Hose as addeth an answere In me onlie is thy helpe Hee sheweth that our safetie doth so depend of God
commandment of Christ and his Apostles vsing the keies of the kingdome of heauen ought to driue them from this Supper till they shall repent and chaunge their manners 83 What are the keies of the Kingdome of heauen Preaching of the Gospell and Ecclesiasticall Discipline by which heauen is opened to the beleeuers and is d Math. 16.19 18.18 shutte against the vnbeleeuers 84 How is the kingdome of heauen opened and shut by the preaching of the Gospel When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull that all their sinnes are pardoned them of God for the merite of Christ so often as they imbrace by a liuely faith the promise of the Gospel but contrarily is denounced to all Infidels hypocrites that so long the wrath of God and euerlasting damnation doth lie on them as they e Ioan. 20.21.22.23 Mat. 16.19 persist in their wickednesse according to which testimonie of the Gospel God wil iudge them as wel in this life as in the life to come 85 How is the kingdome of heauen opened and shut by Ecclesiasticall Discipline When according to the commaundement of Christ they who in name are Christians but in their doctrine and life shewe themselues f Rom. 12.7.8.9 1. Cor. 12.28 aliens from Christ after they hauing beene sometime admonished wil not depart from their errours or wickednesse are made knowen vnto the Church or to them that are appointed for that matter purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church by God him selfe out of the kingdome of heauen And again if they professe and indeede declare amendment of life are g Mat. 18.15.16.17 1. Cor. 5.3.4.5.2 Thes 3.14.15 2. Ioh. 10.11 2. Cor. 2.6.7.10.11 â— Tim. 5.17 receiued as members of Christ and his Church AFter it hath beene shewed in the first part that men are become obnoxious vnto euerlasting pains and punishmentes by reason of obedience not yeelded vnto the lawe a question by and by ariseth Whether there is or bee graunted anie escape or deliuerie from these punishmentes To this question the lawe maketh aunswere that a deliuerie is graunted so that perfect satisfaction be made vnto the law and the iustice of God by sufficient punishment paied for the sinnes committed For the lawe bindeth either to obedience or that beeing not performed to punishment The performance of both which both of obedience punishment is perfect righteousnes and iustice and on both followeth the approbation allowing of him in whom that righteousnesse is Now the meanes and manners of satisfaction are two one by our selues which the lawe teacheth and the iustice of God requireth for wee haue sinned But this satisfaction deliuereth not from eternall malediction because it is neuer sufficient and finished but indureth to all eternity The other meanes of satisfiyng is by an other that is by Christ This meanes doth the Gospell shewe and the mercie of God freely offer neither yet is it repugnaunt to his law and iustice because in no place the lawe misliketh or reiecteth it This satisfaction or punishment is temporall and yet sufficient that is equiualent to euerlasting punishment and therefore a price worthie inough for our deliueraunce Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes the iustice of God and the sentence of the lawe altogether willeth and requireth that we bee admitted vnto a reconcilement with him that is be approued of God and receiued into fauour Furthermore by the questions of the Catechisme a little before propounded two things are taught concerning mans deliuerie The first is that it is possible and after what sort The second is by whom and by what maner of Mediatour it may be atchieued The places here to be discoursed of are three 1 Of Mans deliuerie 2 Of our Mediatour 3 Of the Couenant OF THE DELIVERIE OF MAN THe questions to bee considered hereof are fiue 1 What mans deliuerie is or in what things it consisteth 2 Whether anie deliuerie might be wrought after the fall 3 Whether it bee necessarie and certaine 4 What manner of deliuerie it is and whether it bee perfect that is a deliuerie from the euill both of crime and paine 5 By what meanes it may be wrought 1 WHAT MANS DELIVERIE IS THis worde Deliuerie is respectiue For all deliuerie and libertie hath a respect to somewhat to wit it is a graunt whereby any one is licensed according to honest lawes or the order of nature to be free from subiections defects and burdens not proper vnto his nature and to doe thinges agreeable vnto his nature without lette or hinderaunce The deliuerie of man an immunitie from miserie and the gilt of sinne So the Deliuerie of man is an immunitie from miserie that is from the guilt and subiection or tyrannie of sinne or it is the right and power restored by Christ to liue freely according to GODS lawe and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment For thus to liue agreed vnto mans nature in respect of his creation and not to liue thus is mans most miserable and shamefull seruitude As therefore the miserie and seruitude of man comprehendeth sinne and death or punishment so his deliuerie is a deliuerie from sinne and death or a restoring of righteousnes and life euerlasting Nowe Deliuerie from sinne is the perfect both pardoning of sinne that it may not for euer bee imputed And also the abolishing of it in vs by regeneration or newnesse of life which is begunne here but to bee perfected in the world to come Deliuerie from death is a Deliuerie both from Desperation or the feeling of GODS wrath which beeing in the wicked here begunne shall continue euerlastingly and is called euerlasting death and secondly from corporall death and all calamities and miseries by our Resurrection and Glorification In summe That Deliuerie is a full restoring of life euerlasting that is of Holinesse Righteousnesse and felicitie or perfect Blessednesse and so of all good thinges which are contrarie to those euils It is called Deliuerie because men without Christes satisfaction are helde as it were fettered in gyues and Captiues of sinne and hell 2 Whether anie Deliuerie might be wrought after the fall THis question is necessarie For if there be no deliuerie of vs out of miserie in vaine make wee question of the rest Againe there is some cause to doubt thereof to them especially The deliuerie of man possible The causes of which possibility in God onelie vnto whom the doctrine of the Gospell is vnknowen The Deliuerie therefore of man is possible And the causes of the possiblenesse thereof are in GOD alone declared in the sacred Scripture The first is his mercie and immeasurable goodnesse which that hee woulde
saue euen one from euerlasting death than to make all men by one sin guiltie of euerlasting death For be it that Christ should saue euen but one man 1. It was necessarie that hee shoulde paie in a finit time a punishment in greatnesse and valewe infinit not only for that one sinne of Adam but for other infinite sinnes which followed it of which euery one also deserue infinit punishment 2. It was required also that he should purge and take away not onlie that originall birth-sinne but also infinite others 3. and should restore in vs a perfect conformitie with god Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam Againe that al are not saued by Christ the cause lieth not in the force and excellency of his satisfaction or in the merit of Christ for this in it selfe is a sufficient and ful worthie ransome for the expiating of al the sinnes of al men but the fault rather is in men who do not as much as applie vnto themselues by a true faith Christs merit as they doe apply vnto themselues the sinne of Adam both by beeing borne in it and consenting vnto it and in fostering it For the grace of God is not narrower or of a straiter compasse than sinne in respect of the sufficiencie of Christes satisfaction but in respect of the sufficiency of the application thereof which is required of men For God will not so shewe his mercie as that he will not also exercise his iustice Now the reason why God doth impute for perfect righteousnesse the merit of Christ to beleeuers onely and restoreth saluation vnto them is for that in them alone he obtaineth the end both of his creation also of his deliuerie iustification euen his praise and glorie For they only agnise this benefit of GOD and yeeld thanks vnto him for it the rest despise it OF FAITH HAVING declared the Doctrine concerning the Mediatour which is the gospell it remaineth that we speake of the meane whereby wee are made partakers of the Mediatour that is of faith without which also the preaching of the Gospell profiteth and auaileth nothing The principal questions concerning Faith are seuen 1 What faith is in generall 2 How many kindes of faith there are 3 How those kindes differ 4 How faith and hope differ and agree 5 What are the causes of faith 6 What the effects 7 To whom it is giuen 1 WHAT FAITH IS FAith in generall is a knowledge of certaine propositions a firme assent caused by the authoritie of a true witnesse who is not thought to deceiue whether it be God or Angell or Man or Experience or it is to assent firmelie to a thing knowen for the asseueration sake word of true witnesses This faith reacheth to thinges both diuine and humane Wherefore wee must giue a more restrained faith which may agree to diuine thinges which notwithstanding must bee also generall Theologicall faith therefore is a certaine knowledge firmely yeelding assent to all thinges The definition of Theological faith in general which are deliuered in the sacred Scriptures of God his will and woorkes and of sinne euen because God himselfe dooth affirme it or it is to yeeld assent to euerie word of God deliuered to the Church either in the Lawe or in the Gospell for that it is the asseueration or auouching of God himself Oftentimes it is taken for the very doctrine of the Church or those thinges whereby wee are out of Gods woorde enfourmed and instructed vnto faith or assent and beleefe Furthermore albeit there be also other certain notices whereunto we firmely giue assent as vnderstanding or apprehension of principles Science Sapience Art How faith differeth from all other kindes of knowledge Prudence for the assent comming vnto the notice doth confirme and perfect it so that what knowledge of a thing is had without assent it is imperfect and vnprofitable yet none of these are that faith especially the Theologicall such as a little before it is described For to those notices or apprehensions we doe assent either because they are naturally engraffed in our mindes or for that they bring demonstrance or some other true and certaine proofes But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophie but commeth and dependeth of a peculiar and supernaturall reuelation or diuine Testimonie That therefore which is added in the former description for the asseueration of God himselfe distinguisheth Theological faith from al other knowledges euen the most certaine And this generall definition of Theologicall faith is necessarie that wee may not thinke that out of Philosophie or such principles as are naturally knowen to all are to bee drawen reasons or argumentes sound and sufficient to confirme the articles of our faith but may know that the woord of God and those good and necessarie consequences and arguments which are framed out of it are a supernaturall light and more certaine then all though most exact and exquisite demonstrances either natural or Mathematicall of Philosophers 2 What are the kinds of faith 1 Historical 2 Temporary 3 Working miracles 4 Iustifieng What historical faith is THe difference of these kindes one from the other appeareth out of their definitions Historicall faith is to know and think al those thinges to bee true which are manifested from aboue either by voice or by visions or by any other manner of reuelation and are taught in the bookes of the Prophetes and Apostles and thus to be persuaded of them for the asseueration and testimonie of god himselfe It is called historicall because it is a bare knowledge of such thinges as God saith hee dooth or hath done or hereafter wil doe Of this faith these Testimonies of holy Scripture make mention Iames 2.19 The Diuels beleeue and tremble For the Diuel knoweth exactly both what things are written in the woorde and also what are not written Because he is a spirit witty quick and learned hee is present and seeth whatsoeuer things are doone in the church also through long experience hath known doth know the doctrin of the church to be true c. 1. Cor. 13.2 If I haue al faith so that I moue moūtains c. Which saying may be constred of al the sorts of faith Iustifing faith only excepted Act. 13. Simon Magus is said to haue beleeued to wit that the doctrine was true which the Apostles did propound Historical faith good in it selfe but made ill by them who can not applie it vnto themselues Wherefore historicall faith may be without iustifieng faith although iustifieng faith is not without it for the historical is a part of the iustifieng therefore this is good and profitable and necessarie in it selfe but is made in Diuels and men sinne by an accident for that they apply not
There failed nothing of all the good thinges which the LORD saide vnto the house of Israell but all came to passe 2. Samuel 16.10 The LORD hath bidden him curse Dauid 1. Kinges 22.20 Who shall intise Ahab that hee may goe and fall at Ramoth Gilead and so foorth Thou shalt entise and shalt also preuaile Prouerbes 21.1 The Kinges heart is in the hand of the LORD hee turneth it whither soeuer it pleaseth him Prou. 19.14 A prudent wife commeth of the LORD Prou. 22.14 The mouth of straunge women is as a deepe pit Hee with whom the LORD is angrie shall fall therein Esd 10.5 The LORD calleth the king of Assyrians the rodde of his fury Lament 3.37 Who is hee then that saith and it commeth to passe and the LORD commaundeth it not Daniel 4.32 According to his will hee woorketh in the armie of heauen and in the inhabitauntes of the earth and none can staie his hand nor saie vnto him what doest thou Actes 4.27 Herode and Pontius Pilate with the gentiles and the people of Israell gathered themselues together to do whatsoeuer thine hand and thy counsel had determined before to be done Of his prouidence in creatures which are without reason whether they bee liuing or not liuing His prouidence ouer creatures voide of reason testimonies are extaunt euerie where in the sacred Scriptures Iob. 37. Psalme 34.20 The Lord keepeth all the iust mans bones Psalm 104. throughout the whole Psalme Likewise Psalme 134.7 Hee bringeth vp the clouds from the ends of the earth and makeeth the lightnings with the rain he draweth forth the wind out of his treasures Gen. 8.1 God remembred Noah and made a wind to passe vpon the earth Psal 147.8.9 Which giueth to beasts their food and to the young Rauens that crie Mat. 6 26.30 Your heauenlie father feedeth the foules of the Aire And a little after If god so clothe the grasse of the field shall he not doe much more vnto you His prouidence ouer thinges casual and fortuning Of the prouidence of god gouerning things contingent fortuning and casual these places of scriptures speak Exod. 21.13 Jf a man hath not laide wait but God hath offered him into his hand then I will appoint thee a place whither he shall flee Math. 10.29.30 Are not two sparrowes solde for a farthing and one of them shall not fall on the grounde without your father Yea and all the haires of your head are numbered Iob. 1.21 The Lord hath giuen and the Lord hath taken it blessed bee the name of the Lord. Prou. 16.33 The lot is cast into the lap but the whole disposition thereof is of the Lord. Ios 7. God openeth the theft of Achan by lot His prouidence in necessarie euentes Lastly that necessarie euents whether such come by a naturall necessitie or by the order so setled of God in nature or whether they be by a conditional necessitie as in respect of Gods decree or other causes comming betweene are wrought and ruled by the prouidence of God these sayinges doe prooue Iob. 37.5 God thundereth maruelouslie with his voice he saith to the snow bee thou vpon the earth likewise the small raine and to the great rain of his power The whirle wind commeth out of the south and the cold from the Northwind At the breath of God the frost is giuen Iob. 38.27 He causeth the bud of the hearb to spring forth by raine he begetteth the dewe the frost the ice he bringeth forth mazzareth in their time hee guideth Arcturus hee guideth the motions of heauen effectuallie woorketh by them in these lower regions Psal 104.14 He causeth the grasse to growe for the cattell and hearbe for the vse of man that he may bring forth breade out of the earth c. Prou. 20.12 The Lord hath made both these euen the eare to heare and the eie to see that is God made not onely the power but the very act also of hearing and seeing So not one bone of Christ was broken Iohn 19.36 Because that was decreed and foretolde by God Exod. 12.46 So Christ according to the determinate counsell of God was deliuered vp to be slaine of the Iewes Act. 3.23 Isai 46.10 My counsaile shall stand and I will doe whatsoeuer I will I call a byrd from the East and the man of my counsel from far As I haue spoken it so will I bring it to passe J haue purposed it and I will doe it To these and the like testimonies of scriptures those places also may be added which confirme the resurrection raising again frō the dead of those bodies which we carry about with vs in this life as Philip. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the woorking whereby he is able euen to subdue all things vnto himselfe 1. Cor. 15.53 This corruptible must put on incorruption this mortal must put on immortalitie For seeing we see the substāce of our bodies to be so many waies chāged scattered after death when as they ar mouldred into dust Gen. 3. Iob. 10. it foloweth thereof necessarily that there is a prouidence of god which taketh a most strait and exact care euen of the smallest dust whereby the substance of our bodies so often altered dissipated into infinite forms parts is again in such wise to be recollected gathered together reduced to their first masse forme as that not other but the selfe same bodies which wee haue in this life shall rise again Against these places of scripture alleadged some make exception that the examples whereof these places speake are particular prophetical euents administred by the speciall counsell of god and that therefore there may not bee framed a general rule vniuersallie extēding to al euents But against these we returne a threefold answere For first The like causes are found in al euents for which the scripture affirmeth those euents afore recited to haue beene done or to be done by the counsel decree of god namely the glorie of god and the safetie of his chosen The causes therfore of al euents being like we are to iudge alike of all For all wise men confesse that a generall is well gathered out of the enumeration or numbering of many singulars or particulars then when as there cannot be alleaged any different or vnlike example Neither doth any of the godly such as conceiue aright of the immeasurable wisdome of god deny that god hath most good reasons for al things which are done albeit they are not known to vs whereby al thinges are referred to those two last endes Wherefore those things which god hath not foretolde or hath not by the speciall testimonie of his word shewed to be done by his wil are no lesse to be thought to depende of his secrete gouernement than those things which he hath by plaine wordes expressed that himselfe either would doe hereafter or before had done Secondly we
