all profite one another more than God woorketh by them as the instrumentes of his goodnesse but neither they themselues which are as it were cundites can haue the least good in themselues but what they haue drawen from God alone as the onely fountaine and well-spring of goodnesse and felicity Now he alone is sufficient for al and bestoweth al thinges because there must needes bee some one first cause in nature of all good thinges and hee hath all thinges in his power because except he hadde them hee could not giue them others And except hee had them of himselfe he could not be the first head and fountain of al good things 1 Obiection Prouerb 16. How God is said to haue made al things for himselfe He is said to haue made al things for himselfe Aunswere Not for the aiding or encreasing of himselfe as if hee needed any thing but rather for to communicate and shewe himselfe vnto his creatures hee made thē because this is the nature of that which is good not onely to preserue it selfe but also to communicate it selfe to others 2. It is obiected that hee vseth the creatures in accomplishing his workes But this hee dooth not as constrained thereto by any necessity or impotency but of his most free will and goodnesse to shew that he is able both waies both without them with them to do whatsoeuer he wil that he is Lord of all thinges both by right and by his power and can vse al thinges at his pleasure and that he also dooth worthy his creatures this great and free honour as to make them the instrumentes of his bountifulnesse fellowes and disposers as Saint Paul speaketh 1. Cor. 4. of his diuine works 3. Furdermore that we are willed to performe exhibit and offer obedience worship honour sacrifices to God and to giue him that which is his therby is taught not what good commeth more to god but what good ought to be in vs. For as disobedience and despite against god maketh not God but the creature more miserable so obedience towardes God which is a conformity and agreement with Gods Law and minde is the good and blessednesse not of God but of the reasonable creature And this is saide to bee giuen or taken from God not that God needeth it or is profited thereby but because men ought by order of iustice to perfourme and yeeld it vnto God As Psalm 50.9 I will take no bullocke out of thy house nor he-goates out of thy foldes And Luke 17.10 When yee haue doone all those thinges which are commaunded you saie wee are vnprofitable seruantes The glorie which wee giue vnto God is auaileable for our happines but neither doeth nor can make God more happie And if any man reply That glorie neuerthelesse tendeth to his happinesse and perfection vnto whom it is giuen we must know that the glory of god signifieth sometimes the foundation of glory to wit the attributes or virtues which are in god himselfe and his diuine worke and the beholding and approbation of them in god And in this sense can no man giue him glory nether can it bee diminished or augmented but it was and remayneth the same in him for euer according as it is saide Iohn 17.5 Glorifie mee O Father with the glorie which I hadde with thee before the woorlde was Sometimes it signifieth the agnizing and magnifieng of the goodnesse and woorckes of God which is not in GOD but in creatures endewed with reason and therefore may be made lesser or greater and beeing amplified or diminished it encreaseth or diminisheth the goodnesse happinesse and perfection not of GOD but of the creature But if anie man will further reply that this verie worshippe and obedience profiteth him vnto whome it is doone to graunt this concerning the Creatures as who may bee furthered and enriched by the mutuall dueties of each other yet will it by no meanes agree to GOD seeing no man can help or harme him and the true agnising and magnifyeng of GOD as also the whole conformity and agreement with him is not his happines and perfection but the creatures Our obedience though due to God yet bringeth no encrease to him 4 Obiection To whome is giuen that which is due vnto him to him something commeth thereby more than hee hadde before Vnto GOD is yeelded our obedience and woorshippe which is due vnto him Therefore somewhat commeth to him from vs. Aunswere The Maior is true of that which is due of need or want or which hee needeth and is furthered thereby to whom it is giuen But our obedience is no such due but that which GOD by order of his iustice requireth of vs and that not for his but our perfection and felicity Gods reioicing in our obedience and saluation is the cause thereof but not our obedience and saluation the cause of his reioicing Lastly if anie man vrge that he who reioiceth doth receiue some good of those thinges wherein hee reioiceth and therefore some fruite certainly to redound vnto God out of our obedience and saluation seeing hee pronounceth that hee roioiceth therein wee graunt verily that in men reioicing and the like affections are stirred vp by outwarde obiectes But wee must not deeme that our vertues are the cause of that reioicing which is in God For therefore is a thing thought right and honest because it is agreeing to the wil and nature of God and because God from euerlasting is delighted with his owne goodnesse and vprightnesse and with thinges agreeing therewith therefore dooth hee create and woorcke such in men and that euerlasting approbation or liking which was the cause why GOD created good things is the cause also why hee now cherisheth and preserueth them being created Wherefore the euerlasting reioicing in God for our obedience and saluation is the efficient cause of our obedience and saluation but not contrariwise our obedience the efficient cause of that reioicing in God as it commeth to passe in men who are affected by outwarde obiectes Or thus God reioiceth at our good as beeing an obiect but not a cause because obiects are not the cause but effects of gods approbation and reioicing Moreouer when GOD pronounceth himselfe to be vnchaungeable hee sheweth that hee will bee alwaies such What is ment by Gods vnchangeablenes as hee hath beene from all eternity so that first neither his essence and whatsoeuer is proper thereto can bee augmented or diminished neither secondly his nature and will bee chaunged neither lastly himselfe hath neede to transport himselfe from place to place This doe Philosophers induced thereto by reasons confesse For first whatsoeuer is chaunged that must needes haue either some outwarde cause or some originall or beginning in it selfe of moouing and chaunging or both But GOD cannot bee mooued or chaunged by anie thing which is without him for so himselfe should not be the the first moouer and maker of all that is good in nature Neither can he
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
whosoeuer abideth not in perfect loue that is as Christ expoundeth it hee that loueth not God with al his hart with al his soule with al his cogitation and with al his strength With al his hart by which are vnderstood al the affections inclinations appetits or desires For God wil haue himselfe alone to bee acknowledged the chiefest and himselfe to be loued aboue al things and that men may relie on him hee wil haue the whole hart to be yeelded vp to himselfe not part to him and part to another and to this is opposed not to walke before God with a perfect hart Obiection If we ought to loue God with al our hart then ought we not to loue our Parentes Aunswere It is lawful for to loue other things also besides God but nothing aboue God We ought to loue our Parents but not chieflie For we ought to loue al other things for God It followeth with al thy soule by which he comprehendeth that part which is willing to anie thing or the motions of the will then therefore hee meaneth with thy whole will and purpose Thirdly with al thy cogitations by which he vnderstādeth the vnderstanding and mind so much as we know of God 1 Cor. 13.10 so much also doe we loue him therefore when we shal know him perfectlie that which is in part shal be abolished And therefore our loue of God which now is but in part shall then bee perfect Lastlie with al thy strength in which al inward actions agreeable to the Lawe of God are contained Secondlie it is said In the Loue of God 2 Why In the loue of God and what that is as vnto whom being once manifested and doing good vnto him man is bound whereupon the Lord calleth himselfe our God Now to loue God is to acknowledge him to bee the chiefest good and to bee the chiefest good to vs and so to loue him that thou wilt rather forgoe all things then thou wilt depart from him or not bee ioined with him for that which is best that thou dost most desire and dost couet most of al to be ioined with it Thirdly it is said In the loue of thy neighbour 3 What is In the loue of thy neighbor To loue thy neighbour is for the loue that thou owest vnto God to wish well and doe well vnto thy neighbour and to doe all things to him which thou wouldest in aequitie and according to the Law to be done to thee The Loue of God is the summe of the Law Why the loue of God is the summe of the Law Why it is called the first commandement because it is taken for our whole obedience as beeing the cause of our obedience The loue of God is called the first Commaundement because it is the spring and fountaine of the rest It is the fountaine of the rest 1. because it is the efficient and impulsiue cause 2. because it is the final cause or ende which the rest propose which is for to declare our loue towardes God In like maner it is called the greatest commaundement 1. because it is the end of