by the souldiers by reason of the vnchangeablenes of the decree prouidence of God contingent by reason of the liberty of his eternal and vnchangeable decree and the execution thereof euen those thinges which as concerning their owne nature haue second causes most vnchangeable as the motion of the sunne shadowes What contingencie is denied If therefore by contingency they meane the changeablenesse of effects which they haue by the nature of second causes or by the power and libertie of God it doth not follow that things are not contingent because of that necessity which they haue by the prouidence of God For this dooth not take away but preserueth rather the nature order maner of woorking in second causes ordeined by God But if by contingency they mean the changeablenes of second causes and effects so floting and wauering that they are not ruled and gouerned by Gods prouidence any such contingency the Scripture dooth not admit or approue Whether the motions of a creature are contingent or necessarie Hereby we also vnderstand when it is demanded concerning the motions effects of creatures whether they are to be termed necessarie or contingent that some verily are more rightly properly called contingent than necessarie though both contingent necessary are wrought by diuine prouideÌ„ce For they are rather to bee called such as they are of their own nature by the nature of their neerest causes than as they are in respect of Gods prouidence which is a cause more remoued farther off And nothing is more either certaine or manifest than that according to the nature of second causes some thinges should bee changeable some vnchangeable yet by the power of God though al things in the creatures may bee changed they are made notwithstanding vnchangeable because of the certaintie of his decree and diuine prouidence So likewise we answere concerning fortune chance What fortune and chaunce is denied For if by these names be vnderstood such causes or euents by accident as haue no cause which is proper and by it selfe a cause they ought to be far abandoned from the church of Christ But if wee vnderstand thereby a cause which is by it selfe a cause proper though vnknowen to our senses and reason or such causes by accident which haue notwithstanding some secret proper cause adioined nothing hindereth in respect of second causes which are causes by accideÌ„t in respect of our iudgemeÌ„t whereby we attain not to the proper that which is by it selfe the cause of these euents that to be or to be a thing fortuning or don by chance which in respect of gods prouideÌ„ce commeth to passe by his most accurate and vnchangeable counsel decree according to those sayings Matth. 10.29 One sparowe shal not fal on the ground without your father And Pro. 16 33. The lot is cast into the lap c. The fifth Sophisme of the mutility or vnprofitablenesse of meanes THat which shal be vnchaungeably and necessarily God is effectual in working by meanes which himselfe hath freely ordained by the wil prouidence of god in vain to the furdering or hindering of that are means applied as the vse of the ministery the magistrate lawes exhortations promises threatnings punishmeÌ„ts praier our study endeuors But al things are done by the decree of god vnchangeably neither can they which woorke by the prouidence of God worke otherwise than they doe Therefore al those means are vaine fruitlesse Ans It is not necessary that the first principal cause being put the second instrumeÌ„tal cause should be remoued and taken away In vain are second causes means applied if god had determined to execute his decrees without meanes neither had commaunded vs to vse them But seeing god hath decreed by those means in some to worke faith conuersion some to bridle keep vnder some to leaue excuselesse hath for that cause commanded vs in his word to vse theÌ„ they are not in vain vsed and applied Yea when there commeth no profit by these meanes yet they profit to this that they leaue the wicked without excuse As therefore the sunne doth not in vaine daily rise and set neither are the fieldes in vaine sowed or watered with the raine neither bodies in vaine with foode refreshed though God createth light and darcknesse bringeth forth the corne out of the earth and is the life length of our daies so neither are men in vaine taught or study to conform their life vnto doctrine though all auaileable actions and euentes proceede not from any but from God For God from euerlasting decreeed as the endes so the meanes also and prescribed them vnto vs whereby it seemed good to him to bring vs vnto them Wherefore we vsing those meanes doe well and obtaine profitable and frutefull euentes but if wee neglect them either by our fault we depriue our selues or others of those blessings offered by God or if God euen in this contempt of his woorde haue mercie of vs or others yet our conscience accuseth vs of open and grieuous sinne Wherefore wee must vse meanes Why wee must vse meanes first that we may obay God therein who both hath decreed endes and ordained meanes to those ends and prescribed them vnto vs neither tempt him by contemning these to our owne peril and danger Secondly that we may obtaine those blessings decreed for vs according to his promise and that to our saluation Thirdly that we may retaine a good conscience in vsing the meanes although the expected euent doe not alwaies followe either in our selues or others The sixth Sophisme of the merit of good euill WHatsoeuer is necessarie doth not merit rewardes or punishmentes But all morall good and euill is doone necessarilie Therefore neither the good meriteth reward nor the euill punishment Aunswere This argument is handled by Aristotle in his Ethicks Lib. 3. Cap. 5. But the aunswere thereto is easie No good worke of the creature meriteth reward First the maior is either particular and so there is no consequence or sequele or beeing generally taken is false and that euen in morall or ciuil consideration to wit in respect of those thinges which are necessarie by supposition and yet are done freely as the actions of men Secondly we grant the reason in respect of the iudgement of god concerning good works For the creature cannot merit any thing no not by his best workes of God Because both they are due and are the effects of God in vs. And therefore the more good things God woorketh in vs so much the more he bindeth and endebteth vs to him Wherefore in the godly Euâ—â— workes merit punishment iustly God crowneth and rewardeth of his free bountifulnesse not their merites but his owne giftes But as touching euill woorkes we deny the reason for they merit punishment and that most iustly For although men forsaken of God cannot but sinne yet the necessity of sinning both
was purchased by their owne fault as who freely and willingly departed from God and remaineth in them ioyned and accompanied with great desire delight Wherefore to this that they should merite punishment their own will sufficeth whereas especially the punishment was before denounced This solution or aunswere Aristotle himselfe in the same fifth Chapter giueth vs when as he sheweth that men are diseruedly reprehended and punished for vices either of minde or bodie though they can not auoid them or leaue them because themselues are the cause of their owne vices and haue purchased them vnto themselues of their owne accorde and voluntarilie Lastly of all they wrest also certaine places of Scripture by false interpretations Certaine places of scripture wrested against Gods prouidence against gods vniuersal prouidence As Iohn 8.44 When the Diuel speaketh a lie then hee speaketh of his owne and Iam. 1. God tempteth no man Eccles 15.20 He hath commaunded no man to doe vngodly as also other the like places which denie God to bee the author of sinne But those places attribute vnto the wicked and remooue from GOD the sinnes as lies and temptations to sinne but the actions themselues of the wicked as they are not sinnes but operations and motions seruing for the exercising and manifesting of Gods goodnesse or iustice the whole Scripture sheweth to bee doone by the will of God and also as they are sinnes by his iust permission As of satan deceiuing the Prophetes of Achab of the false Prophets by whom god trieth and openeth the hypocrisie or constancy of men in true religion Acts 5. Satan filled the hart of Ananias 2. Cor. 4. The god of this world hath blinded the harts of vnbeleeuers In these the like saiengs also is discerned the work of the diuel vniustly blinding men to destroy them and of God iustly blinding them by the diuel to punish them Act. 5.38 If this counsel be of men it wil come to nought And Isa 30. Woe to the rebellious children that take counsel but not of mee The counsels of men are said to be not of God but of themselues in respect of the endes which men letting passe the wil of God reuealed vnto them respect and attaine not vnto but not in respect of the ends which god doth respect attaineth vnto as wel by the wicked not knowing or contemning his wil as by the godly or which is in effect the same the coūsels of men are said to bee of them not of God as they are sins that is as they swarue from the known wil of god but not as they are the execution of Gods either secret or knowen wil. 1. Cor. 9. God doth not take care for Oxen Not principally or not in such sort as for men For he giueth also to beastes their meat Those words thē Thou shalt not mussel the mouth of the Oxe that treadeth out the Corne was therefore spoken especially that God might thereby shewe what hee would haue by men vnto men to be performed So the wicked are often said to be cast out of the sight of God not that the prouidence of God is not extended to them but that he doth not tender them with his mercy bountie as he doth the godly For the godly also complaine that they are neglected of god when they are afflicted not that god is not present with them in affliction but that humane sense iudgement suggesteth this vnto vs. And God is saide to set his face against the wicked to cut them off Leu. 20.5 3 Why the knowlege of this doctrine concerning Gods prouidence is necessary The causes why this doctrine is to bee knowen 1 The Glorie of God THis doctrin is necessarily to be known 1 For the glory of god For he wil haue vs to ascribe vnto him most great liberty goodnes wisedome power iustice this he wil haue vs to acknowlege profes against the dreams dotings of Epicures Manichees and Stoicks But if the prouidence of god in mouing guiding al things euen the least both good bad be denied these also his properties are denied And if these bee denied god is not worshipped and magnified of vs but denied 2 Our comfort and saluation 2 For our own comfort saluation that by this means there maie bee stirred vp in vs First patience in aduersitie because all thinges come to passe by the most wise iust and most auaileable counsell and will of our heauenlie father And whatsoeuer either good or bad god sendeth vs in thē we consider the fatherly will of god towardes vs. Whatsoeuer commeth vnto vs by the counsel and will of god and is profitable for vs that we ought to beare patiently but all euils come vnto vs by the counsell and will of god and are profitable for vs Therefore wee ought to beare all euils patiently Secondly That wee may bee thankefull for benefites receiued of god Wee ought to bee thankeful because of whom wee receiue all good thinges both corporal and spirituall great and small to him wee ought to bee thankefull and to serue and worship him But from god the author of all good thinges we haue all thinges Therefore wee ought to bee thankefull vnto god and to worship him Nowe thankefulnesse hath two partes 1. Truth to acknowledge his benefite and to be thankefull both in worde and minde vnto him 2. Iustice to remunerate and make recompence Or Thankefulnesse consisteth 1. In acknowledging of the benefit 2. Jn celebrating it 3 In remunerating it Thirdly That we may conceiue a good hope and confidēce of things to come when as god by his prouidēce deliuereth vs out of euils He that hath decreed vnchangeablie to saue is able will saue beleeuers doth neuer suffer thē to perish Hope here signifieth such a hope as resolueth al things so to be gouerned of god as that also they shall hence forward be profitable for our safetie that he will neuer suffer vs to be pulled away or withdrawen from his loue nor will euer so forsake vs that we perish Because his will and power in preseruing sauing vs is vnchangeable far aboue the forces of al his enimies Fourthly the desire study of godlines praier and labour because although god indeed alone giueth all good things yet he giueth them with this rule and order that they bee desired and expected from him and sought by our labour and study which must bee guided by his word By this it appeareth Al the groundes of religion shaken in peeces if the prouidence of God bee denied that all the grounds and foundations of godlines or religion are pulled asunder if the prouidence of god be once denied such as before it hath been described out of the scripture For 1. We shall neuer be patient in aduersitie except we know it to come from God our Father vnto vs. 2 Wee shall neuer bee thankefull for his benefites except wee acknowledge them to bee giuen vnto
but hee furthermore keepeth and gardeth vs as his owne flocke and proper people whome hee hath purchased with his bloode hee gouerneth vs also and guideth vs by his spirite hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him and so fenceth vs against all the temptations of the Diuel and the flesh that we may neuer fal from him Therefore he is our Lord after a farre other sort than the Diuels and the reprobates 2 By right of redemption 2 Hee is our Lorde by right of redemption For hee alone paying the raunsome for vs deliuereth vs from the power of the Diuel by his spirit regenerateth vs and causeth vs to beginne to serue him and in this liberty whereunto hee hath brought vs by his merite and power hee also preserueth vs against al both outward and inward enemies euen to the end and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie and endoweth vs with eternal blisse and glorie And seeing hee hath deliuered freed vs it is manifest that we were Seruants and truely so wee were and are by nature Seruantes and bound-slaues of the Diuell from whose tyrannie Christ hath deliuered vs and heereupon nowe are wee the Seruants of Christ because vs who were by nature his enimies and deserued to be destroied of him hee notwithstanding preserued and deliuered For * The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine from whēce our English word commeth Serui which signifieth seruants commeth from Seruando that is saued or preserued serui or seruants were first so named by the Romans from seruando which is in signification preserued bicause whē in the wars they might haue bin slain of their enemies they were preserued But this dominion of Christ ouer vs is speciall that is extendeth it selfe onely to the Church Obiection Jf we bee redeemed from the power of the Diuel therefore a ransome hath bin paid him for our redemption For from whose power wee are redeemed vnto him is the price and ransome due But God gaue not him the raunsome Therefore wee are not redeemed from the power of the Diuel Answer From whose power we are redeemed as hauing bin supreme Lord ouer vs and holding rightly his dominion ouer vs vnto him the price ransome is due But the diuel is no supreme Lord but the executioner of the supreme lord Wee are saide to bee redeemed in respect of god wee are deliuered in respect of the Diuel which is God who alone hath and holdeth by right dominion ouer vs. Wherefore in respect of God Christ redeemed vs for vnto him he hath paid the price But he hath deliuered vs or set vs at liberty in respect of the Diuell For wee are giuen vnto Christ our redeemer to bee his owne neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough who therefore also hath care of it and preserueth it Of that Dominion we dispute especiallie in this place For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him as wee confesse him to bee vnto vs because hee hath redeemed vs and because hee guideth vs with his spirite 3 In respect of our preseruation Christ is our Lorde 3 By right of preseruation because he defendeth vs vnto the end keepeth safegardeth vs to eternall life not only by defending our bodies from enimies but our soules also from sins Of this Dominion himselfe speaketh None of them are lost which thou gauest mee No man shal pluck my sheepe out of my hands He keepeth the wicked to destruction and defendeth their bodies only 4 In respect of Gods ordinance 4 In respect of Gods ordinance because the Father ordeined the woord and this person Christ vnto this that by him hee might woorke all thinges in heauen and in earth The Father gaue vs vnto him manifested him vnto vs to bee our Prince King Head hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than others we also are far more bound to his allegeance obedience For he is so our lord that he doth indeed with vs what he wil and hath full right and power ouer vs but yet he vseth that his power to our saluation only For wee receiue dailie of this Lord moe and by infinite partes more excellent benefites than doe any other thoroughout the whole world And therefore wee ought alwaies to acknowledge the dominion and power which Christ hath ouer vs. Which acknowledging of his dominiō is 1. A profession of so great a benefit of christ as that he hath vouchsafed to be our lord to set free vs his enimies into this so fruitfull glorious a liberty 2. A confession of our bond duty For christ being so merciful a Lord vnto vs we ought both in word and life to professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges that he may bee magnified of vs for euer WHICH WAS CONCEIVED BY THE HOLY GHOST BORNE OF THE virgin Mary In the conception three thinges to bee obserued 1 The forming of Christs flesh First christ is said here to haue bin conceiued by the holy ghost Whereby three thinges are signified 1. That the masse of his humane nature was created or formed in the wombe of the Virgin miraculouslie and beside the order of thinges disposed of God in nature by the immediate working operation of the holy Ghost without the seede and substance of man Obiection But we are also formed and made of God Answere We mediately Christ immediately 2 The sanctifieng of his flesh 2. That the Holy Ghost did in the same moment and by the same operation cleanse this masse and from the verie point of the conception sanctifie it that is he caused that originall sinne should not issue into it and that for these causes First that hee might bee a pure sacrifice and a sufficient ransome for our redemption 2. Cor. 5.12 He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of god in him Secondly That he might also sanctify vs by his sanctitie and holynesse For if Christ had beene a sinner hee could not haue satisfied for vs but himselfe should haue remained in death Therefore could he not haue bin our sanctifier neither by merit nor by his power and efficacie Heb. 2.11 For he that sanstifieth and they that are sanctified are all of one Heb. 7.26 Such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Thirdly Iohn was not agreeable vnto the Word the eternall sonne of god to vnite personallie vnto him humane nature being stained defiled where in hee dwelleth as in his owne temple For God
the verie essence it selfe of the God-head c. Therefore if Gods omnipotencie bee really communicated to Christs humanitie so that this also is by reason of the omnipotency communicated vnto it reallie omnipotent of necessity then by reason of the same omnipotency really communicated Christes humanitie shall bee indeed an essence subsisting of it selfe and by it selfe incorporeall eternall immense creatres of all thinges that is God himselfe blessed for euer and so by consequent the diuine person For an essence intelligent subsisting by it selfe which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and maiestie of the flesh and such like is not a real communicating of the essentiall properties of the God-heade made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the man-hood For such a communicating should not perfect but destroy the man-hoode and conuert it into the God-head and dissolue the personal vnion of distinct natures but it is First the verie vnion of the humanitie with the Word in such sort as it being created finite doth together with al the essential properties therof subsist not in a created person of the same humane nature but in the increate and eternal person of God the Word by reason of which vnion God the Word but not the God-head is is called trulie man and contrarie man but not the manhood is and is called truly eternall God No dignitie eminence can be imagined greater than this neither doth it agree to anie but to the flesh of Christ onely Secondly Jt is the excellencie of gifts For these christs humanitie receiued without measure that is all whatsoeuer and most great and most perfect that maie fall into a created and finite nature Thirdly The office of the mediator to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur Fourthly The honor and worship which by reason of the Mediatorship agreeth is giueÌ„ to whole christ according to bâ—th natures keeping still as was before saide the difference of properties and operations in natures Now whatsoeuer testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to proue that their Eutychian transmutation and a third kind of communicating forged by themselues that is exequation or equalling of natures all those testimonies indeed belong either to the grace of vnion of the natures which is signified by the communicating of properties or to the grace of Christes Headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by waie of communicating or to the habituall grace that is the created giftes which Christ receiued without measure which are properly affirmed of the flesh or humanitie These giftes which are also called graces are not properlie effectes of the personal vnion as are the attributes or properties of the natures and office First because they are communicated to the manhoode as well of the Father and the Holie Ghost as of the Word or Sonne For he is said to haue receiued of the Father the spirite without measure that is aboundauntlie likewise to be annointed with the Holy Ghost And if the giftes were effects of the vnion it would follow of necessity that the flesh was vnited not to the Son only but to the Father also and the holy Ghost Secondlie The vnion of the flesh with the Woord was from the verie moment of the conception alwaies most perfect But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection ascension For hee was indeede humble weake and contemned he was indeede ignorant of some things he did indeede encrease in wisedome stature and in fauour not with men onely but also with God himselfe Thirdly The flesh when it was in the state of humility had not immortality or a nature not subiect to sufferings or the like and yet remained it alwaies vnited with the Woorde Wherefore the habitual giftes or graces of the humanitie for which it is also in it selfe reallie wise mighty iust holie follow not the personal vnion in respect of dependency as the effect followeth and dependeth of this cause but onely in respect of order Because namely the humane nature was first to subsist and bee before it were enriched with giftes and it subsisteth vnited to the Woord in the very first moment of the conception But after what maner the humanitie is vnited vnto the Sonne of God hath beene said before For by the special and miraculous working of the holy Ghost in the womb of the virgine of her blood was the flesh of christ formed sanctified and vnited according to subsistence or personally vnto the Wâ—ord 4 Why it was necessarie that the two natures should bee vnited in the person or subsistence of the sonne of God FOR what cause Christ our Mediatour was to bee together both a true and perfect iust man and true that is by nature GOD hath beene declared of vs before in the common place of the Mediatour in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the concurrence of diuers natures operations in the same person For albeit he suffred died in the flesh yet his passion and suffering would not haue that force and efficacy to redeeme iustifie sanctifie vs neither could christ haue applied those benefites vnto vs except he had bin withal true and natural God Of the Incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL VVEE confesse our Lord Iesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgine by the holy Ghost subsisting in one person onely made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his bodie but not according to his body god Whole man also with his God head but not according to his God head man Againe whole adorable also with his bodie but not according to his bodie adorable Whole adoring also with his Godhead but not according to his godhead adoring Whole increat also with his body but not according to his body increated Whole formed also with his Godhead but not according to his godhead formed Whole consubstantial with god also with his body but not according to his body consubstantiall as neither also according to his Godhead he is coessentiall with men but hee is according to the flesh consubstantiall vnto vs existing also in his Godhead For when wee say hee is according to the spirit consubstantiall with God wee doe not say hee is according to the spirit coessentiall with men And contrarily when wee affirme him to bee according to the
from the concrete to the abstract the reason doth not follow Christ therefore suffered according to his humane nature onelie making a sufficicnt and most perfect satisfaction thereby for our sins Which his satisfaction is made ours by applicatioÌ„ which is double The one from god who iustifieth vs for christs merit maketh vs to cease from sin The other from our selues who by faith apprehend applie vnto vs Christs merit by being fully persuaded that God for the ransome of his Son doth pardon vs our sinne Nowe that there was another nature in christ which nether suffered nor died is proued by these testimonies Ioh. 2.19 Destroie this Temple in three daies I wil raise it vp again 1. Pe. 3.18 was put to death concerning the flesh but was quickned in the spirit Reu. 1.18 I was dead and behold J am aliue Ioh. 18. I haue power to laie downe my soule and power to take it vp againe 3 The causes impellent or motiues of Christs Passion 1 THE loue of God towardes mankind Ioh. 3.16 So God loued the world that he gaue his onlie begotten Sonne 2. The mercy of God towards men fallen into sin 3. The wil of God to reuenge the iniurie of the Diuel who in reproch and despite of God auerted vs from him and maimed the image of God in vs in despite of the creator But here it maie be demaunded whether Christ fulfilled the Lawe or no and secondly if he did why then hee shoulde suffer so bitter a Passion Whereunto we aunswere first that he fulfilled the Law 1. By his righteousnes in obseruing it 2. By satisfaction in suffering punishment for our sinnes who had transgressed it Both which are most perfect Nowe to the second demand then why if Christ fulfilled the law was he so grieuously punished of God seeing punishment is the wages of sinne and sinne was not in him who neuer committed anie We answere that it was not for himselfe but for vs that hee was punished Reply A righteous man ought not to be punished for the vnrighteous Aunswere True except first he voluntarilie offer himselfe for them Secondly except he willinglie do suffer in such sort for them as that he yeelde a sufficient ransome and payment Thirdly except he haue the power of recouering himselfe out of the punishment once suffered Fourthly except he be able to bring to passe that they also for whom he offereth himselfe to satisfie leaue off to transgresse and sinne hereafter Fifthly except he bee of the same nature with them for whom he satisfieth If such a satisfier bee substituted there is nothing committed against the iustice of God for in so suffering both are saued both he that suffereth and they for whome hee suffereth Now such a suretie and satisfier was Christ who is not onelie man or of the same nature with vs but wee are also his members when the whole suffereth punishment the members also and partes are punished And for this coniunction of ours with Christ our head the Apostles commonly say that he suffered in Christ 4 The final causes or ends of his Passion THE first final cause or end of his passion is That his passion might bee a sufficient ransome for our sins or the redeeming of vs. 2. The mâ—nifesting of the loue goodnes mercie righteousnes of God while he punnisheth his sonne for vs. The chiefe finall causes then are Our saluation and the glorie of God To the former belongeth the knowledge of the greatnesse of sinne that we may knowe how great an euil sinne is and what it deserueth and further to knowe that death is not now pernicious and hurtfull to the Godly and therfore not to bee feared To the latter belongeth our Iustification wherein all the benefites are comprehended which Christ merited by dying euen our deliuery from death which hee bestoweth vpon vs. Obiection If hee haue satisfied for all then al should be saued Answere He satisfied for al as touching his satisfaction but not as touching the application thereof al not applying it vnto them Wherefore hee hath satisfied for al but doth not deliuer all but only those who by faith applie it And those he deliuereth 1. Because the Father ordeined him to this or because the Father will 2. Because the Son willingly offereth himselfe 3 Because this ransome is sufficient SVFFERED VNDER PONTIVS PILATE MEntion is made of Pilate in Christs passion 1. Because Christ would receiue from him a testimony of his innocencie that thereby we might knowe that he was pronounced innocent by the voice of the iudge himselfe 2. Beecause it was requisite that he should be solemnly coÌ„demned that we might know that hee though innocent was notwithstanding condemned that we might not be coÌ„demned as also he sustained death that we might be freed from it 3. That wee might be aduertised of the fulfilling of the Prophecy Gen. 49.10 The scepter shall not depart from Iudah nor a Law-giuer from betweene his feete vntill Shilo come For then was the Scepter taken from Iudah when Christ was a little after condemned of Pilate a Romane gouernour of whom before he was absolued This circumstance therefore is diligently to be coÌ„sidered in Christs passion that we may know him to be the Messias because al conditions are fulfilled in him which are required in the Messias Whereof this Prophecie of the taking away of the Scepter from Iudah was one 4. That we might know that Christ was condemned of God himselfe also and therefore that hee satisfied God for vs. For the head and gouernour of ordinarie iudgement is God himselfe Wherefore Christ was not to haue beene priuily taken away by the Iewes neither to be drawen to death by tumult and disorderlie but by lawefull order and iudgement and by inquisition made concerning all the accusations of Christ God would haue him first to be examined that his innocencie might appeare Secondly to be condemned that it might appeare that hee beeing before pronounced innocent was now condemned not for his owne fault but for ours and that so his vniust condemnation might be insteed of our most iust condemnatioÌ„ Thirdly to be put to death both that the prophecies might bee fulfilled and also that it might appear that both Iewes Gentils did put Christ to death CRVCIFIED I Beleeue in Christ Crucified that is I beleeue Christ did vndergo this punishment and this curse of the Crosse for my sake and that he was made obnoxious for my sake to Gods curse which I and we all deserued a type also of which curse was the death of the Crosse cursed by God himselfe Now for three causes would God haue his Sonne suffer the punishment of so ignominious a death 1 That we might knowe The curse due for our sinnes to haue laine vpon him so should be stirred vp to greater thankefulnesse considering how detestable a thing sinne is so that it could not be expiated or satisfied for but with the most bitter and most opprobrious and shamefull
desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