al the rest of the cōmaundements of our whole obedience for therfore thou oughtest to do well vnto thy neighbour because thou louest God again that thou maist shew thy obedience to him 2. because that is the principall woorshippe for which the ceremoniall lawes were ordained and so is opposed vnto the ceremoniall woorship which was appointed for this morall lawe Obiection The second commaundement is like vnto the first therefore the first is not the greatest Answere The loue of our neighbour is like vnto the loue of God 1. Because that commandement of louing our neighbour is opposed vnto the ceremonies 2. Because the obedience of the first table is the cause of the second Thirdlie because the breach of the second table doth as well deserue eternall punishmentes as the breach of the first 4. Because it appertaineth to the morall woorship which is described in the first and second table 5. It is like because of the coherence of both for that neither can be obserued without the other 6. Because one is autor of both 7. Because both of thē contain our whole obedience Hēce now appeareth the answer to this obiectiō Therefore our neighbour is to bee set aequall with God and to bee aequally worshipped For ir hath beene said before Thou shalt loue God alone with al thy hart Now the loue of our neighbour is like vnto the loue which wee owe vnto God in respect of the kind of worship but vnlike in respect of the degree And it is also vnlike first in respect of the obiectes or things loued For God and man who are to be loued are diuers obiectes 2. For that the loue of our neighbour riseth from the loue of God but it falleth not so out of the contrarie 3. As it was said it is vnlike in respect of the degree of our loue to God Obiection If the loue of God bee the chiefest commaundement then the loue of God is greater then faith Answere Loue is heere taken for our whole obedience which wee owe vnto God vnder which faith is comprehended which is the cause of all the rest of our actions For in that wee are commaunded to loue God wee are also forbidden to offend him for no man offendeth him whom he loueth Why the loue of our neighbour is called the second commandement The loue of our neighbour is called the second commaundement 1. because it containeth the summe of the second table for if thou loue thy neighbor as thy self thou wilt not murther him thou wilt not hurt him 2. because the loue of our neighbour must rise out of the first table euen from the loue of God and so is that also explicated which is added of Christ That on these two commaundements hangeth the whole Law the Prophets that is that al the other legall obedience which is cōtained in Moses the Prophets doth spring from our loue of God and our neighbour Obiection In the Prophets also is the promise or doctrine of the Gospell therefore Christ seemeth not to speake aright in this place Answere He speaketh of the doctrine of the Law not of the promises of the Gospel which appeareth by the question of the Pharisie demanding which was the chiefe commaundement not which was the chiefe promise and therefore Christ answereth him vnto the purpose Hitherto reacheth the declaration of the Maior or first proposition concerning the abyding in the perfect loue of God and our neighbour Now remaineth the Minor Proposition which is But I haue not abidden in al that is I haue neither loued god nor my neighbour as I ought whence the conclusion ariseth Therefore I am accursed and so it appeareth that indeed the knowledge of our miserie and of our punishment which is contained vnder the name of miserie is drawen out of the Law That which also is proued by another
the euerlasting anger of God neither can they doe any thing pleasing and acceptable to God except remission be graunted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost A more briefe definition of the nature of Original sinne is this Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes is a conformitie and perfect obedience as wel inward as outward according to the whole Law of God because man at first pleased God by that conformitie The formal cause of sinne as it hath respect to punishment The formal cause of sin is the guilt Now the guilt is to be obnoxious to punishment and to be ordained to euerlasting torments and to bee worthie of these because of the offending of God That the cause of this guilt was the fall of Adam is proued 1. By testimonies of Scripture As by one man sinne entred into the world and death by sinne Rom. 5.12 and so death went oueral men By one mans disobedience many were made sinners 2. It appeareth also by this antithesis or contrarietie As deliuerie from sinne is not to bee guiltie because of the satisfaction of Christ so of the contrarie Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie That the priuation or want of the knowledge of God is sinne The priuation of the knowledge of God is sinne is proued by this argument Whatsoeuer is contrarie to the Law is sinne The priuation of the knowledge of God is contrary to the Law Therefore it is sinne Now that priuation of the knowledge of God is contrarie to the Law the reason for it is 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations For Accursed be euery one that abideth not in al. But there is commanded in the Law the true knowledge of God a correspondence of al the powers in mans nature with the wil of God when he saith I am the Lord thy God Thou shalt haue none other Gods before me Likewise Thou shalt loue the Lord thy God with al thy hart Whosoeuer therfore do roue and swarue in opinions concerning God not acknowledging him accordingly as he is manifested in the Scriptures and they whose harts do not so turn with the loue of god that nothing may withdraw them from him these as much as lieth in them are fallen from aeternall life and are subiect vnto the curse 2. To this belongeth all the sayinges of the Scripture which tax our ignorance of God Yee erre not knowing the Scriptures The gospell is said to bee hid to those which perish Ignorance of the Gospel is sinne That a corrupt inclination to disobey the Lawe of God is sinne A corrupt inclination is sinne is proued 1 By the tenth and last commandement Thou shalt not couet For the Law requireth inward outward obedience and that we haue an inclination to loue God That corrupt inclination therefore is a defect sin Sin is the transgression of the Law 2. By other testimonies of Scripture The frame or imaginatiō of mans hart is euil Gen. 8.21 euen from his youth We were by nature the children of wrath 3. By death other punishment which followed The wages of sin is death Inclinations therefore to wil or doe il are sinne 1 Obiection That which is not voluntarie neither can be auoided is not sinne Inclinations are not voluntarie Therefore they are not sinne Answere It is true in ciuil matters that that which is not voluntarie is not sinne but not in spirituall matters For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god and that al who are not subiect vnto the Law are subiect to the wrath of God Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God whensoeuer he is disobedient vnto his Lawe whether willing or vnwilling whether he bee corrupted by his owne fault or by the fault of his auncestors For so great and so inuiolable is the maiestie of God so great euil is there in sinne that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie 2 Obiection Punishments are not sinnes These inclinations and defects are punishments of the first fal therefore they are not sinnes Aunswere It is true that punishmentes are not sinnes if we respect the course of ciuil iustice but not so if we respect Gods iustice For God oftentimes punisheth sinnes with sinnes Which is speciallie shewed Rom. 1. and 2. Thessa 2. For God hath power of depriuing his creatures of his spirit which power his creatures haue not 3 Obiection Priuation is sinne God inflicteth it creating in vs a soule not adorned with those gifts which he would haue had bestowed vpon vs if Adam had not transgressed Therefore God is the autor of sinne That is priuation being an accident and hauing a diuers nature according to the diuers respect as it is of God inflicted and as it is by vs receiued in the obiection deceitfully this diuersity is dissembled Aunswere It is a fallacie of the Accident For as God inflicteth it it is Gods iustice but as it is drawen on vs by the fault of our Parents and our selues also do willinglie receiue it it is sin Replie But God should not haue punished this fault with such a punishment seeing hee did know that so great euil would ensue Aunswere Let God execute his iustice and let the world perish Therefore he should doe it because it was iust 4 Obiection The desires of things that are obiect vnto them are natural therefore they are not sinnes Aunswere True ordinate desires of their proper obiects which God hath ordained for them but not inordinate and such a◠are against the Lawe For to desire of it selfe is not sinne But the desire is of it selfe good But a desire against the Law is sinne 5 Obiection Nature is good Therefore there is no Original sin Aunswere 1. True it is that Nature is good if you consider it before the corruption All thinges were verie good which God made 2. Euen now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the qualitie of it and as it is corrupted That these euils are not onelie drawen by imitation but also are borne with vs whiles our corrupt nature is propagated from our first Parents vnto al their posterities these testimonies doe manifestlie shew Iob. 24. Who can bring a cleane thing out of filthines Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of God Rom. 5. By one man sinne entered into the world and death by sinne and so death went ouer all men for