righteousnesse 13 Obiection Jf Christ hath satisfied for vs we shall not be iustified freelie but for merite and desert Aunswere Wee are iustified freely in respect of vs not freely in respect of Christ whom the sauing of vs cost full dearely 14 Obiection Reward presupposeth merite So that where reward is there is also merite For reward and merite are correlatiues whereof if one bee put the other is put also But euerlasting life is proposed as a reward for good workes therefore also the merite of good workes is euerlasting life Aunswere The Maior is sometimes true as concerning creatures as when men may merite or deserue of men But neither alwaies among men doth it folowe that there is merite where there is reward For men also oftentimes giue rewards not of merit or desert Now it is vnproperly saide of God that he proposeth eternal life vnto our workes as a reward for we can merite nothing at Gods hands by our workes But for this cause especially doth God say that he wil giue a reward to our workes thereby to shew that good workes are grateful and pleasing vnto him 15 Obiection That which is not required vnto iustification is not necessarie to be done Good woorkes are not required vnto iustification Therefore it is not necessarie to doe them Answere The Maior is false if it bee meant generallie because wee ought to doe good woorkes in token of thankefulnes But if the Maior be meant particularly then nothing can bee concluded the premisses beeing meere particular nowe good woorkes are as an effect without which the cause to wit faith cannot be Therefore good workes verily are necessarie but not as any cause or merite of iustice 16 Obiection He that is iustified by two things is not iustified by one only But we besides that we are iustified by faith are iustified also by the merite and obedience of Christ therefore not by faith onely Answere He that is iustified by two things is not iustified by one onely that is after one and the same manner But we are iustified by two thinges after a diuerse manner For we are iustified by faith as by an instrument apprehending iustice but by the merit of Christ as by the formal cause of our iustice 17 Obiect Doctrine which maketh men profane is not to be deliuered But this doctrine that we are iustified by works maketh men profane Therefore it is not to be deliuered Ans If it should so fal out with any man it were but an accident Reply Euen those thinges which fall out to bee euils by an accident are to be eschued But this doctrine maketh men by an accident euil Therefore it is to be eschued Aunswere Those thinges which fal out to be euils by an accident are to be eschued if ther remain no greater cause for which they are not to bee omitted which by an accident make men euil But we haue greater causes why this doctrine ought to be deliuered 1. The commaundement of God 2. Our owne saluation 18 Obiection Christ hath brought vs eternall iustice This applied iustice is not eternal Therefore this is not our iustice but God himselfe is our iustice Aunswere The Lorde is our iustice that is our iustifier But that our applied iustice is eternal hath been shewed before because the imputation thereof is continued to all eternity That iustice also of the Lawe which is begunne in vs in this life shall bee continued and perfected in the life to come But that iustice which is God himselfe is not in vs because so God should be an accident to his creature and become iustice in man For iustice and vertue are thinges created in vs not the essence of God Moreouer Osiander who obiecteth this doth not discerne the cause from the effect As we liue not or are wise by the essence of God for this is all one as to say that wee are as wise as God so also we are not iust by the essence of God Wherefore nothing is more impious than to say That the essentiall iustice of the creatour is the iustice of the creatures for thereof it would follow that wee haue the iustice of God yea the verie essence of God The cause must be discerned from the effect increate iustice from created iustice 19 Obiection Where sinne is not there is no place for remission or imputation Jn the life to come sinne shall not be Therefore no place there for remission or imputation Aunswere In the life to come shall not bee remission of any sin then present but the remission which was graunted in this life shall continue and endure for euer And that conformity also which we shal haue with God in the life to come shal be an effect of this imputation 20 Obiection Ten Crownes are part of a hundred Crownes in paiment of a debt Therefore good workes also may be some part of our iustice Aunswere There is a dissimilitude because ten Crownes are a whole part of an hundred Crownes But our workes are not a whole and perfect part 21 Obiection It is said that Phinees worke and deede was imputed vnto him for righteousnes Answere The meaning of the place is That God did approue his worke but not that he was iustified by that worke Why we are iustified by christs merit onely We are iustified by the merite of Christ onely 1. For his glorie that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort that we may be assured that our iustice doth not depend vpon our owne woorkes but vpon the sacrifice of Christ onely otherwise we should leese it a thousand times Why we are not Iustified partly by faith and partly by works Gal. 3.10 We are iustified not partly by faith partly by works 1. Because works are vnperfect and therefore our iustice also should be then vnperfect Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them 2. Although they were perfect yet are they due and debt So that wee cannot satisfie for an offence past by them When ye haue done all that yee are commaunded say wee are vnprofitable seruants 3. They are Gods works who worketh them in vs. 4. They are temporarie neither haue anie proportion with eternall blessinges 5. They are effectes of iustification therefore no cause 6. They are excluded that wee might not haue whereof to glorie 7. If they were part of our iustification our conscience should be destitute of stable and certaine comfort 8. Christ should haue died in vain 9. We should not haue the same way to saluation 10. Christ should not be a perfect Sauiour Why our works are vnperfect therefore cannot merit Now our workes are vnperfect 1. Because we omit manie things which we should doe and doe manie things which we should not doe 2. Because we blend and mingle euil with that good which wee doe that is wee doe good but wee doe it ill The thinges
for it doth not being receiued into vs quicken vs by working in vs new corporal qualities like as a medicine dooth but the bodie of christ nourisheth and quickeneth vs after a maner diuers from that natural nourishing and accordingly as this manner of nourishing and quickening requireth so receiue we christs bodie The maner whereby christs bodie and bloud nourisheth vs is 1. The respect of his merite For for vs christs bodie is giuen and his bloud shed for vs and for the bodie and bloud of christ wee haue eternal life giuen vnto vs. After this manner then the bodie and bloud of christ quickeneth vs as it is a merit deseruing for vs this blessing 2. His bodie and bloude quickeneth or nourisheth vs when wee receiue that merite of christs bodie and bloud that is when we beleeue with a true faith that for it wee shall haue eternall life This faith resteth and hangeth on christ hanging on the Crosse not corporallie dwelling in vs. 3. It nourisheth vs when the same spirite vniteth vs by faith vnto christ and worketh the like in vs which it doth in christ For except wee be graffed into christ wee doe not please God For hee will on that condition receiue vs and pardon vs our sinnes So that by faith through the working of the holy Ghost we bee ioined with christ and engraffed into him Seeing then this is the maner whereby the bodie and bloude of christ quicken and nourish vs there is no need of any descending of the bodie and bloud of christ into our bodies 4 Obiection The eating of bread is done by the mouth But the eating of the bodie is the eating of bread Therefore the eating of the bodie is done by the mouth and is corporall when it is saide Take and eate Aunswere This eating whereof mention is made heere is perfourmed by the mouth not simplie but as concerning the signe But it is not doone by the mouth but is spirituall as concerning the thing signified spirituall Reply This is my bodie that is the inuisible bodie which J haue in my handes Aunswere But the bodie is the thing signified and spirituall other-wise there will bee no proportion betweene the signe and the thing signified It followeth therefore that hee saieth The bread is my bodie So that the bread is that whereof the bodie is affirmed For in this speech the thing signified is affirmed of the signe 5 Obiection The Wordes are not to bee changed Christ vsed the woord Js Therefore there may not be put in place thereof the word Signifieth Aunswere The woords are not to bee changed into another sense than God wil haue But otherwise they are often to be changed As when it is said Pluck out thine eie For woords are to bee vnderstoode according to the nature of thinges Moreouer they themselues who accuse vs of change doe more make this chaunge and mutation than we Reply The bodie of christ was broken and crucified for vs not the signe of the bodie Therefore the bread is the substantiall bodie of christ Answ I grant for the bread signifieth that very bodie which was borne of Marie crucified Question Why then are the things signified attributed to the signes Two causes why the thinge signified are attributed to the signes and the signes called by their names if neither consubstantiation nor transubstantiation bee thereby signified Aunswere There are two causes alleadged heereof A similitude or likenesse and a certainty 1. The similitude or proportion of signes and the thing signified is first As the bread and wine nourish our body so the body and bloud of christ nourish vs vnto euerlasting life Secondly As the bread and wine are receiued by the mouth so the body and bloud are receiued by faith Thirdly As the bread is eaten being broken so the bodie of christ is receiued being sacrif ced and broken Fourthly As in corporall foode is required an appetite vnto it so also in this spiritual foode is required faith Fiftly As of many cornes is made one loafe so are we being many made one bodie Wherefore by reason of this similitude of the signe and the thing signified the thing signified is attributed vnto the signes 2. The certainty of the signes in the cause likewise why that is affâ—rmed of the signes which is proper vnto the thing signified For the sâ—gnes testifie that christes sacrifice is accomplished and for our behoofe and commodity because it is certainly and truly applied vnto vs. Here last of al is to be obserued that the eating of christs body dooth comprise and comprehend 1. Faith 2. That by faith we are made partakers of christ that is we are vnited vnto Christ and our communion is wrought by faith and the holy Ghost is the bond of this our vnion and coniunction with Christ 3. That wee are made partakers of Christs benefites iustification and remission of sinnes And this ensueth of that vnion of Christ with vs. 4. Jt comprehendeth also the benefite of our regeneration whereby we are made like and conformed vnto christ because the same spirit dwelling in vs and in christ worketh also the same things in vs. This eating is easily collected as out of many other places so also out of this saieng of christ I am the liuing bread which commeth downe from heauen if any man eate of this bread hee shall liue for euer And the bread that I will giue is my flesh which I wil giue for the life of the world 5 What is the difference betweene the Lords supper and the popish Masse THIS question is necessary by reason of errours which haue câ—ept into the church It is otherwise demanded Why the Masse is to be abolished â—ut here this questioÌ„ is also conteined and comprehended because these differences and contrarieties of the Lordes supper and the Masse are the causes why the Masse is to bee abolished First let vs speake a few woordes of the name of the Masse or Missa The word Missa seemeth to haue his name from an ancient custome of Ecclesiastical rites actions The originall of the woord Missa which we call the Masse in the end whereof leaue was giuen of departure to the Catechumenes the possessed with spirites and the excommunicated persons and so the woord Missa seemeth to be vsed as it were a mission or sending awaie because it was the last part of diuine seruice Others wil haue it to be so called from a dimission or from the manner of dimissing them because they were demised with these words â—te Missa est that is go you may depart or as others interprete it goe now is the collection or alms which they will haue to be called Missa of the sending it in as we may so speak or throwing or casting it in for the poore Some wil therefore haue it deriued from the Hebrue Masah that is tributes which was wont to be paied of euery one The word is found Deut. 16.10 Missach nidbath iâ—decha A free
therefore neither doe we so cheerfullie and perfectlie as we ought perfourme these workes vnto God and our neighbour J see another Law in my members rebelling against the Lawe of my minde And this is the cause why the works of the godly cannot stand in iudgement 4 How our workes though not perfectlie good please God ALbeit our works be not done according vnto the Law but are contrariwise manie waies defiled they please God notwithstanding through faith and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father Whence Christ is called our High-Priest by whom our woorks are offered hee is called also the Altar wheron our works being put are pleasing to God whereas otherwise they would stincke in the sight of God The works of the person which pleaseth god so please God as the person himselfe doth Nowe the person pleaseth God by the imputation of the righteousnesse and sanctification or satisfaction of Christ beeing clad namelie with the righteousnes puritie and sanctification of Christ that is the person pleaseth God for the Mediatours sake and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god God doth not examine our vnperfect iustice our works as they are in themselues according to the rigour of the Law according to which he should rather condemn them but he regardeth and considereth them in his son Whereof it foloweth that we do as it were supplie and repaire our want defect with the perfection of Christs satisfaction 5 Why we are to doe good works OVT of the doctrine of free satisfaction humane reason reasoneth on this wise He is not bound himselfe to satisfie for whom another hath alreadie satisfied Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks Aunswere There is more in the conclusion of this reason than in the premisses For this onely should follow be concluded Therefore we our selues are not bound to satisfie and this wee grant 1 In respect of Gods iustice which doth not exact a double paiment 2 In respect of our own saluation which otherwise should be none at all Reply Satisfaction is perfect obedience we are not bound to satisfaction Therefore neither are we bound to perfect obedience no not in the life to come For whō another hath satisfied for he himselfe is not enforced to satisfie But the obedience of Christ is not a ful satisfaction for our sinnes Therefore the fomer consequence is true Aunswere There is yet more concluded than the premisses would afford For this should followe that obedience is neuer at any time to bee performed of vs as thereby to satisfie for our sins already cōmitted or which shall be committed vntill the end of our life But it followeth not hereof that wee must not bee perfect in the life to come For then also wee shall bee bound to perfect obedience we shall be like vnto the Angels and our worke shall be perfectly good although that perfect obedience then due neither shall nor can be a satisfaction or ransome for our sinnes to wit for that obedience which we omitted in this life and yet was due to be performed of vs. For he that oweth twenty florens doth not pay his debt if he repay ten florens Wherefore the Maior proposition hath a double meaning and is true if it be taken in this sense whom an other hath satisfied for hee himselfe is not bound to satisfie to wit for those thinges for which satisfaction was made before So we are not bound to satisfie for our sinnes which we now commit For Christ hath fully perfectly satisfied his Father for all our sinnes and hath performed perfect obedience vnto the Lawe in our behalfe which otherwise wee shoulde haue performed in this life vnto the lawe and which we in this life omit and are no way able to perfourme Now for this end hath Christ satisfied for vs and redeemed vs by his bloud that at length we might in the life to come cease from sinne and performe that obedience vnto him which then we are to performe Neither dooth it for all this hereof followe that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs as thereby to shewe our thankefulnesse and not to satisfie for those sins which we commit in this life For wee are neuer able to satisfie by that obedience which we owe for that obedience which we doe not performe neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life this satisfaction of christ is sufficient to expiate and doe away all our sinnes God notwithstanding doth in this life also require of vs this our obedience though yet it be but begun and vnperfect For seeing God so greatly hated sinne that satisfaction could not be made vnto him for sinne but by the death of his only begotten Sonne wee verily must also hate it euen as himselfe also cōmandeth vs to fly abhor it from our hart and soule And Christ hath not therefore freely redeemed vs that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne but that being freed from sinne wee should hereafter begin to liue to him onely This end of our redemption which Christ himselfe respected is cause sufficient for which al of vs should necessarily doe good workes because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished Besides this cause there are manie others also in like sort most weightie which we wil in few words declare We are to doe good woorkes in respect of God our selues and our neighbour In respect of God 1. Because of the commandement of God Let your light so shine before men that they maie see your good workes and glorifie your Father which is in heauen God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarilie to giue our selues to good workes that wee maie perfourme due obedience vnto God who requireth it of vs. Joh. 15·12 This is my commaundement that yee loue one another Rom. 6.18 Beeing made free from sinne yee are made the seruantes of righteousnes 1. Thess 4.3 This is the wil of God euen your sanctification 2. For the glorie of God The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs that both by them we maie worship and magnifie god and others seeing the same maie glorifie our heauenly father like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed and from whom we receiue exceeding great benefites and those of al sorts we should also loue magnifie worship
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌ„ce For true faith only which neuer waÌ„teth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌ„s minister occasioÌ„ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâ—ble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it