GOD doth not inflict punishment but on those who sinne but to bee forsaken of the holie Ghost is a punishment of sinne and vnthankefulnesse Therefore no man is forsaken of the holie Ghost but who hath first deserued that forsaking through his owne stubbornes The aunswere hereto is double Fisst the Argument may be graunted as concerning the regenerate For in them as long as they are in this life there is alwaies so much remaining of sinne as they deserue not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiuen them for Christ therefore they are freed from euerlasting punishment yet are they not free from chastisementes so long as the remnaunts of sinne abide in them There is therefore in respect of their sinnes also alwaies most iust cause why sometimes for a season God woulde bereaue them of the grace and guiding of his spirite As it is in the second of Samuel the twentie and fourth Chapter And the wrath of the Lord was again kindled against Israell and hee mooued Dauid against them in that hee saide Goe and number Israell and Iuda Euery forsaking or rather sleeping as it were of the holy ghost in the regenerat is not a punishment neither done to that end Secondly we answere to the Minor that euery forsaking is not a punishment or done to that end as to punish but sometimes also for tryall that is for to make knowen and open the weakenes euen of the best and holiest both to themselues and others that they may learne that they cannot for one instant or moment stand against the tentations assaults of Satan if they be not presently sustained and ruled by the conduct of the holy spirite and that so they may be made more watchful and more earnest to cal hereafter for the assistance of the holy spirite to beware of relapses fallinges Lastly that both in this life in the world to come they may the better know and set forth their own vnworthines and the mercie of God towardes them who hath reclaimed and recalled them out of so many grieuous sinnes vnto himselfe and hauing deserued a thousand times death and destruction hath not yet suffered them to perish For these causes it is saide 2. Cor. 12. Least I shoulde bee exalted out of measure through the abundance of reuelations there was giuen vnto me a pricke in the flesh And Rom. 11. God hath shut vp all in vnbeliefe that he might haue mercie of all Against this they say That God doth promise the assistance of his holy spirite to all that aske it But this is generall onely concerning finall perseueraunce but not so as touching continual perseuerance For God promiseth no where that he will so guide his saints by his spirite in this life that they shall neuer fall By this which hath beene said that obiection also vanisheth to nothing when they say That the conuerted seeing they haue in their owne power to depart from that which is right and to resist haue also perseueraunce in their owne power For although hee constraineth not or violently draweth their wils but maketh them of rebels and enimies willingly of their owne accorde to become the sonnes of God and as concerning mens wils in this life there is nothing more prone than they to euill yet as touching the counsel purpose and working of God euidence of truth constraineth euen the aduersaries themselues to confesse that it cannot be but that the wil of man must then obey when God according to his euerlasting counsels hath decreed forcibly to moue incline it either to conuersion or to perseuerance Neither doth this immutabilitie and efficacie of Gods purpose take away the libertie of will in the conuerted but rather increaseth preserueth it and how much the more effectually God moueth it with so much the greater propension and readines it both will and doth good which the example of the blessed Angels cōfirmeth This is also more friuolous that they say That the godly are made careles and slouthfull and the desire to perseuere is diminished in them if they heare that their perseueraunce dependeth of the grace of the holy spirite alone For we may very well inuert this and returne it vpon our aduersaries seeing nothing doth more giue an edge vnto the saints and those who are indeed godly to a desire and indeuour to beware of falling and to a daily and earnest calling vpon God than if they knowe that they cannot so much as one moment stand against the tentations of the Diuel and their fleshe except by the vertue and instinct of the holy spirite they bee withdrawen from euill and bee forceably moued to good but contrariwise that opinion as experience teacheth maketh men careles and lesse minding to beware of sin by which men imagine that it is in their owne power to depart from god listening a while and yeelding to their owne lusts and to returne againe to God as oft as themselues thinke good so to doe Now if so bee this sentence concerning true perseuerance depending of the grace of the holy spirite breed in the reprobate and prophane men a carelesnesse and contempt of God it is both foolish and iniurious to iudge of the elect and godly by their humour or for their frowardnes to hide and smoother the truth Lastly against the defectes of libertie in the second and third state or degree of man they obiect after this sort If whole conuersion and perseuerance doe so depend of Gods will and doe the worke of God in men that neither they can haue it in whom hee doth not worke it neither they cannot but haue it in whom he will worke it that then not onely the libertie but all the action and operation of the will is taken away and there remaineth onely that it bee constrained and suffer which is against the scripture experience the inward strife and combate of the godlie and our owne confession But we answere that the will is not therefore idle when as it doth not resist the spirit forciblie mouing it For to assent also obey is an actiō of the wil. The working of the instrumentall cause which is our will is not taken away when we put the working of the principal cause which is God But when they reply That we make that obediēce of the wil in conuersiō perseuerāce wholy the worke of god so leaue nothing to the wil what to doe they run into an other paralogism of consequēt wheras they remoue the working of the second or instrumental cause for that the first cause or principal agēt is put For that which is so wholy the work of god in mā that man is only as the subiect in which god worketh in that we grant that the wil is only passiue suffreth doth work nothing as in imprinting or working or maintaining in the will heart newe qualities or inclinations But that which is
doth not good fortune followe a good conscience And therefore hee murmureth against God and fretteth as did Cato and others 5. The finall causes in their chastisementes trials 5. The final causes of their afflictions and Martyrdomes Those causes are first Gods glorie The torment is lesse to the godly when they know that GOD is honoured by their sufferings and that thereby they shewe their thankefulnesse vnto him Psalm 119.75 Thou art iust O Lorde and thy iudgements are right Secondly Our saluation which is accomplished by afflictions Psalm 119.71 It is good for mee that I haue beene afflicted 1. Cor. 11.32 When wee are iudged we are chastened of the Lorde because wee shoulde not bee condemned with the woorlde Thirdly the saluation of others that is their conuersion and confirming For Actes 5. The Apostles reioyced euen because they sawe many by their ministerie to bee conuerted vnto GOD and faith to bee confirmed in others by the example of their afflictions and constancy in the truth and doctrine that they were counted woorthy to suffer rebuke for Christs name The Philosophers say It is a good end for which thou sufferest that thou maiest saue thy country and attaine vnto euerlasting renowme and glory But yet in the meane season wretched man hee thinketh what will these thinges profite me when my selfe perish But we are chastised that wee may not perish with the world 6. The comparing of ends euentes 6. The conference and comparing together of euentes It is better for a short time to be chastised of the Lord with certaine and assured hope of a glorious deliuery than to liue in plenty and aboundaunce of thinges and to be pulled from God and to run into euerlasting perdition The Philosophers conferring and comparing euils together finde but little good arising out of so manie euils 7. The hope of recompence Because the true good for the obtaining whereof they suffer euils they are wholy ignoraunt of 7. The hope of recompence Matth. 5.12 Your rewarde is great in heauen Wee knowe that there remaine other blessinges for vs after this life nothing to be compared with these momentary afflictions Euen in this life also the Godlie receiue grater blessinges than other man For they haue GOD pacified and pleased with them and other spirituall giftes and the beginning of eternall life Therefore also corporall blessinges are profitable for their saluation Marc. 10.29 There is no man that hath forsaken house or bretheren or children or landes for my sake and the Ghospels but hee shall receiue a hundred-fould nowe at this present and in the woorlde to come eternall life Psalm 37.16 A small thing to the iust man is better than great riches to the wicked Roman 5.3 Wee reioyce in tribulations A recompence in small euils doth in some sort comfort the Philosophers but in great euils not at all because they thinke that they hadde rather want that recompence than buie it so deare the reason whereof is because the recompence is but vncertaine small and transitorie 8. The example of the Sonne of GOD. For the seruaunt is not aboue his Maister Iohn 15.20 8. The Examples of Christ and his Saintes who haue suffered before vs. And God will haue vs to bee made like to the image of his Sonne Roman 8.29 And Philip. 