not lawfull for me to doe as I wil with mine own He must needs be very impudent who hauing receiued of gift an hundred florens of a rich mā thinketh that he deserueth a thousand mo by receiuing those hundred whereas rather he is by this gift receiued bound to the rich man not the rich mā to him 5 No creature which doth euen the most perfect woorkes can thereby merit ought at Gods handes or bind God vnto him to giue him any thing according to order of iustice The reason hereof doth the Apostle yeeld Who hath giuen him first We deserue no more our preseruation than we deserued our creation He did owe nothing vnto vs when hee created vs so neither now doth he owe vs our preseruation neither is he bound to giue vs any thing We can bestow no benefit vpon our Creatour nay although we should neuer sinne yet can we not sufficiently declare and shew forth our thankefulnesse 6 There is no proportion betweene our woorkes which are vtterly vnperfect and the excellency of those great blessings and benefites which the Father giueth vs freelie in his Son 7 1. Cor. 1.31 He that reioiceth let him reioice in the Lorde But if we merit by our work remission of our sins man should haue in himselfe whereof to reioice neither should the glorie be giuen to God Rom. 4.2 If Abraham were iustified by his woorkes hee hath wherein to reioice but not with God 8 Wee are iust before we doe good woorkes Rom. 9.11.12.13 For yer Esau and Iacob were borne when they had neither done good nor euil that the purpose of God might remain according to election not by works but by him that calleth it was said vnto her The elder shall serue the yonger As it is written I haue loued Jacob and haue hated Esau 9 They who will be iustified by woorkes haue no sure and steadefast conscience Rom. 4.16 The inheritance is by faith that it might come by grace and the promise might be sure to all the seede 10 If wee should obtain righteousnesse by our own worke the promises should be made voide For in Abraham shall all the nations bee blessed And Christ also should haue died in vaine 11 There should not be one and the same reason and cause of our saluation if this Doctrine of the merit of woorkes should be admitted Abraham and the Theefe on the Crosse should haue bin otherwise iustified than we are iustified But there is but one way leading vs to saluation I am the way the truth and the life 1. Tim. 2.5 There is one Medatour betweene God and Men. Eph. 4 5. There is one Lorde one Faith one Baptisme Heb. 13.8 Jesus Christ yesterday and to day the same is also for euer Acts. 4.12 There is giuen no other name vnder Heauen whereby wee must bee saued Therefore we shall not be saued by good workes or for our good woorkes 12 Christ shoulde not giue vs full and perfect saluation and so neither should hee bee a perfect Sauiour if some thing were as yet required of vs whereby we should bee made iust But Christ is our perfect Sauiour For as Paul witnesseth God with his glorious grace hath made vs accepted in his beloued By whom we haue redemption through his bloud euen the forgiuenes of sinnes according to his rich grace And Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of God 1 Obiection They which haue not good woorkes cannot be saued Therefore good woorkes are necessarie vnto saluation Ans That without which we cannot be saued is necessary vnto saluation that is as a part of saluation or as an accident of saluation not as a cause of saluation 2 Obiection God calleth those blessings which hee promiseth to them that doe good workes rewardes and meed Now meede presupposeth merit Therefore good workes doe merit Aunswere Amongest creatures sometimes it doth but neuer with god But they are called the rewardes or meede of our woorkes in respect of God forasmuch as hee recompenseth most fully those thinges which wee doe neither yet is that recompence due For there can come no commoditie vnto God by vs therefore God is not bound no not to make the least recompence For he that stādeth no waies in need of our works and vnto whom they can ad or bring nothing at al of him doubtles wee are not able to merite or deserue any thing But there commeth good rather vnto our selues by good workes For the good works which we doe are a conformity with God therefore are Gods gift by which gift and benefit we are bound vnto god but not god vnto vs. Wherfore it is no lesse absurde to say that we merite saluation at gods hāds by good works than if one should say Thou hast giuen me an hundred florns Therefore thou oughtest also to giue me a thousand florens Obiection 3. But whereby may we be assured that we haue good works Aunswere 1. By the peace of conscience 2. By our conuersion 3. By the fruites of conuersion OF THE LAW OF GOD OR OF THE DECALOG AND TEN COMMANDEMENTES THE chiefe Questions 1 What the Law is in general 2 What are the parts of the Law 3 What is the vse of the Law 4 Jn what the Lawe differeth from the gospell 5 How far the Law is abrogated 6 How the Decalog is diuided 7 What is the meaning of the Decalog and of euerie commandement thereof 1 What the Law is in general THE Lawe in generall is a sentence or decree commaunding things that are honest binding creatures endued with reason vnto obedience with a promise of rewarde and a commination or threatning of punishment It is a sentence commaunding thinges that are honest otherwise it is no Law It bindeth creatures endued with reason for the Lawe was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings vnto those who perfourme obedience because no obedience can be meritorious before God Obiection But the gospell also promiseth freelie good things blessings Therefore the Law differeth not from the gospell Answ The Law promiseth freely after one maner and the Gospel after another The law promiseth freely with a condition of our obedience But the gospel promiseth freely without the works of the Law with a condition of faith not with a condition of our obedience Wherefore the gospell dooth not promise blessings freely without al condition but without such a condition as wherewith the Lawe promiseth blessinges vnto vs. And with a commination or threatning of punishment Otherwise the Lawe were a vaine and empty sound and shoulde effect nothing Moreouer the Latine woorde Lex which signifieth the Law is deriued from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former deriuation agreeth the Hebrue woorde with the latter the greeke woord For in Greeke the Lawe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
exercised by the loue of our neighbour Whence also wee may gather the causes for which obedience is to bee yeelded vnto the second table namely 1. That in this obedience God himselfe may be worshipped and our loue towardes him shewed and declared by our loue towardes our neighbour for his sake 2. That by the loue of our neighbor our conformitie with God maie appeare 3. That the societie of mankind maie be preserued which was ordained of God for the celebration and magnifieng of his name Moreouer this fift commandement is placed first in the second table 1. Because this is the cause the bond and ground of the obedience of the rest of the commaundements following For if this obedience stand which is of the inferiours towardes the superiours who are those which commaund the obedience of the commaundementes that follow then must the obedience towards the rest of the commaundements necessarily follow 2. Because the Lord annexed a special promise and a singular blessing vnto this commandement to wit length of life and these two namely the commaundement and the promise doth this fift commaundement conteine Now the ende of the commaundement is the preseruation of ciuill order which is the order decreed and appointed by God in the mutual duties of superiours and inferiours The superiours are al such whom God hath set ouer others to rule and defend them The inferiours are those whom he hath submitted to the power of others to bee ruled and defended by them The duties of superiours are comprehended by the name of Father and Mother Now Parents rather than other gouernors are named and commanded to be honoured 1. Because the father-like power and gouernement was the first among men 2. Because this is as it were a rule according to which others are to bee composed and framed 3. Because it is most beloued of men 4. Because seeing the bond of duetie towards Parents is the greatest the contempt of them is the more heinous and grieuous which therefore also is with greater seueritie condemned by god 5. Because god will haue superiours to beare a father-like mind and affection towards their inferiors By the name therefore of Parents are vnderstood all superiors or whosoeuer rule ouer vs. For these doth God giue vs in steede of Parents and they discharge the duetie of Parents are as it were gods vicegerents in ruling and gouerning vs and then first were Magistrates substituted by God for Parents vnto vs. when the malice of men beganne to encrease Our superiours are 1. Parentes themselues 2. Schoolemasters Teachers Ministers 3. Masters or Lordes 4. Magistrates 5. Our Elders Vnto all these are prescribed in this fift commaundement their dueties towardes their inferiours and those that are vnder them and first the common dueties to all then such as are peculiar and proper vnto some For when God commandeth the dueties of inferiours towards superiours he doth also of the contrary commaund the dueties of superiours towardes inferiours And when he commandeth vs to honour our Parents he will withall that both they bee as Parents vnto vs and also behaue themselues as worthy of honour Nowe amongest these degrees of the dueties of superiours the first is the chiefe and principall of al the rest 1 Because the rest serue for that and helpe to further it 2 Because this was the first in mankind Obiection God in this commandement willeth onlie our parents to be worshipped which is the dutie of inferiours Therefore hee commaundeth nothing here vnto superiours Answere I deny the consequence of this reason 1 Because when hee giueth the names vnto the superiours he giueth them also the thing it selfe or that from whence they haue the name 2 If God will haue them to be honored he will also haue them to doe those things that are woorthie of honour And albeit sometimes wicked men beare rule and therefore are vnworthie of honour yet the office is to bee distinguished from the persons and whose vice wee ought to detest their office wee must honour because it is Gods ordinaunce Seeing then the superiours are to bee honoured in respect of their office it is manifest that so far forth onely we must yeelde obedience vnto them as they passe not the bondes of their office God annexeth a promise to this commandement First To signifie howe greatlie he esteemeth that obedience how grieuously he wil punish those which do against this obedience Secondly To signifie how necessary this obedience is and so much the more to inuite vs to the obseruing and keeping thereof For this obedience towardes parents is a preparing and a motiue cause to the whole obedience of the Lawes which followe S. Paul alleaging this promise Ephes 6.2 saith That this fift commaundement is the first commaundement with promise that is with speciall promise or of a certaine particular blessing which God promiseth to them that perform obedience And the blessing or benefit which he promiseth is long life Obiect But long life seemeth not to bee any blessing or benefite by reason of the miseries of this life Answere This commeth but by an accident for long-life is a blessing by it selfe though it bee ioined with miserie Reply That blessing by reason of these accidents seemeth rather worthie to bee wished awaie from vs than to be wished to come vnto vs. Aunswere A good thing is to be wished away from vs if it haue accompanieng it greater euils But god promiseth vnto the godly together with long life a mitigation of calamities and a long fruition of Gods blessing Moreouer the worship and celebrating of God in this life is so great a good that the calamities of this life ought not to enter the ballance with it If furder it bee demaunded Why then are the wicked also and disobedient long-liued One answere hereto is That a general rule is not ouerthrowen by the varying of a few examples For the disobedient for the most part perish after an euill manner and vntimelie Prouerb 30.17 The eie that mocketh his Father let the rauens of the vallie picke it out Another aunswere is That corporall benefits are bestowed on the Godly for their safetie saluation and therefore are tokens and arguments vnto them of Gods good will towades them but on the wicked such are bestowed partly that they being thereby called inuited to repentaunce may become more excuselesse in gods iudgement partly that the godly and elect which are mingled among the wicked may enioy these blessings And againe that all godly and obedient children are not long-liued that crosseth not this promise because vnto them their translating into a better life is a most ample large recompence of long life The parts of this commandement are of two sorts The one are vertues proper either to superiours or to inferiours The others are common to both The proper or peculiar vertues of this fift commandement THE proper partes of the superiours obedience or the proper vertues of the superiors are distinguished according to
persons places times and other circumstances require vnto the glory of God the safety of our neighbor This end maketh that the Diuel cānot be said to be true although he somtimes speak that which is true For his is true who speaketh and loueth the truth doth affection it for the glory of God and the safety of his neighbour Truth may also be defined on this wise Truth is a firme election in the wil whereby we constantly embrace true sentences opinions speak that which is true keepe couenants promises auoide al deceitful dissemblings both in speech and outward gesture True confession is commaunded both in this and in the third commaundement as often times the same vertu is required to the obedience of diuers commandements But in the third commandemēt true confession is required as it is the honour and worship of God immediately respecting God and here it is commanded as there is a will in vs not to deceiue our neighbour but to wishe his safety welfare Vnder the name of truth we comprise liberty of speech which is a vertu wherby as much as the time place necessity requireth we professe the truth freely boldly are not withdrawne through the fear of dangers Vnto truth in the defect are repugnant 1. Al lies vnto which appertain al guiles dissemblings negligence in vnderstanding the truth of thinges lies of courtesy likewise slanders backbitings euil speakinges which kindes of lying are repugnaunt also vnto Fairnesse of maners conditions Lying is to speak otherwise or to signify otherwise by outward gestures than thou thinkest than the thing it selfe is So then in this commaundement principally is lying forbidden Vnto lying is referred also wilful ignoraunce which is a lying in the mind Officious lyes or lyes of courtesie are to be auoided because euil is not to be doone that good may come of it And al lying that doth expressely dissemble the truth is condemned But a truth which is vttered by a figure is no ly whether he vnderstand it or no with whom we deale This is to be obserued that we bee not too rigorous in examining the actiōs of the Saints also that we excuse not those things which haue no neede to be excused 1. Obiect That which profiteth another and hurteth no man is not sinne A dutiful lie is of such qualitie Therefore it is no sinne Answere The Minor is false Reply But yet the truth is often not to bee spoken Answere We must not put a difference between the hiding of the truth and lying Obiect God blesseth the midwiues because thy told a lie Therefore God alloweth and liketh of lies Aunswere God therefore blesseth the mid-wiues because they feared God slue not the infantes of the Israelites 2. Vnto truth in the defect is repugnaunt vanitie or leuitie which is a readines to lieng He is vain who lieth much often easilie and that without anie shame A lier is he who hath a desire to lie Vnto truth in the excesse is repugnant 1. Vntimely professing of the truth which is to cast pearles to swine and to giue that which is holy vnto dogges as Christ saith who by these words doth wholy forbid vnnecessarie and vntimely professing of the truth For as the verse hath it in the Poet He that warneth out of time doth harme 2. Curiositie which is to search after thinges vnnecessary or vnpossible These things may suffice for this chiefe and principall vertue of this ninth commandement The vertues which folow wait vpon trueth and they all are as it were of truthes retinue 2 Fairenesse of minde is a vertu which taketh wel things well or doubtfully spoken or done and interpreteth them in the better part to wit as farre as there are any reasonable causes to induce thereto doth not easily conceiue suspicions neither sticketh vpon suspicions though they be such as are iust haue reasonable causes hee doth not ground thereon neither directeth his actions accordingly neither decreeth or determineth ought by them It is defined after this manner Faiernesse of minde is a neighbour-vertue vnto truth allowing of others wils vpō probable reason hating all euil-mindednesse drawing also some things that are doubtfull to the better part hopeing in deede that which is good but yet as touching mutable thinges thinking that the wils of men may change and that a man may erre concerning anothers will seeing the infoldings and secret places of mans mind are not beheld The Extremes of this vertue in the defect are Slaundering and Suspiciousnesse Slaundering is not onelie falsly to criminate attach the innocent but also to interprete things indifferently spoken in the worser part or also to interlace coine some falshoode Suspiciousnes is to take things well or ambiguously spoken in the worser part to suspect euill thinges of those that are good or to suspect without cause or also to make to much of tru suspicions It is lawful for vs somtimes to suspect except we wil be fools Mat. 10.16.17 Beware of men be ye wise as serpentes innocent as doues In the excesse foolish Credulitie foolish flatterie Credulitie is hastily or vnaduisedly to interprete any thing or to assent to one without iust probable cause Or to beleeue a thing of another when there are manifest or probable reasons to the contrary Flatterie or assentation is to praise or like things not to be praised thereby to get either the goods or fauour of another man Fairenesse of mind is an assistant or special kind of truth Therfore it is also here together with trueth commanded 3 Simplicitie which is open trueth without wrinkles or fetches and compassings or it is a vertue which doth properly and plainly speake and doe such thinges as are true right and declared in artes common life Trueth is tempered with simplicity fairenesse of mind or conditions The extremes of simplicitie are Fained simplicitie and Doublenesse in manners and conuersation 4 Constancie which is a vertue not departing from the knowen trueth neither altering his purpose without good and necessary causes but constantly speaking dooing such thinges as are true iust necessarie Or it is a vertue persisting in the trueth once found knowen approued in the like maner professing defending the same Constancy is necessarie for the preseruation maintenance of the trueth Therefore it is here also commanded The extremes hereof in the defect are Vnconstancie or Lightnesse which is to alter true purposes opinions without reason In the excesse the extremes are Pertinacie or stoicall stifnesse and rigour which is a vice arising from a confidence in his owne wit or from pride ostentation refusing to yeeld or depart from his opinion albeit it bee such as hee seeth by strong reasons to be false but persisting in false opinions or vniust vnprofitable actions 5 Docilitie or a readinesse to learne which is a vertue searching after the reasons of true opinions easily