2.5 Let the same minde bee in you that was euen in Christ Iesus 2. Cor. 8.9 IESVS CHRIST beeing rich for your sakes became poore Let vs accompany therefore Christ in ignominy and in glory For both the thankfulnesse which we owe requireth this and seeing Christ hath died not for his owne profite but for ours why shoulde wee refuse to suffer any thing for our owne profite and commodity Likewise the examples of other holy and godly men who haue suffered with the sauing both of themselues others haue not perished in afflictions but haue beene maruailouslie saued preserued Mat. 5. So did they persecute the Prophets which haue beene before you The examples therefore of holy Martyrs doe comfort and hearten vs while we thinke that we are not better than they but rather woorse And therefore ought wee much more patiently to beare our crosse Againe seeing they haue beene preserued by GOD amiddest their afflictions and haue escaped out of them wee haue confidence also that wee shall bee preserued and deliuered because the Loue of GOD towardes his is immutable and knoweth no chaunge 9. 9. The certaine presence and assistance of goâ—â— The presence and assistaunce of GOD in all cases and chances of our life Wee know that God hath a care of vs euen in our crosse that he will defend comfort strengthen and establish vs by his spirite that wee may not through griefe and paine forsake him 1. Cor. 10.13 God doth not suffer vs to be tempted aboue our power Psal 19.15 I am with him in his tribulation Iohn 14.16 I will send you another comforter Iohn 14.23 I my father will come vnto him Ioh. 14.18 I will not leaue you comfortles Esay 49.15 Can a woman forget her child and not haue compassion on the Son of her wombe Though shee should forget 10. The final and ful deliuerie yet will I not forget thee 10 The finall and full deliuerie For as of punishment so also of deliuerie there are three degrees The first is in this life where we haue the beginning of eternall life The second is in our bodily death when the soul is caried into Abrahams bosome The third is after the resurrection of our bodies when wee shall bee both in body and soule perfectly blessed that is fully deliuered from all both sinne and punishment Ioh. 10.28 No man shall plucke them out of mine hande Rom. 8.30 Whom he iustified them also he glorified Reu. 21.4 God shall wipe away all teares from their eies Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERIE 12 Seeing then by the iust iudgement of God we are subiect both to temporall and eternall punishments is there yet any meanes or way remaining whereby we may be deliuered from these punishments be reconciled to God GOD will haue his iustice a Exod. 20.5 23.7 satisfied wherefore it is necessary that b Rom. 8.3 wee satisfy either by our selues or by another 13 Are we able to satisfie by our selues Not a whit Naie rather we doe euerie day c Iob. 9.2.3 15.15 Mat. 6.12 increase our debt 14 Is there any creature able in heauen or in earth which is only a creature to satisfie for vs None For first God will not d Heb. 2.14 punish that sin in any other creature which man hath committed And further neither can that which is nothing but a creature sustaine the wrath of god against sinne and e Psal 130.3 Iob. 4.18 25.5 deliuer others from it 15 What manner of Mediatour
exercise in sauing of vs not impeaching his iustice he hath vttered in his word Iohn 5.21 The father quickeneth whom he will The second is his infinite wisedome whereby hee knoweth how to turne the purposes of the Diuel imagined and deuised to the reproche of GOD himselfe by corrupting mankinde and to the ouerthrowing of the saluation of Gods chosen euen to the manifesting of his owne glorie and to the saluation of his chosen God therefore by this his wisedome hath found out an admirable temperament and such as no creature coulde haue found of his iustice and mercie in deliuering man that is such a way whereby hee might shewe his exceeding both mercie and iustice The third is Gods omnipotencie wherefore hee is able to performe that deliuerie of man from sinne and death which hee through his immeasurable mercie and wise counsaile decreed Luc. 1.37 With God nothing shal bee impossible To denie then mans deliuerie is to spoile God of infinite wisedome goodnes and power against that which is said 1. Sam. 2.6 The Lorde bringeth downe to the graue and raiseth vp Psal 68.20 To the Lord God belong the issues of death Isai 59.1 The Lords hand is not shortened Obiection What the vnchangeable iustice and truth of god requireth that is vnchangeable But the iustice and truth of god requireth the casting away and damnation of man for god had expresselie threatned euerlasting death to the transgressours of his lawe and the iustice of god will destroie euerie thing that is not conformable thereunto Therefore the casting awaie of man from the face of god is vnchangeable neither is it possible that without the impeaching of gods iustice and truth man should escape euerlasting damnation Aunswere The Maior is to bee distinguished What the iustice of God requireth to wit simplie without al condition that is simply vnchangeable It requireth the casting away of man with this condition except there bee interposed a full and perfect satisfaction Wherefore the iustice of GOD requireth that a sinner either satisfie or bee cast away Mathew 5.36 Thou shalt not come out thence vntill thou hast paide the vtmost farthing Replie But impossible is it for vs to satisfie for our sinnes or to beare sufficient punishment so that wee may come from thence Aunswere It is impossible in respect of our selues but not in respect of God He knoweth the meanes how by an other full satisfaction may be made for vs. Adam after his fall before by special reuelation hee was assured of the promise could not hope for deliuerance But that our deliuerie by another is possible is knowen onely by the promises of the Gospel and the reuealing of the holy Ghost forcibly mouing our hearts to beleeue the Gospel Here ariseth a question Whether Adam after his fall might haue certainly promised himselfe deliuerie Wee aunswere that hee coulde not without especiall promise and reuelation And before he had this nothing could present it selfe vnto his mind but the great iustice truth of God exacting of him euerlasting punishment for not yeelding obediēce For flesh bloud reueal not those things which are the peculiar and proper benefites of the Mediatour But some man may except that the selfe same causes notwithstanding doe remaine euen nowe after the publishing of the Gospell to wit the iustice and truth of GOD who is neuer chaunged If then Adam coulde not hope for deliuerie before the promise was published neither could he after the publishing thereof For so hee might haue reasoned It is impossible that the iustice and truth of GOD shoulde bee impeached But mans recouering and escaping out of punishment would impeache the iustice and truth of GOD because euerlasting punishment shoulde not bee inflicted on man which yet the iustice and truth of GOD require For the punishment to bee euerlasting and yet man to wade and escape out of it are thinges contradictorie and of flatte repugnauncie Therefore mans escape and deliuerie out of punishment is impossible This Obiection or temptation Adam might by the promise nowe made haue repelled on this wise The Minor is true if the escaping bee such that sufficient punishment and equall to the sinne bee laide neither vpon the sinner himselfe nor on another who offereth himselfe in the sinners place But the iustice of GOD hath inflicted punishment sufficient for our sinnes on his owne Sonne who offered himselfe of his owne accorde to sustaine it for vs. Wherefore mans escaping out of miserie by the full satisfaction performed by the Sonne of GOD doth not impeache but rather establish Gods iustice But againe it is replied That which necessarilie doth not conclude punishment to insue doth leaue some hope neither willeth vs to dispaire of deliuerie from punishment But the euent hath taught that the casting away of man is not necessarilie concluded or inferred vpon the first fall of Adam Therefore Adam beeing fallen no not before the promise published concerning the seede of the Woman ought altogether to haue dispaired of his deliuerie Aunswere Hee ought not verily to haue dispaired neither coulde hee haue inferred vpon his fall necessarily that his deliuerie out of miserie was simplie impossible but neither coulde hee of the otherside haue certainely promised vnto himselfe or hoped for it before the publishing of the Gospell Because neither hee nor any creature was able Humane reason might probablie coniecture but not necessarily conclude mans deliuerie or shoulde for euer haue beene able of himselfe to perceiue or so much as imagine vnto himselfe a maner of escaping punishment not repugnant to the iustice of God except GOD had declared and reuealed the same by his Sonne Hee might truelie as others likewise who liue out of the Church destitute of the worde of promise haue probablie reasoned that one day there shoulde bee a deliuerie First because it is not meete that man the most excellent creature shoulde bee made of GOD to sustaine the greatest punishment and that for euer Againe For that it seemeth not likely that GOD woulde haue deliuered a lawe to man to no effect that is which shoulde neuer bee perfectly performed by him But except the voice of the gospel had come mā would neuer haue beene able by these reasons long to haue withstood the tentation of the Diuel who woulde easily haue refuted them by his owne example Wherefore albeit these two reasons are of themselues most true for GOD did not make mankinde vnto perpetuall miserie neither made hee a lawe to no effect yet man beeing fallen is not able by reason of his blindnesse and corruption without the promise and grace of the holy Ghost to assent vnto them that is is not able of them certainely and necessarily to infer that he knoweth and hopeth for his deliuerance out of paine and miserie 3 Whether Deliuerie be necessarie and certaine THat some should be deliuered and saued from destruction is necessarie Obiection But it is free vnto God The deliuerie of some necessarie euen to saue
be fulfilled Psal 5.4 Euill shal not dwel with thee Seeing then the Lawe is not an emptie sound and doth exact satisfaction for sinne committed equall vnto the fault it is wholy necessary that we performe it if we wil be receiued of god into fauour Heere are wee met with an Obiection But wee neuer satisfie the Lawe therefore this manner of escaping punishment is vaine and imaginary We Aunswere Wee are not able to satisfie by obedience wee are by paying the penalty which the Law in most full manner exacteth for our obedience omitted Reply But the Lawe requireth obedience that is the loue of God and our neighbour Therefore it is necessarie that the Law be satisfied by obedience Aunswere The Antecedent or former proposition is to be distinguished The Lawe requireth obedience that is which was after to bee perfourmed this beeing perfourmed the Lawe was satisfyed But if it bee not perfourmed then the Lawe exacteth punishment as a satisfaction for obedience omitted For neither can satisfaction bee made by obedience for the breach of the Lawe or for omitting of obedience Because the obedience or Godlinesse which followeth the breach of the Lawe when as it is due for that present when it is perfourmed cannot at all satisfie for the debt or offence or trespasse which is past Wherefore sufficient punishment is that satisfaction which the Lawe and Gods iustice exacteth at our handes for the not perfourming of obedience that wee may bee accepted and beloued of God This beeing sette downe and resolued of further demaund is made by whome that satisfaction or punishment is to bee perfourmed The Lawe will haue it perfourmed by vs and that iustly but it yeeldeth not ability to perfourme it neither any where maketh declaration thereof But the Ghospell declareth and sheweth vs Christ by whome we may satisfie By our selues wee cannot First because the Lawe requireth perfect satisfaction it is not perfect Our satisfaction can not bee by our selues because then it woulde bee infinite and so neuer accomplished except it bee either eternall for all sinne is an offence against the infinite good If then this infinite good must bee satisfyed satisfaction must needes be made by eternall punishment which aunswereth in equality to that infinite good or else temporall yet equall to eternall and worthie to bee accepted by the iustice of GOD for satisfaction If it bee eternall then neuer shall wee bee deliuered or recouered out of punishment death and sinne beeing fullie conquered because it can neuer bee saide that wee haue satisfyed which implyeth the ende but onelie that wee are satisfieng which sheweth the perpetuation and continuing of punishment which satisfaction is such as the punishment of the Diuels and reprobate men which neuer shall haue an end Nowe for a Temporall punishment which shoulde bee aunswerable and equall to eternall there is no man by reason of manifolde imperfection who can perfourme it Secondly because dailie wee heape vp offences and debtes yea euen in our punishmentes themselues while wee doe not in them acknowledge God to be iust and iustlie to punish vs for our sinnes but murmur and fret against him Wherefore our paines and punishmentes must needes be also heaped vp and encreased For he who goeth on afterwards in offending him whom he hath heretofore offended can neuer haue him fauourable vnto him Thirdly because wee cannot deserue of God that hee shoulde pardon vs our present sinnes muchlesse our sinnes past Neither can wee pay the debt past with that which wee owe presently Since then wee are not able by our selues wee must needes make satisfaction by another Obiection The Lawe requireth OVR punishment because wee haue sinned Aunswere The Lawe requireth ours but not exclusiuely so that it doth not admit it to bee performed by another for vs. For albeit the Law knoweth not this satisfaction for our sins made by another to be imputed vnto vs but the Gospell onely reuealeth it yet no-where dooth the Lawe either exclude or disalowe it Wherefore it is not contrarie to the Lawe that another should satisfie for vs. Reply But that another should be punished for offenders is vniust Aunswere That another should bee punished for offenders is not disagreeing with Gods iustice The conditions to bee in him respected who may bee punished for another if these conditions cōcur withall 1 If hee who is punished be innocent 2 If he be of the same nature with the offenders 3 If of his own accord he offer himselfe to punishment 4 If himselfe be able to recouer out of punishment and not inforced to perish therein And this is the cause that men can not iustly punish ones offences in another because they cānot bring to passe that the partie punished shoulde not perish in the punishment 5 If hee wish and attaine vnto that ende which Christ respected euen the glorie of GOD and saluation of men A meere man is not able to suffer and satisfie for man Furthermore that other by whom we must satisfie either must be a creature onlie or God to But no mere creature be he man or not man can satisfie for man which is a sinner First because the iustice of God doth not punish in other creatures that which man hath committed But man hath sinned Therefore all humane nature which hath sinned ought to bee punished Rom. 5.12 As by one man sinne entered into the world and death by sinne and so death went ouer all men for as much as all men haue sinned Secondly because no creature at al can sustain temporal punishment equiualent to eternal By reason therefore of the infirmitie weakenesse of the creature there would not be proportion betweene the punishment the sinne and so not sufficient punishment Psalm 130.3 If thou Lord straitly markest iniquities O Lorde who shall stande Rom. 8.3 Because the Lawe was not able to iustifie God sent his sonne Deut. 4.24 God is a consuming fire Thirdly He who is himselfe defiled with sinne cannot satisfie for others Fourthly Because the punishment of a meere creature would not bee a price of sufficient woorthinesse and valewe for our deliuerie Wherefore our Mediatour must be a man yet so that he be god also Fiftly The same is also shewed by this that the deliuerie of man is wrought after a sort also by regeneration But to purge out sinne and to make fleshie hearts of stonie is the worke not of any creature but of God alone For his it is to restore the image of God in vs who first created it in vs. Seeing therefore wee haue neede of a Mediatour for our deliuerie we must nowe speake of him OF THE MEDIATOR THE doctrine concerning the Mediator is to be held The causes why this doctrine concerning the mediatour is diligently to bee obserued and diligently to be considered 1 Because it is the foundation and short sum of Christian Doctrine 2. In respect of the glorie of God that we may know God doth not of any leuity
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as cōcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith thē we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begottē you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-faith is Iustification from this afterwardes flow al other benefites
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