beleeuing yeelding to those that teach or shew better things that vpon certaine reason framing his will ready to assent vnto true or probable reasons to leaue those thinges which before he held embraced The same are the extremes of Docilitie which are of constaÌ„cie wherunto also this Docilitie is necessarie For Constancie without Docilitie degenerateth into Pertinacie and Docilitie without Constancie degenerateth into Leuitie Now al these vertues which haue beene numbered agree and are linked verie well one with another For Trueth must bee tempered with Fairenesse of minde and Simplicitie perceiued and knowen by Docilitie preserued and maintained by Constancie And so these former vertues are required to the being of truth Now the three vertues following are required to the profitable beeing of the trueth in the world 6 Taciturnitie or silentnesse which is a vertue withholding in silence thinges secret vnnecessarie to bee spoken where when as far as is needful auoiding ouer-much babling talkatiuenes Or it is such a maner of professing the truth whereby secret thinges whether true or false are kept close speeches vnnecessarie vnprofitable are auoided especially vntimely pernicious speeches such as giue offence The extremes hereof in the defect are Pratling foolish prating and treacherie Pratling is not to be able to keepe close any thing Foolish Prating or futilitie follie of speech is to speake vnseasonably immoderatelie foolishly In the excesse Haughtinesse Peeuishnesse dissembling of the trueth where are necessarie or probable causes Peeuishnesse or morositie is an ouer-much silentnesse burying of the truth where gods glorie the safety of our neighbour or our owne or others cause or the loue of our friendes requireth vs to speake Silentnesse without affability becommeth Morositie or peeuishnesse and Affabilitie without Silentnesse becommeth pratling and foolish prating babling out thinges hurtfull vnnecessarie vaine or secret 7 Affability or readines of speaking which is a vertu gladly with signification of good wil hearing answering speaking where need is vpon a necessarie probable cause or it is a vertue easilie entertaining the mutual talkes of others giuing signification of the good wil in conferences speech gestures Or Gentlenes facility affabilitie consist in giuing care making answere vnto others with some signification of good wil. The same are the extremes of Affabilitie which are of Taciturnitie or Silentnesse likewise leuitie Assentation or affectated labored affabilitie 8 Vrbanitie or pleasantnesse which is a vertue of speaking the trueth with a certain grace elegancie to teach comfort exhilarate nip or touch or it is a certain sauce of trueth speech to wit the trueth figuratiuely vttered either to mooue or delight others without bitternesses keeping the circumstances of place time persons The Extremes are 1 Scurrilitie and Dicacitie Scurrilitie is obscene homly iesting especially in serious matters Scurra that is a scurrulous person is so called from the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse dung Dicacitie or scoffing is a vice of iâ—sting bitterly of deriding bourding and exagitating others but especially such as are miserable 2 Stoliditie or Foolishnesse Sottishnesse or vnsauorinesse Foolishinesse is an vntimely affectation of vrbanitie Sottishnesse is an absurd vnsauorie affectation of vrbanitie Now Vrbanitie is an especial gift of the wit but may notwithstanding bee gotten by experience in matters 3 Backbyting which spreadeth false slaunders of others constereth doubtfull speeches in the worse part with a desire of reuenge an endeuor to hurt or to raise enuie THE TENTH COMMANDEMENT THOV shalt not couet thy neighbours house nor his wife nor his seruant nor his maid nor his Oxe nor his Asse not any thing that is his The scope and ende of this commandement is a rightnesse and inward obedience of all our Affections towardes God and our neighbour which must also be obserued in the other coÌ„mandements Neither yet is this commandement superfluous because it is added to the former commandments to be a declaration of them that vniuersall because this is spoken of the whole in generall and furder it is also added to be as a rule leuill according to which wee must take and measure the inwarde obedience of all the other commaundements For in this commaundement is commanded originall iustice or righteousnesse towardes God our neighbour which is the true knowledge of God in our mind a power inclination desire in our will heart in all our parts to obay God his knowen will and to performe vnto our neighbour for gods sake al duties required to regard maintaine his safety welfare Vnto orinall iustice originall sinne or concupiscence is repugnaunt which is an inordinate appetite or a corrupt inclination pronenesse in the minde will heart contrarie to God and desiring those thinges that God forbiddeth in his Law which ensued vpon the fall of our first parents and was from theÌ„ deriued to all their posteritie so deprauing and corrupting their whole nature that all by reason of this corruption are become obnoxious to the euerlasting wrath of God neither are able to doe ought that is pleasing to God except pardon be graunted for the sonne of God the Mediator and our nature be renued by the holy Ghost Of originall iustice towardes our neighbour there are two extremes 1. In the defect Original sinne towardes our neighbour which is a desire and wishing of those thinges which hurt our neighbour 2. In the excesse Jnordinate loue of our neighbour when for his sake we neglect God We are heere to obserue that not onelie corrupt inclinations are sinnes but also the thinking of euil is sinne to wit as the thinking of euill ioined with a desire of doing it Now that concupiscence is euil and sinne albeit it be borne with vs there is no doubt For we are not to iudge according to nature but according to the lawe whether a thing bee sinne or no be it or be it not borne with vs. The Pelagians denied concupiscence to be sin But Paul saith the contrarie Roman 7.7 J had not knowen concupiscence or lust except the law had said Thou shalt not lust Their obiections are these 1 Obiect Natural things are not sins Concupiscence is a natural thing Therefore it is no sin Ans There is a fallacy of the accident in the Minor For concupiscence was not before the fal but ensued after the fal Againe this word Naturall hath a diuers construction For in the Maior it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrarie to the Lawe In the Minor it signifieth a thing which wee haue not of nature but which we purchased vnto vs after the fall Replie An affection or appetite euen in nature now corrupted to desire good things and eschue hurtfull things is not sin But such is
wil vs to desire it But God willeth vs to craue in this life and to desire the perfect fulfilling of the Law 1. Because he wil at length effectuate it in those that desire it therefore hee will giue it vs after this life if wee desire the same here truly and from our heart 2. That we may now goe forward in godlinesse and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. That by this desire of fulfilling the Lawe God maie exercise vs in repentance and obedience OF PRAIER THE chiefe Questions hereof are 1 What praier is and howe many sortes there are of praier 2 Why praier is necessary 3 What is required to true praier 4 What is the forme of praier by Christ prescribed 1 WHAT PRAIER IS AND HOW MANY SORTS OF PRAIER THERE ARE. PRaier is a petition ioyned with an ardent and earnest desire whether vttered in woords or not vttered whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and neede with humilitie and repentaunce and confession of our owne vnworthinesse made in true conuersion vnto God in a confidence and sure trust in gods promises for christs sake our Mediatour Saint Paul maketh mention of three sortes of praier 1. Petitions for good thinges 2. Deprecations against euill things 3. Jntercessions and requestes for others The General of these specials is Praier Likewise Jnuocation and Adoration But praier differeth notwithstanding from Inuocation Adoration For Adoration is often times taken for the whole worship of god because whō we woorship him we account for the true God But praier is a part of Inuocation for Jnuocation compriseth these two as a general his specials namely Petition or praier and thankes-giuing For Inuocation or to Inuocate on God is to craue of the true God any thing that is necessary both for the soule and body and to giue thanks for benefits receiued of him Thankefulnes or Thankesgiuing is an acknowledgement of a benefit receiued and a voluntary binding to the performaunce of duties mutuall possible and lawful Thankefulnes conteineth two things to wit truth and iustice 2 Why Praier is necessarie THE causes for which praier is necessary are these 1 The commandement of God because God hath commanded that wee call vpon him and will this way chiefely and principally be worshiped and magnified by vs. Psa 50.16 Call vpon me in the daie of trouble Luk. 11.2 When ye praie say Our Father c. By these wordes of Christ it furder appeareth that the tongue also is required to praier which we may proue also by other reasons 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end 2. Out of the aboundance of the heart the mouth speaketh 3 Wee are to doe it that others may follow our example 2 Our Necessitie and Want For wee receiue not of God those blessings which are necessarie for our safety and saluation except we aske them of him For God hath promised them to such only as aske them Nowe what wee speake of the necessitie of praier the same is also to bee saide of the necessitie of Thankesgiuing For without giuing of thanks we leese those thinges that are giuen receiue not such thinges as are to be giuen and are necessarie The necessitie of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or encreased in no man who doth not aske it no man hath faith who giueth not thankes for it and they which are endued with true faith aske the grace of God and they who haue tasted of gods grace shew themselues thankfull vnto God for it and doe more and more craue and desire it Rom. 5.5 The loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers For the holie Ghost is giuen to none but to him that desireth him 1 Obiection But we see the wicked also to receiue the gifts of the holie Ghost Therefore not onlie they that desire him receiue him Aunswere The wicked verily receiue manie gifts but not those principall giftes neither those that are proper to the Elect such as are faith repentance remission of sins regeneration and furder what giftes the wicked receiue those are not auaileable vnto them neither doe they receiue them to saluation Reply Jnfants craue not the holie ghost and yet they receiue him Aunswere The holy ghost is not giuen but to those that aske him that is to those of yeares and vnderstanding who are able to aske him But euen Infants also aske and craue the holy ghost after their manner hauing to wit in possibilitie an inclination to faith and therefore potentially they aske the holy Ghost or haue an inclination to aske him 2 Obiection The Effect is not before his cause But praiers are the effects of the holie Ghost in asmuch as no man can aske the Holie Ghost who hath not the holie Ghost and hee alone woorketh praier in vs Therefore the Holie Ghost is not receiued by praier but is in vs before praier and so by consequent he is not giuen to them onlie that aske him 1 Aunswere Whosoeuer hath not the holie ghost cannot aske him that is as concerning the encrease of him 2 The Effect is not before his cause that is in order and nature but in time they are both together For the holy Ghost is in vs according to nature before praier because we then first begin to desire him to aske him of God when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs yet he is not first in vs according to time For as soone as the holy Ghost is giuen we begin to desire his presence When God giueth his spirit at the same time they aske him vnto whome hee is giuen And the Holie Ghost is giuen to none but to him that desireth him for no man desireth him but he who hath in himselfe the beginning of him Whereas then it is said of Christ Luk. 11.13 How much more shall your Heauenlie Father giue the holie Ghost to them that desire him this must not be vnderstood of the encrease onely but also of the beginning of his giftes and graces 3 What is required to true praier THE conditions and circumstaunces of true praier are 1 A direction of it vnto the true God that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word by his workes of creation preseruation and redemption of the Church As wee haue receiued so are we baptized and as we are baptized so we beleeue and as we beleeue so wee adore and worship the
Prouerb 30.8 Giue me not pouerty nor riches by which wordes the spirite of god also by Salomon teacheth vs to pray against riches that is aboundance aboue things necessarie Hither belongeth also that of Paul 1. Tim 6.9 They that will be rich fall into tentations and snares and into manie foolish and noysome lustes which drowne men in perdition and destruction for which cause riches are called Thornes by Christ But contrariwise Godlinesse is great gaine if a man be content with that he hath But notwithstanding if god hath giuen vs any thing beside those things which are necessarie for vs let vs doe our diligence to vse them well And to this end first we must take heede that we repose not our confidence in them Secondly Wee must consider that wee are Gods stewards who hath committed these riches vnto vs to employ and bestowe well and that by this means he hath laide a burden vpon vs and therefore shall wee one day render an account to god of our stewardship and administration 8 Whether it be lawfull to put vp anie thing for heereafter IT is doubtles lawfull for to put vp some thing for time to come according to this cōmandement of Christ Gather vp the broken meat which remaineth that nothing be lost Hither belōg all such precepts and commandements as speake of parsimony and frugalitie And here further wee are to obserue these three things 1 That those things which are stored vp bee lawfullie gotten purchased by lawful honest labor industry 2 That we repose no confidence in them 3 That they may be emploied on lawfull and necessarie vses both of our owne and others as to the maintenance either of our life or of our family or of our friendes Likewise to the preseruation of the Church to aide the common wealth when neede shall require and to bestow somewhat on the poore and our needy brethren Hereof saith Paul Ephes 4.28 Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue vnto him which needeth Now shal aunswere easily be made to such obiections as may be opposed against this petition 1 Obiection That which we desire is not ours Bread is ours Wherefore we neede not to desire bread Aunswere There is a diuerse signification in the woorde ours For in the Maior proposition it signifieth a thing which we haue in our own power but after a farre other manner is Bread ours as hath bin before declared 2 Obiection Christ willeth vs to desire Daily Bread Therfore it is not lawful to put vp any thing against the Morrow but we are to care only for the present day Againe he willeth vs not to desire Bread against the morrow but to desire Bread for This daie therefore they doe ill who gather any thing for future vses Aunswere This is a fallacie putting that for a cause which is no cause Christ willeth vs to desire daily bread This day and therefore wee must also desire thinges necessarie of him for our life for euerie day this day to morrow and so long as wee liue but hee meaneth not hereby as if hee would not haue vs labour for the morrow or not to put vp any thing for the morrow or to cast away those blessings which he hath already giuen vs sufficing for the morrowe Christ indeed otherwhere commandeth That wee care not for the morrow but so he forbiddeth vs to thinke of the morrowe with distrustfulnesse