is called Abaddon and Apollyon that is destroieng He is also called the God of this woorld blinding the eies of vnbeleeuers 2. Cor. 4. and the Prince of the woorlde Iohn 12.14.16 both for his power and forcible woorking which hee sheweth on the wicked and for that tyrrannie which he exerciseth against the godly also by gods permission as withal for that obsequie homage and obedience which is done him by the wicked euen those who professe the woorshippe of the true God Ephes 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two Gods coeternall the one good whom they called the light and minde the other euill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Diuel is called the god and prince of the world the father of the wicked autor of sinne and death the power of darkenesse And standing most of al on this argument that a good God should not make the cause of euill For neither hath the Diuell any more power either ouer the godly or ouer the wicked or ouer other creatures for which he is called the prince god of the world than is granted him of God as appeareth by the first and second chapter of the story of Iob and by the inuasion of the swine Mat. 8. Neither is the creation of the wicked but the corrupting and enforcing of them to euill attributed to the Diuell Neither is there any neede least God should be made autor of sinne to make another God of the Diuell seeing the Scripture teacheth of Diuels and men that both were created good and holy by God but the Diuel reuoulting from god and seducing men corrupted both himselfe and men And although of their owne proper and free will they rush and bend themselues against God The euill spirits are vnchangeablely euil and damned yet by the iust iudegement of God they are so for saken and abiected of him that they are without all chaunge or alteration vnrecalabite euill and subiect to euerlasting tormentes Wherefore Iude saith that they are reserued by GOD in euerlasting chaines vnder darekenesse And Christ Matth. 25. Goe yee cursed from mee into euerlasting fire which is prepared for the Diuell and his Angels For though doubtlesse these euil spirits were euen from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment as contrariwise the felicity and glory of the Godlie shall then at length after the resurrection of their bodies bee in all respectes consummated and made perfect Therefore 2. Pet. 2. and in Iude these spirites are saide to bee reserued vnto damnation and the iudgement of the great day And Mat. 8. They complain that Christ came to trouble them before their time Furthermore GOD permitted them to fall into this wickednesse The causes why God permitted them to fall not onelie thereby to shew his wrath against sinne in their euerlasting paines but also to punish by them in this life the wicked and also to chastice or trie and exercise with temptations the elect For fire is saide to bee prepared for them from euerlasting Matth. 25. And 1. Sam. 16. vers 18. The euill spirite of GOD came vpon Saul and vexed him Psalm 78.49 Hee cast vpon the Aegyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill Angels But Iob cap. 1. vers 2. is deliuered to bee afflicted of Satan for the trial of his constancie Luc. 22.31 Satan hath desired you to winnowe you as wheat 1. Thessal 2. Wee woulde haue come vnto you but Satan hindered vs. 2. Corint 12.7 Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations there was giuen vnto mee a pricke in the flesh the messenger of Satan to buffet mee because I should not bee exalted out of measure 1. Thessal 3. Least the tempter hadde tempted you in anie sort and that our labour had beene in vaine And Matth. 4. Christ himselfe is tempted of Satan and therefore verily is hee called the tempter for that hee solliciteth and inicteth men to sinne and to reuoult from God both by offering outwarde occasions of sinnes as also by stirring vp the cogitations and inward motions of the wil and hart OF GODS PROVIDENCE The creation and preseruation of things are the same in the thing itselfe but diuerse in consideration THE Doctrine which entreateth of gods prouidence is ioyned with the place which entreateth of the creation Because the prouidence that is the preseruation and gouernement of thinges dooth not differ from creation in the thing it selfe for that there is but one and the same wil or power or action of God whereby things both beginne to be and continue but they differ in consideration onelie For the omnipotent will of GOD is called creation in respect of the beginning when thinges by the force and power of his will tooke their beeing it is called prouidence as by the selfe-same power thinges are preserued Wherefore prouidence is the continuaunce and accomplishment of creation or creation it selfe continued and perpetuated For as no thinges would euer haue bin except GOD hadde created them so neither woulde they retaine and keepe their beeing neither their force of woorking neither the verie operation it selfe or motion if GOD did not preserue and mooue them effectuallie And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation and from hence reasoneth for Gods prouidence And GOD is called Iehoua not onelie because hee once gaue to euerie thing both small and great their beeing but also because hee maintaineth it in all ruleth and mooueth them so as that hee not onelie seeth what is doone in all things but also causeth and inclineth them to doe this which he from euerlasting would euery of them to doe And by this his prouidence hee gouerneth administreth ruleth and preserueth all thinges that they be not brought to confusion But albeit there be more in number and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing and therefore the Philosophers doe more acknowledge that than this yet by reason of the pride of mans heart which hardly suffereth all good to be ascribed vnto God by reason of the iudgement of our sense vnto which most things seeme to go by fortune especially the wils of men by reason of the knowledge of Gods prouidence darkened by the fall of man by reasâ—n of our desire of auoiding and declining by anie meanes gods fight and Iudgement by reason of the small compasse of mans minde and vnderstanding whereby when men measure God they cannot
common to all three persons yet the order and manner of woorking is different and appropriate to eache But the Ransome the Sonne onely hath paied Secondly The Sonne is called the onelie Sauiour in respect of the creature to whom hee is opposed and from whom hee is discerned that is from the woorke of saluation not the Father and the holy Ghost but the creatures onely are excluded For no creature deliuereth from sinne and death So 1. Corinth 2.16 it is saide The thinges of god knoweth no man but the Spirite of god But it followeth not hereof that the Father and the Sonne knowe not themselues For the Spirite in that place is compared with the creature not with the Father and the Sonne Replie But there haue beene manie Sauiours of the people and some of them also called by the same name as Iosua Therefore not CHRIST onelie is Sauiour Aunswere Other were termed Sauiours but in a most diuers respect First Because they carried a type of this IESVS as our true onelie and designed Sauiour by GOD. Nowe albeit the Patents of Iosua when they gaue him this name coulde not so much as suspect that by him shoulde come the deliuerie of the people of Israell yet was it decreed with GOD from euerlasting that hee as also others shoulde bee a type of the onelie Mediatour and Sauiour Wherefore by his secrete and vnknowen prouidence hee so mooued and ruled his Parentes willes that they shoulde call him Iosua Secondlie GOD by them bestowed onelie corporall and temporall benefites vpon the Israelites But by this Iesus he saueth all the chosen dispersed through the whole world from all euils both of bodie and soule from sinne and death euerlasting Thirdly Christ is the author of all good things both temporal and eternall and these he by his owne efficacie bestoweth on whom he will They were onelie instruments and ministers by whom Christ gaue safety and benefites temporal to the people 2 Iesus is the perfect sauiour 2 Moreouer that this Iesus is the perfect Sauiour and doth most perfectlie deliuer vs from all euils these places testifie Col. 2.9 In him dwelleth all the fulnes of the godhead bodilie And verse 10. Yee are compleat in him that is Christ is that one and perfect God the fountaine of all knowledge and good therefore he is sufficient for your saluation he who hath Christ cannot bee ignoraunt or want any of those thinges which are necessarie to eternal blessednes neither hath any need to aske them elsewhere 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sin Hebr. 7.25 Christ is able perfectlie to saue them that come vnto God by him seeing he euer liueth to make intercession for them Against the Papists merits and intercessions of saintes Hereof in the 3â— question of the Catechisme is inferred a notable consequence against the Papists who couple their owne woorkes and the intercessions of Saintes with Christes merite and intercession namely that they indeede spoile and robbe Iesus of this glorie whereby hee is the perfect and onelie Sauiour Which is also true of them who seeke for but the least iot of saluation or felicitie in themselues or other thinges without Christ The collection is this He is the perfect and onelie Sauiour who bestoweth saluation neither iointlie with others nor in part onelie but full intire and whole But this Iesus the sonne of Marie is that Sauiour which is the onelie and perfect Sauiour whereof demonstration hath beene made a little before Wherefore hee bestoweth saluation neither iointlie with others neither part thereof onlie but he alone performes the whole and by a consequent they who ioine moe intercessours with Iesus or craue and expect anie part of saluation elsewhere doe indeede denie the onelie Sauiour Iesus Obiection To pray for others is to make intercession God will that one should pray for another as the Saintes for Saintes Therefore he will that one make intercession for another And by a consequent the glorie of Christ is not impeached if the intercessions of Saints be adioined vnto his intercession Answere There is an ambiguitie both in the woorde Praier and in the word Intercession God wil that one pray and make intercession for an other But this they must doe not standing on the worthines of their owne intercession and merites but on the worthines of the intercession and merites of the onely Mediatour Christ Christ maketh intercession for vs because he prayeth will and obtaineth and effectuateth it himselfe that for his owne sacrifice and prayers wee may bee receiued of God the father into fauour and bee reformed according to his image Christ therefore maketh intercession for vs by the vigour and vertue of his owne proper worthines and merite for his own worthines be is heard and obtaineth what be desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists faigne that the Saintes doe by their owne merites and praiers obtaine for others grace and certain good thinges at Gods handes they manifestly derogate from the glorie of Christ and denie him to bee the onelie Sauiour 2 From what euils he saueth vs. HE deliuereth vs from all euils of all both crime Christ saueth vs from all euils both of crime and paine and paine most fullie and perfectly Math 1.21 He shal saue his people from their sinnes 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sinne that is that it may not bee imputed vnto vs and that it may not raigne in vs but bee abolished and so wee at length leaue off to sinne Wherefore also hee deliuereth vs from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom. 8.1 Now then there is no condemnation to them that are in Christ Iesus Iohn 10.28 I giue vnto them eternall life The saluation then which this our Sauiour Iesus Christ bringeth vs is righteousnes and life euerlasting Dan 9 24. Seuentie weeks are determined to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes 1. Cor. 1.30 He is made vnto vs wisedome righteousnes sanctification and redemption 3 How he saueth HE saueth vs after two sorts First by his merite that is yeelding a sufficient punishment or satisfaction for our sinnes Christ saueth vs â— By his merit whereby hee hath merited for vs remission of sinnes reconciliation with God the holy Ghost saluation and life euerlasting Vnto this beare many places of holy Scripture witnesse in plentifull sort 1. Iohn 2.2 If anie man sinne wee haue an Aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes and not for ours onelie but also for the sinnes of the whole woorld Rom. 3.25 Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes Rom 5
flesh câ—nsubstantiall with men we doe not affirme him to bee according to the fleshe consubstantial with God For as according to the spirit he is not consubstantial with vs For according to this he is consubstantial with God So of the other side he is not according to the flesh coessentiall with god but according to this he is consubstantiall with vs. And as wee pronounce these to bee distinct diuerse one from the other not to bring in a diuision of one vndiuided person but to note the distinction and vnconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as vnited which make to the manner of the vndiuided vnion or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word the flesh how then seeing the Word is euery where is not the flesh also found euery where For when it was in the earth it was not verily in heauen and now because it is in heauen it is not verily in the earth and in so much it is not as that as touching it wee looke for Christ to come from heauen whom as touching the Word we beleeue to bee in the earth with vs. Wherefore according to your opinion either the Word is coÌ„teined in place with the flesh or the flesh is euery where with the Word where as one nature doth not receiue any contrarie or diuers thing in it selfe and it is a thing diuerse and far vnlike to be circumscribed in place and to be euerie where and seeing the Word is euerie where and the flesh is not euerie where it is apparent that one and the same Christ is of both natures and is euerie where as touching the nature of his Godhead but is not euerie-where as touching the nature of his manhood is created and hath no beginning is subiect to death and cannot die the one he hath by the nature of the Word whereby hee is god the other by the nature of his flesh whereby the same God is man Wherefore that one son of God and the same made the sonne of man hath a beginning by the nature of his flesh and hath no beginning by the nature of his Godhead was created by the nature of his flesh and was not created by the nature of his godhead circumscribed in place by the nature of his flesh and not conteined in any place by the nature of his Godhead is lower also than the Angels by the nature of his flesh and is equal with the father according to the nature of his God-head died by the nature of his flesh and neuer died by the nature of his Godhead This is the Catholique faith and confession which the Apostles deliuered the martyrs established and the faithfull hitherto holde and mainetaine Now haue wee in few wordes expounded those articles of the Apostolique creede which intreate of the person of Christ and haue withall declared in the exposition thereof those things which are necessarie for vs to knowe both of the diuinitie of Christ and of his humane nature which was taken by the Word of the seede of Dauid vnited personally with the Word by the vertue of the holy ghost and begotten in maruelous nanner of the Virgines substance And it was requisite not to suffer that any sinne should passe or bee deriued into his substance 1. Because hee was to satisfie for sinne 2. Because it was not conuenient or meet that the Woorde the sonne of God should take a nature defiled with sinne To beleeue then in the son of God conceiued by the holy ghost is to beleeue 1. That he was made man after a marueilous manner and that hee was made one Christ of a diuine and an humane nature 2. That hee being so holily conceiued and borne doth purchase for vs the right and power to bee the sonnes of God Because this person is sufficient able to recouer for vs our lost righteousnes and to bestowe it on vs. For hee is vnited with the Worde that is hee is true and naturall God and man such as the Mediatour ought to bee Hee will also performe this because he was borne to this end euen to sanctifie vs. Of al these euerie one of vs may certainlie collect and conclude That this Christ is our Mediatour And the reason of this collection and consequence is Because by this that he is the only begotten Sonne of God it is manifest that Christ is true God consubstantial coeternal and equall with the Father By his holy conception and natiuitie it is also manifest that hee is true man and that perfectly iust and vnited with the God-heade or Woord and such a one was it requisite our Mediatour should be OF CHRISTES HVMILIATION THE course of order requireth that now consequentlie we expound and declare those Articles which treat of the office of Christ and first of al of his humiliation or humbling which is the former part of Christes office whereunto belong these Articles Hee suffered vnder Pontius Pilate was crucified dead buried descended into hel After we haue expounded these we wil come vnto the rest of the Articles which speake of his glorification which is the other part of Christs office HE SVFFERED VNDER PONTIVS PILATE I Beleeue in Christ which suffered that is I beleeue 1. That Christ froÌ„ the verie moment of his conception susteined calamities mesâ—ries of al sorts for my sake 2. That at that his last time he suffered all the most bitter tormentes both of bodie and soule for my sake 3. That he felt the horrible and dreadfull wrath of God thereby to make recompence for mine and others sinnes and to appease his ire and wrath against mankind These two are different To beleeue that christ suffered and to beleeue in Christ which suffered For that is to haue onely an historical faith of Christes passion neither to repose anie confidence in him but this is to beleeue not onlie that Christ suffered but also to repose and place our trust and confidence in Christs suffering and Passion OF CHRISTES PASSION THE Passion of Christ onelie doth followe next his conception and natiuitie 1. Because in his Passion consisteth our saluation 2. Because his whole life was a Passion suffering and calamitie Yet notwithstanding many things maie and ought to be obserued out of the storie of the whole race of his life on earth For that 1. doth shew This person to be the promised Messias seeing in him concur and are fulfilled all the Prophecies 2. That storie is a consideration or meditation of that humility or obedience which hee perfourmed vnto his Father The chiefe questions of Christes Passion are these 1 What Christ suffered 2 Whether he suffered according to both natures 3 What was the impellent cause of Christes Passion 4 What the final cause or end thereof 1 WHAT CHRIST SVFFERED BY the name of Passion is vnderstoode the whole humiliation or the obedience of his whole humiliation all the miseries
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