but not with praiers labours Wherefore the Lord will not that wee put vp nothing for hereafter but first that we be content with things present all distrust couetousnesse vnlawfull getting disobedience being set apart and banished 2 That we place not our trust in things necessarie giuen vs of God but knowe and certainlie perswade our selues that those benefits which haue beene and are giuen come vnto vs from the hande of God and that they are not otherwise good and profitable vnto vs except his blessing come to them 3 That wee consider our selues alwaies to stand in neede of Gods blessing And wee must withall beware that wee prescribe not to god what he is to giue vs. THE FIFT PETITION AND forgiue vs our debts as we forgiue our debtors This petition is a notable confession of the church wherein she acknowledgeth and bewaileth her sins it is withal a consolation that the Church shall receiue remission of sinnes according to Christs promise Now Christ in this petition will 1 That we acknowledge our sinne 2 That we thirst after remission of our sinnes because it is granted to them onlie that desire it and who do not tread vnder foot the bloud of the Son of god 3. That our faith bee exercised because this petition confirmeth our faith and again this petition floweth from faith For faith is the cause of praier and praier is the cause of faith as concerning the encreasing of faith The special Questions 1 What Christ here calleth debts 2 What is remission of sinnes 3 Why we are to desire remission of sinnes 4 How sinnes are remitted vnto vs. 1 WHAT CHRIST HERE CALLETH DEBTS CHrist calleth al our sins debtes both originall actuall and those both of fact and omission And they are called debts because they make vs debters to god either of obedience or punishment which we are to pay For when we sin we doe not giue nor perfourme vnto god what we owe vnto him as long as we giue not this vnto him so long we remaine debters 2 What is remission of sinnes THE creditor is said to Remit the debter when he neither requireth the debt of him nor punisheth him Remission of sinnes is That god wil not impute any sinne vnto vs but doth receiue vs into fauour pronounceth vs iust and righteous and accounteth vs for his sons of his meere and free mercy for Christs satisfaction performed by him for vs imputed vnto vs apprehended of vs by faith And that therefore hee wil not punish vs for our sin but endoweth vs with iustice and euerlasting life because the remission of sinne taketh away the punishment thereof For sin and punishment are correlatiues put sin and you put punishment take away sinne and punishment is also taken away Obiection When we desire that god will remit vs our sins we desire that god wil inuert the order of his iustice Answer The consequence of this reason is false For we desire remission of sinnes for the satisfaction of Christ for which they are remitted vnto vs and therefore our sins are not remitted vs with any breach of gods iustice because they are remitted vs with recompence made for them Reply If they be remitted with recompence made for them Then god dooth not remit vs our sinnes freely Answere They are remitted with recompence therefore not freely in respect of Christ but they are remitted freely in respect of vs because hee receiueth not satisfaction of vs
hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wishe them neither might wee praie against them God will not therefore that wee wish for euils as euils but as euils are good so wil he haue vs to bear them patiently 3 Obiection What thou shalt not obtaine that thou desirest in vaine But we shal not obtaine neuer to fal into temptation Wherefore in vaine doe we desire it For al that will liue godlie in Christ Iesu must suffer persequutions Aunswere This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not lead into temptation not because we are wholy to be deliuered but 1. Because wee are deliuered from manie things in which we should perish if wee should not request deliueraunce This is a cause sufficient 2. That those euils also into which we fal maie be good and profitable vnto vs. And to those which desire in general deliueraunce wil God graunt these two so great blessings But yet notwithstāding by reason of the remaines of sinne in vs hee wil haue this benefit to be imperfect which neuerthelesse we are to aske vvholy with submitting of our will vnto the will of God and with ful persuasion that in the life to come we shall wholie attaine vnto it Now we are to obserue the order coherence of these petitions 1. The Lord commaunded vs to desire the true knoweledge of God his promise which is the cause of al other his blessings 2. Hee willeth vs to desire that god woulde gouerne vs by his spirite and so continually preserue and confirme vs in this knowledge 3. That euerie of vs maie do and fulfil thereby his duty in his vocation and calling 4. That he would giue vs those things whereby euery one may doe his duty namely corporall blessinges The fourth petition then agreeth with the former because if we must at al be in our own vocation and calling we must liue and haue thinges necessary for the mainteinaunce of our life 5. He adioineth next after the petition of spiritual and corporal blessings a verie fit obiection of our vnwoorthines That thou maiest giue vs spiritual corporal blessings forgiue vs our debts Wherefore the fift petition is the ground and foundation of the rest which being ouerthrown the rest fal to ground For if thou resolue not that thou hast god gracious and fauourable vnto thee how shalt thou haue him to be merciful how shalt thou continu in that knowlege which thou hast not how shalt thou doe thy duty and the wil of God seeing thou art his enemy and endeuourest the contrarie how shalt thou ascribe al things to god how shal they turn to thy saluation 6. After the petition of spirituall and corporall blessinges there followeth lastlie the petition of our deliueraunce from euils both present and to come And from this last petition we returne againe to the first Deliuer vs from all euils both of crime pain both present to come that we maie know thee to be our perfect sauior so thy name may be hallowed sanctified of vs. THE CONCLVSION OR LAST CLAVSE OF THE LORDS PRAIER For thine is the kingdome the power and the glorie for euer and euer AMEN THIS last clause of the praier serueth to confirme our faith and beliefe or confidence of beeing heard obtaining our desire to wit that God will and is able to giue vs those things which we desire Thine is the kingdome The first reason is drawen From the dutie of a king which is to hear his subiectes to defend and preserue them Therefore thou O God seeing thou art our king mightier than al our enemies hauing al things in thy power good and euil euil so that thou art able to represse them good so that there is no good so great which thou canst not giue as is agreeing and standing with thy nature and seeing wee are thy subiects be present and assist vs with thy power and saue vs as who art louing vnto thy subiectes and thy protection and safegard is alone sauing and preseruing He is called a King 1. Because he hath power ouer all creatures 2. Because he is the peculiar King of the Church And the power The second reason is drawne from the power of God Hear vs O God and giue vs what we desire because thou art mightier than all our enimies thou art able to giue vs all thinges and thou only art able in thee alone resteth this power ioyned with exceeding goodnes And the glorie The third reason is taken from the end or finall cause We desire these things for thy glorie Of thee alone the true God and soueraign King we desire and expect all good thinges and so we yeeld vnto thee this thy glory and this thine honour and professe thee to be the autour and fountaine of all good thinges And verily because this glory is due vnto thee therfore also do we desire thē of thee Hear vs therfore for thy glory especially because thou wilt also for thy glorie sake giue vs those thinges which wee desire For what things serue for thy glory the same wilt thou performe and doe but those thinges which we desire serue for thy glory therefore thou wilt giue them vs. Giue vs therefore these thinges that we desire the glory shall returne redound vnto thee if thou deliuer vs. For so shal thy kindome power and glory be manifested Obiection Wee seeme to bring persuasiue and moouing argumentes vnto God whereby we maie moue him to doe what wee desire But in vaine are reasons vsed to him who is vnchaungeable God is vnchangeable Therefore in vaine vse we these reasons vnto him Aunswere This is a fallacy putting that for a cause which is no cause For we graunt this argument in respect of God but not in respect of vs. For we doe not when wee thus speake vse reasons to moue God or persuade him to doe it but to persuade our selues that God wil doe this and to confirme and assure vs that we shal be heard and to acknowledge our necessity and the goodnes truth of god Wherefore these reasons are not adioined to our praiers as thereby to moue god but only to confirme and assure vs that god wil doe what we desire because these are the causes why he doth it Jt shal bee for thy glorie therefore thou wilt doe it because thou hast care of thy glorie Thou art a most good King therefore thou wilt giue these thinges to thy subiectes Thou art most powerful mighty therefore thou wilt shewe thy power in giuing these gifts which are most great and which can bee giuen of none other but of thee alone Amen This is added not as a part of the praier but 1. Because this particle noteth a true and sincere desire and wish wherewith we wish that we maie be heard 2. Because this
selfesame particle betokeneth a certaintie or confirmation of our faith whereby we trust that we shal be heard Wherefore Amen signifieth 1. So be it and sure and certaine be that which wee desire and let God condiscend and aunswere vnto our request 2. So God being not vnmindful of his promise truly and certainly heare vs. FINIS ¶ A TABLE OF THE COMMON PLACES AND PRINCIPALL QVESTIONS HANDLED IN THIS SVMME OF CHRISTIAN RELIGION THE PREAMBLE A THREEFOLD order or three parts of the study of Diuinity 2 Of a Catechism or Catechising doctrine What a Catechisme is 2 In the Primitiue Church two sorts of Catechumeny 3 Catechising as the Doctrine of Baptisme of laying on of hands euer hath beene vsed in the Church and the reasons why still it ought 3. 4 Of the holy Scriptures Two opinions of religion but one alone true 5 What the holy Scripture teacheth or how Christian religion is diuided 6. 7 True religion ought to bee discerned from others and why 8 The difference of the true Doctrine of the Scriptures from others 10 The difference of true Doctrine from Philosophy 11 Certain notes whereby the tru church is distinguished from others 12 Whence it may appeare that this religion was once deliuered from god which is contained in the Scriptures 12 The authority of the Scriptures dooth not depend of the Church with reasons for proofe aunsweres to the contrarie obiections 13. 14. 15. 16. 17 Reasons for proofe of the certaintie truth of the holy Scriptures 20. 21 The difference betweene the prophecies of the heathen and them contained in the holy Scriptures 23 The spirit of Christ a sufficient witnesse of his Doctrine 27 No doctrin besides the holy Scripture is to be receiued into the church and the reasons why with answers to the contrary obiections 28. 29. 30 The obseruing of the Lords day left arbitrary to the Church 36 How controuersies doubtfull places are to be decided 46 Of the true comfort of the Godly The way to attaine to this comfort and the parts thereof 53 Why the knowledge of our misery deliuery and thankfulnesse is necessary to this comfort 55. 56. 57 THE FIRST PART OF THE MISERY OF MAN HOWE a man commeth to the knowledge of his misery 60 Of Sinne. Whether sin be or whence it appeareth to be in vs. 63 What sinne is 65 How many kinds of sin there are 67 Of Orginall sinne Whether there be Original sinne 6◠What Originall sinne is 68 Whether the souls of the children bee deriued from the souls of the Parents 71 What Actuall sinne is 78 Raigning sinne 78 Sinne not raigning or veniall 79 Sinne against the conscience not against the conscience 86 Sinne pardonable vnpardonable 87 Sin of itselfe sin by an accident 94 The workes of the regenerate vnregenerate differ seuen maner of waies 98 What are the causes of Sinne. 99 What are the effects of sinne 115 Of the creation of man What man was created of God 124 For what man was created 125 Of the image of God in man What the image of God in man is 128 How far foorth the image of God was lost how far it remaineth 130 How it is repaired in vs. 131 How the image of God is in Christ and how in vs. 132 Of the first sinne What that first sinne of Adam Eue was 134 What were the causes of the first sinne 135 What are the effects of the first sin 135 Why GOD permitted the first sin 136 Of free-will The causes of diuers controuersies risen about free-will 138 Of the word Liberty 140 What is the Liberty of will 141 What is like or common and what is different in the liberty of will which is in God in Angels and men 144 Whether there be any liberty in vs what it is 157 There are foure degrees of freewill 159 Of euils of punishment Of the euils of punishment 192. Howe many kinds of afflictions there be 194 What be the causes of them 198 What are the comforts that are to be opposed against them 200 THE SECOND PART OF MANS DELIVERY WHAT mans deliuery is 226 Whether any deliuery might bee wrought after the fall 227 Whether deliuerie bee necessarie and certaine 231 What manner of deliuerie this is 231 By what meanes mans deliuery may be wrought 233 Of the Mediatour What a Mediatour is 238 For what cause a Mediatour is necessarie 239 What is the office of a Mediator 241 What maner of Mediatour ours ought to be 243 Who is may be that Mediator 250 That there is but one Mediatour 252 Of the couenant What a couenaunt is 253 Howe a couenaunt may bee made betweene God and men 255 whether there be but one couenāt 255 In what the old and new couenaunt agree and in what they differ 256 Of the Gospel What the Gospel is 159 Whether the Gospel hath bin alwaies knowen 261 Howe the Gospell differeth from the Law 264 What are the proper effectes of the Gospel 267 Whence the trueth certainty of the Gospel may appeare 267 Of faith The necessitie of the true doctrine of faith 268 What faith is in general 270 What are the kinds of faith 272 How those kindes differ 275 How faith hope differ agree 278 What are the causes of faith 276 What are the effects of faith 280 Vnto whom faith is giuen 281 Conclusions comprising the summe of faith 285 Of the Creede or Symbole of the Apostles VVhat a Symbole is 287 What are the parts of the Apostolick Symbole 288 The first part of the Creede of God the Father Creatour The sense and meaning of the words I beleeue in God the father Almighty Creatour 291 Of God VVhether there be a God 294 VVho and what God is 301 An explication of the description of God deliuered by the church 305 VVhence it may appeare that there is but one God 336 VVhat these woordes Essence Person Trinity betoken and signifie 340 VVhat difference betweene Essence and Person 341 VVhether these names are to bee vsed in the church 345 How many persons there be of the Diuinity or Godhead 347 How the three persons of the godhead are distinguished 349 VVherefore this doctrine is to be held and maintained in the church 351 Of Creation VVhether the woorld were created of God 355 How God made the world 362 For what cause god created the world 367 Of Angels VVhat good Angels are 369 Of euil spirits or Angels 375 Of Gods prouidence Errors concerning Gods prouidence 379 Whether there bee any prouidence of God 380 VVhat the prouidence of God is 385 A confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of God moouing and gouerning all and euery particular whether good or bad great or smal most iustly 405 VVhy the knowledge of this doctrine concerning Gods prouidence is necessarie 426 The second part of the Creed of God the redeemer VVhat is signified by the word Iesus 430
From what euils he saueth vs 433 How he saueth 434 VVhom he saueth 437 Of Christ What is signified by the name of christ 437 What Christes vnction or annointing is 438 What his Prophetical function 444 VVhat his Priesthood 448 VVhat his kingdome 451 Of the communion of the faithful with Christ vvhat the Annointing of Christians is 452 In what sense christians are called prophets 456 vvhat is the Priesthoode of christians 456 vvhat is the kingdom of christians 458 Of Christ the Sonne of God How manie waies men are called sons 461 How christ is the son of God 463 vvhy christ is called the only begotten and first begotten sonne of God 464 Of Christs Diuinitie The sonne of God is a subsistent in the flesh borne of the virgin and before the flesh 467 The sonne of God Christ is a person reallie distinct from the Father and the holy Ghost 498 The Worde is equall consubstantial with the Father 500 503 Other rules whereby the obiections of the Arrians are dissolued 507 The principall arguments against the Diuinitie of the Sonne and the Holie Ghost with the answeres vnto them 509 Of Christ our Lord. In what sense christ is called Lord 514 For what causes he is our Lorde 515 Of christs conception by the holy ghost and birth of the Virgin Marie 518 The common place of the two natures in Christ vvhether there be two natures in christ our Mediatour 520 vvhether christ be one person or moe 525 vvhat maner of vnion this is of the two natures in christ and how made 529 A rule to bee obserued touching the proprieties of both natures in christ 536 A rule to bee obserued touching the proprieties of christ the Mediatour 544 vvhy it was necessary that two natures should bee vnited in the person or subsistence of the sonne of God 550 Of Christs humiliation that is of his Passion vvhat Christ suffered 554 According to which nature christ suffered 556 The causes impellent or motiues of christes Passion 55â— The final causes oâ— ends of his Passion 558 Of Christs death How christ is said to haue beene dead 561 vvhether it was requisite and necessary that christ should die 562 The fruit of christs death 564 His burial 566 His descension into hel 567 Of Christs glorification that is of his Resurrection vvhether christ rose againe 571 How christ rose 571 For what cause he rose 572 vvhat are the fruits of christes Resurrection 576 Of Christs Ascension into heauen vvhither christ ascended 580 How wherefore christ ascended into heauen 582 587 vvhat is the difference between christs Ascension and our 588 vvhat are the fruits of christs AscensioÌ„ 589 Of Christs sitting at the right hand of GOD. vvhat the right hand of God signifieth 591 vvhat is to sit at Gods right hand 591 vvhether christ did alwaies fitte at the right hand of God 595 vvhat are the fruites of christes sitting at the right hand of the father 597 Of Christs comming to iudgement vvhether there shal be any iudgement 599 vvhat the last iudgement is 601 vvho shal iudge 603 vvhence and whither christ shal come 604 Howe christ shall come to iudgement 605 vvhom christ shal iudge 605 vvhat shall be the senteÌ„ce executioÌ„ 606 For what cause that iudgemeÌ„t shal be 607 vvhen it shal be 608 vvherefore God woulde haue vs certaine of the last iudgement 608 For what causes God would not haue vs certain of the time of iudgement 609 For what cause GOD differreth that iudgement 609 Whether the last iudgement be to bee wished for 610 The third part of the Creede of the Holie Ghost the sanctifier What the name spirite signifieth 610 Who and what the holie Ghost is 611 What the office of the holy gost is 617 Of whom the holie Ghost is giuen and wherefore 621 To whom the holie Ghost is giuen 622 How he is giuen receiued 624 How the holie Ghost is reteined 625 Whether and how the holie ghost may be lost 625 wherefore the Holie Ghost is necessarie 626 Howe wee may knowe that the holie ghost dwelleth in vs. 627 Of the Church What the Church is 627 How many waies the Church is taken 629 What are the tokens and markes of the church 631 Why the church is called Holy Catholicke 633 In what the church differeth from the common weale 634 Whence ariseth the difference of the church from the rest of mankinde 635 Whether any one may be saued out of the church 636 Of Predestination Whether there be Predestination 636 What Predestinâ—tion is 641 What are the causes of Predestination or Election and of Reprobation 642 What are the effects of Predestination 644 Whether Predestination be vnchangeable 645 How far forth Predestination Election and Reprobation are known vnto vs. 645 Whether the elect be alwaies meÌ„bers of the church the reprobate neuer 646 Whether the elect may fall from the church and the reprobate abide alwaies in the church 648 What is the vse of this doctrine 649 Of the communion of Saints 649 Of the remission of sinnes What remission of sinnes is 651 Who giueth remission of sinnes 652 For what remission of sinnes is graunted 653 Whether remission of sinnes agreeth with Gods iustice 653 Whether remission of sinnes be freely giuen 654 To whom remission of sins is giuen and how 655 Of the Resurrection of the flesh What the Resurrection is 656 The Errours concerning the Resurrection 656 Whence it may appeare that the Resurrection shall certainely be 657 For what end the Resurrection shall be 659 By whom the Resurrection shal be 660 How the Resurrection shal be 660 When the Resurrection shal be 661 What bodies shal rise 661 Whether the soule be immortall 662 Of euerlasting life What euerlasting life is 670 VVho giueth euerlasting life 672 To whom euerlasting life is giuen 673 For what cause euerlasting life is giuen 673 VVhen how euerlasting life is giuen vnto vs 674 675 VVhether wee can bee assured in this life of euerlasting life 675 Of Justification VVhat iustice or righteousnes is in generall how manifold it is 677. 678 In what iustice differeth from iustification 679 VVhat is our iustice 680 How Christs satisfactioÌ„ is made our iustice and righteousnes 681 VVhy Christs satisfaction is made ours 683 VVhy Christs satisfaction is made ours by faith onely 684 Obiections against this doctrine of iustification aunswered 685 Of Sacraments VVhat sacraments are 694 VVhat are the ends of sacraments 697 In what sacraments differ from sacrifices 699 In what sacramentes agree with the word and in what they differ from it 700 How the sacraments of the old new Testament agree how they differ 702 VVhat the sacramentall vnion is 703 In what the thinges differ from the signes 704 VVhat phrases and formes of speaking of the sacraments are vsuall vnto the church and scripture 705 VVhat is the right and lawful vse of sacraments 705 VVhat the wicked receiue in the vse administration of the sacraments 706 How
resurrection of our Mediatour was requisite for our iustification first because except his punishment had beene finite wee coulde not haue recouered out of euerlasting death from which the Mediatour was so to deliuer vs as that hee shoulde vtterly ouercome it in vs. If then our Mediatour was vtterlie to vanquish and ouercome death in vs hee ought then so to die as to ouercome death first in himselfe and so to fulfill indeede that which was foretolde Ose 13.14 1. Cor. 15.54 Death is swallowed vp into victorie O Death where is thy sting O graue where is thy victorie Againe Except Christ had ouercome death he could not haue bestowed his benefites on vs which by his death hee had merited for vs neither should we knowe that hee had satisfied for vs because if hee had continued in death it had beene a certaine argument that he had not satisfied but was ouercome of death of the burdē of sin For where death is there is sinne or if he had satisfied yet had remained in death this had been contrarie to the iustice of God Wherefore Christ was to rise both that wee might knowe that hee had promerited benefites for vs and also that himselfe might applie the same vnto vs that is that by his merit and efficacy we might be perfectlie saued and iustified 2. Christ rose for our regeneration For iustification or remission of sinnes sufficeth not without the inchoation and beginning of a new life 3. For our saluation and glorification God wil by this meanes euerlastinglie quicken and glorifie vs that beeing inserted and engraffed into the masse of his Son that is his humane nature wee maie for euer bee carried of it and out of it drawe life For these causes it was necessarie that Christ shoulde rise againe that is that his soul which was laide downe from the body should be againe ioined with the same body For resurrection is nothing else than a coniunction or reuniting of the same body with the same soule 4 What are the fruites of Christes Resurrection ALL the causes of Christs Resurrection are not fruites of his Resurrection And after a diuerse maner are the causes and the fruites of his resurrection considered and moreouer the benefites of Christ bestowed by his resurrection are one way considered as causes of Christs resurrection and otherwise as fruites of the same For the Questions are diuerse Wherefore christ rose And What fruits Christs resurrection bringeth vnto vs. Furdermore the fruite of Christs resurrectiō of two sorts the one respecting christ the other vs. For first as the Apostle sayth Rom. 1.4 Hee is declared by the resurrection to bee the Sonne of God euen the onely begotten and beloued Sonne of God who is also God himselfe Againe Christs humane nature also was by his resurrection adorned with that glorie which becommeth the nature of the Son of God The fruit of Christs resurrection which respecteth vs is of many sorts But to speake in general all the benefites of christes death are the fruites which we receiue by his resurrection For Christes resurrection maketh that his death hath his effect Christ by his resurrection dooth applie vnto vs those benefites which he merited for vs by his death by this means the same are the benefits both of his death resurrection which are otherwise merited for vs thā they ar bestowed on vs. For it was not necessarie that the verie act of meriting deseruing should dure all the time both of the old and the new Church but onely the act of bestowing or applieng the same and therefore it was necessarie also that the Mediatour should be continually that hee might bestow those benefites on the Church which hee was once to merite for this can not bee doone without a Mediatour and therefore neither can the Church be for one moment without a Mediator In the old church Christ the Mediator did bestow on the Fathers the benefits of his death to come by the force and efficacy of his resurrection to come nowe he bestoweth them on vs by the efficacie of his resurrection alreadie past It remaineth now that wee in speciall reckon the chiefe fruites which the resurrection of Christ bringeth vnto vs. First then by the resurrection of Christ wee know him to be the Messias as in whom the prophecies were fulfilled Secondly We are confirmed and warranted by Christes resurrection 1. Of his merit That hee hath fullie and perfectlie satisfied for our sinnes For one onelie sinne not being satisfied for had withheld christ still in death He was cast into such a prison as that except he had paied the vtmost farthing he had not beene let goe But he was let goe and dimissed Therefore he paied the vtmost farthing 2. We are confirmed of the application of Christes benefites which could not haue been bestowed if he had not risen For as was said before it was necessarie that the selfesame Mediatour beeing man should rise againe Ioh 7.39 The holy Ghost was not yet giuen Iesus was not yet glorified Wherefore wel saith Saint Paul Rom. 4.25 That Christ is risen again for our righteousnes that is to confer and apply righteousnesse vnto vs. Thirdly A fruit of christes resurrection is the gift of the holie Ghost by whom christ regenerateth vs and giueth vs eternal life Before time the Godlie were also endued with the holie Ghost and regenerated but more sparingly than nowe in the newe Testament and yet both by the force and vertue of his resurrection For the holy Ghost by whose vertue and operation onely wee are regenerated cannot be giuen but by the resurrection and ascension of christ Fourthly We must also ascribe and attribute it vnto christes resurrection that hee preserueth vs by his perpetuall and applied righteousnesse that hee beginneth in vs eternal life and so dooth also ascertaine and assure vs of the consummation and accomplishment of eternall life whereof wee cannot bee certaine except wee haue the beginning thereof and the beginning we should not haue except we had the holy Ghost Fiftlie The resurrection of our bodies is the fruite of christes resurrection 1. Because christ is our Heade and wee his members Now it is expedient for the Heades glorifie that the members bee glorious Christ indeede shoulde bee by himselfe though hee had no members or if his members continued in death but hee should not be Head because he is not heade but in respect of his members Neither shoulde hee bee a king without a kingdome according to the nature of correlatiues whose verie beeing dependeth vppon necessarie relation which one hath to the other and according to the nature of correlatiues a glorious head doth require glorious members and such as are correspondent vnto it 2. Because if Christ be risen he hath also abolished sinne If he hath abolished sinne either hee hath abolished his own sin or ours but not his owne therefore ours If he hath abolished our sin he hath abolished death also For if the cause
be taken awaie the effect likewise is taken awaie The wages of sinne is death Further if he hath abolished death and that by a sufficient satisfaction for our sinnes which satisfaction hee hath shewed and declared by his resurrection to bee sufficient it is certaine that his resurrection is a most certaine testimonie of our resurrection for he hauing perfourmed a sufficient satisfaction for the sinnes of his members the members cannot remaine in death But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members Therefore Christes resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam receiued blessinge◠for himselfe and all his posteritie and lost the same from all So Christ the second Adam receiued life and al other giftes for himselfe and others and therefore also will communicate eternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ hee shall woorke also the same in vs which in our Head he did For the spirit is alwaies like neither dooth he woorke in the Head and sleepe in the members Therefore seeing Christ hath raised himselfe vp by his spirite for the dead he wil verilie also raise vs vp For if hee raised himselfe vp beeing dead much more shal he bee able beeing aliue to raise vs vp 5. Because Christ is man for execept hee were man we shoulde haue no hope of the resurretion of our flesh For by man came resurrection 1. Cor. 15.21 Obiection 1. Then the wicked shall not rise againe because christes resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godlie onelie Aunswere There be other causes for which the wicked shal rise again euē for the iust iudgement of God whereby he hath appointed them to eternall paines For the same thing maie haue moe effectes and diuerse causes Obiection 2 These are the benefites of his death therefore not of his resurrection Aunswere They are of his death as by it he deserued them of his resurrection in respect of the application of his benefites Hee beeing rich was made poore and beeing poore was made rich againe that he might enrich vs. Obiection 3. The effect is not before the cause The cause of these benefites which is his resurrection was not before the first resurrection therefore neither the effect that is the benefites themselues Aunswere The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacie and vertue it was in the olde Testament For then also were men receiued into fauour they were endued with the holie Ghost and receiued the other benefits but for and by the Mediator which was in time appointed to be humbled and glorified The last though not the least fruite of christes resurrection is The consummation and perfecting of all his benefites and the glorifieng of his church For christ did therefore die and is therefore risen and hath therefore perfectlie deliuered vs from sinne that wee may bee ioint-heires with him of his kingdome Coloss 1.18 Hee is the first borne of the dead Rom. 8.17 Wee are the heires of God and heires annexed with Christ He shal conforme vs and make vs like vnto himselfe because we liue by the same spirit whereby he dooth And this spirite is not vnlike himselfe Rom. 8.11 Jf the spirite of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies because that his spirit dwelleth in you Ioh. 14.3 I wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Now in this we obserue That the whole humiliation of the Mediatour doth not dure for euer For it was enough that hee suffered once but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming endureth for euer Christ therefore rose that is by his owne proper vertue and power brought againe and returned his soule vnto his bodie that both soule and bodie might bee deliuered from al ignominie and infirmitie and be adorned with immortalitie and perfect glorie That is 1. Hee recalled his soule vnto his bodie 2. But both yet beeing now glorified and freed from infirmities 3. By his owne proper power he receiued his soule I beleeue then that Christ is raised from the dead that is that he therefore rose againe from the dead that hee might make vs partakers of his righteousnesse sanctification glorification which hee purchased for vs by his merite Seeing therefore Christ is risen it is manifest that hee is declared to bee the Sonne of God and as touching his humanitie is endowed with that glory which becommeth the nature of the Sonne of God and further that he endueth vs also with his spirite regenerateth vs by the vertue of his spirite and wil at length consummate and perfect the new life begun in vs and make vs compartners of the same his glory felicity and euerlasting life HE ASCENDED INTO HEAVEN CHRISTS Ascension into heauen is a locall true and visible translation and remoouing of Christs bodie into that heauen which is about all visible heauens to that light which is not to be come vnto to the right hand of God where he now is and remaineth and whence he shall returne to iudgement The chiefe Questions of Christs Ascension into heauen 1 Whither or to what place christ ascended 2 How he ascended 3 Wherefore he ascended 4 What is the difference betweene christs Ascension ours 5 What are the fruites of christs Ascension 1 WHITHER CHRIST ASCENDED IESVS Christ man when he was together with his Disciples in Bethania fourty daies after his resurrection after he had often prooued and confirmed his resurrection his true fleshe and humanity vnto his Apostles ascended in their sight into heauen Heauen in Scripture signifieth 1 The aire 2 The Skieye region and celestiall Spheres 3 The place of the blessed which is that space immense most lightsome glorious without and aboue the whole world and the visible heauen where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwel there because there dooth his glorie especially appeare vnto the blessed Angels men It is called the new world paradise the bosome of Abraham This heauen is not euerie where Luk. 16.26 Betweene you and vs there is a great gulfe set so that they which would go from hence to you can not neither can they come from thence to vs. In this third signification is heauen here taken Christ then ascended into Heauen that is was caried vp into the place of the blessed Act. 2.2 The Holie Ghost came from Heauen in the day of Pentecost 2. King 2.11 Elias was taken vp into Heauen 2. Cor. 12.2 Paul maketh mention of the third Heauen Coloss 3.1 Seeke those thinges which are aboue