is set downe at the right hande of the father there is no cause why wee should doubt at all of our saluation he shall keepe it safe for vs and at length most assuredly and certainly bestow it vpon vs. Ioh 10.28 No man shal pluck my sheep out of my hand And cap. 17.24 I will that they which thou hast giuen me be with me euen where I am FROM THENCE SHAL HE COME TO IVDGE THE QVICKE AND THE DEAD IN this Article three common places fal in one and meet together which are diuerse in themselues namely of Christes second comming of the ende of the woorlde and of the last iudgement Of these places we wil speake iointly as which are linked betweene themselues yet so that the chiefe of them is that of the lâ—st iudgement For to little purpose were it for vs to think of christs second comming except we did furder coÌ„sider to what end he should come I beleue in christ who shall come to iudge the quick and the dead that is I beleeue 1. That at the second comming of Christ shall follow the renuing of heauen and earth 2. That the selfesame Christ shall come who for vs was borne suffered and rose againe 3. That he shall come gloriouslie to deliuer his church whereof J am a member 4. That hee shal come to abiect and cast awaie the wicked By these wee receiue great and sound comfort also and consolation For seeing there shal be a renouation or renuing of heauen and earth we haue a confidence and trust that our state also shal be at length other and better than it now is seeing christ shall come wee shall haue a fauourable iudge for he shal come to iudge who hath merited righteousnesse for vs who is our Brother Redeemer Patron and Defender seeing hee shal come gloriousâ—â—e he shal also giue a iust sentence and iudgement and shal bee mighty enough to deliuer vs seeing hee shall come to deliuer his church great cause why we should cheerefully expect him seeing he shall abiect and cast awaie the wicked into euerlasting tormentes let vs suffer patientlie their tyrannie To conclude seeing he shall deliuer the godlie and cast awaie the wicked hee wil also either deliuer or cast away vs and therefore it is necessarie that wee repent and bee thankefull in this life and flie fleshely securitie that we maie bee in the number of them whome hee shall deliuer The chiefe Questions of the last iudgement 1 Whether there shall be any iudgement 2 What that iudgement is 3 Who shal be iudge 4 Whence and whither he shal come to iudge 5 How he shal come 6 Whom he shal iudge 7 What shal be the sentence and execution of this iudgement 8 For what causes this iudgement shal bee 9 When it shal be 10 Why god wil haue vs certaine of the last iudgement 11 Why he would not haue vs certaine of the time 12 Wherefore God differreth that iudgement 13 Whether it is to be wished for 1 WHETHER THERE SHALL BEE ANIE IVDGEMENT THIS Question is necessarie For the Scripture also hath foretold that there shal come in the later times â—ockers who shal account this Article for a fable The last iudgement cannot indeede be demonstrated out of Philosophy but neither is there any thing in Philosophie against it But the whole certainty thereof is grounded on diuine Prophecies or of the doctrine of the church For although the Philosopher perhaps woulde say somewhat as seeing a litle through a mist as That it is not likely that man was born to this miserie yet by reason that man hath lost the knoweledge of the righteousnesse goodnesse truth of God we caÌ„not know out of philosophy that any iudgement shal be muchlesse with what circumstances it shall be The arguments which Philosophy yeeldeth are forcible indeed in themselues but are not made knowen but in diuinity and therefore the argumentes themselues are onely made forcible of strength in diuinity Wherefore we wil draw reasons proofs out of diuinity or the doctrine of the gospel by which it may appear that there is a last iudgement The first proof is drawn from expresse plaine testimonies of sacred Scripture As out of the prophecy of Dan. Likewise out of the prophecy of Enoch alleadged by the Apostle Iude vers 14. 15. Behold the Lord coÌ„meth with thousands of his saints To giue iudgement against all men Moreouer out of the sermons of Christ especiallie in Mat. 24. vers 25. Likewise out of the sermons of the Apostles Acts. 17.31 He hath appointed a daie in the which he wil iudge the world in righteousnes by that man whom he hath appointed 1. Thes 4.16 The lord himselfe shal descend froÌ„ heauen with a shout with the voice of the Archangel with the trumpet of god Neither is the certainty of the last iudgemeÌ„t apparaÌ„t only by these the like plain testimonies of Scripture but is deduced also out of other places by good consequence hence are made those forcible argumeÌ„ts which the Philosophers saw but by a glims The second proofe is drawen from the ende whereunto mankind was created God necessarily obtaineth his end but to this end did he create mankind that man shoulde bee the image of God and the euerlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse This blessednesse is a part of Gods Image but this the Diuell hath destroied Therefore God shall restore it who is mightier than the Diuell And although the end for which man was created is hindered diuerse waies in this life yet god will at some time obtaine it Wherefore it is not onlie as the Philosophers reason likelie and probable that man was not made for thâ—se miseries but it is also most certaine that the most excellent of all creatures was made to a better ende Wherefore there must needs be at length a change By this argument is confirmed also the happinesse of our bodies According to that of Saint Paul 1. Cor. 6.19 Know you not that your bodie is the temple of the holy ghost which is in you The third proofe is taken from the iustice goodnesse and trueth of God which requireth that it maie go ful well with the good with the euil ful il Philosophy knoweth not that god is so iust good and true that he will haue the righteous to enioy full and perfect blessednesse But this commeth not to passe in this life nay rather it goeth well with the euill and wicked in this life Therefore there must remaine an other life wherein this shall bee The holie Scripture vseth this argument as in Saint Paul 2. Thess 1.6 Jt is a righteous thing with God to recompence tribulation to them that trouble you And Luk. 16.25 Remember that thou in thy life-time receiuedst thy pleasures and likewise Lazarus pains nowe therefore is he comforted and thou art tormented
and shall bee adiudged to eternall paines Not as if the wicked were not alreadie condemned For as we said the Diuels were alreadie iudged so also are the wicked alreadie iudged and condemned namely 1. Jn the decree of God 2 Jâ— his word 3. In their owne consciences 4. As concerning the beginning of their iudgement But then the wicked together 〈◊〉 the Diuels shall bee iudged by proclaiming and publiâ—hiâ—g of that iudgement For then shal be 1 a manifestation of Goâ—s iudgement that they perish iustlie who perish 2. The wicked shall further suffer also punishment and tormentes of bodie which now is buried 3. The wicked and the Diuels shal be so sharply lookt vnto and kept vnder that they shall not bee able any more to hurt the godly or to despite God and his church A great gulfe placed betweene vs and them shall shut vp all passage from them so that they shall cease to harme vs. 8 For what causes that iudgement shal be THE chiefe and principall cause is the decree of God For therefore shal the last iudgement be because god hath said decreed that it shal be Wherefore it must needs be so that so God maie haue his end that is that he may shew and declare perfectlie and wholy his goodnesse and loue towardes vs that hee maie bee worshipped in his Temple which is in his chosen that the Sonne of God maie haue his kingdome and his citizens glorious and such as beseeme him 2. A lesse principal and subordinate cause is both the saluation of the Elect who are here vexed and the damnation of the wicked who here doe florish For therefore also shal the last iudgement bee that it maie goe well with the good and ill with the bad And of this shall the Godly take matter to magnifie and praise God 3. The last iudgement shal be because of Gods iustice Heere is not a full and perfect execution of Gods iustice For the wicked must bee in perfect and full ill state both in bodie and soule 9 When this iudgement shal be THIS iudgement shal be in the end of the world in the end of daies For there are three parts of the during and continuance of the world 1 Before the Law 2 Vnder the Law 3 Vnder Christ That part of the during of the world which is vnder christ is called the ende of the worlde the end of daies the last time Wherefore there shal not be so long space between christs first comming and his second as was from the beginning of the world vnto his first comming But the yeare the day the moneth of this iudgement is not knowen of Christ himselfe 1 As touching his humane nature 2 As touching his office and Mediatorship Mar. 13.32 Of that day and houre knoweth no maÌ„ no not the Angels which are in heauen neither the Son himselfe saue the Father 10 Wherefore God would haue vs certaine of the last iudgement THE time of the iudgement to come is vnknowen to vs but as it is most certaine that that iudgement shal come so God also would haue vs knowe the same First in respect of his glorie That wee might bee able to refute Epicures who account this heauenly doctrine of the diuine iudgement to come for a fable Jt should goe well saie they with the righteous But it dooth not so Therefore God either can not performe it or standeth not to his promises or there is no prouidence Vnto which their cauill we aunswere That because in this life it goeth not well with the Godly it shall go well with them at length after this life Secondly God will haue vs knowe it for our comfort That we may comfort our selues amidst our euils miseries with this that at length shall come a time when we shal be deliuered from this corruption and rottennesse Thirdly that we maie retaine keepe our selues in the feare of God and our dutie and that others also may be reclaimed from euill This iudgement shal be let vs endeuour therefore that wee may be able to stand in this iudgement The scripture vseth this argument both waies both to comfort vs and to hold and keepe vs in our duty Christ shall at length iudge the wicked and our enimies suffer we therefore patiently persecutions Rom. 14.10 Wee shal al appear before the iudgement seat of Christ therefore liue wee Godly Fourthly That the wicked may be left excuselesse For they are warned sufficiently that they shoulde bee ready at euerie season least they should say they were oppressed vnawares 11 For what cause God would not haue vs certaine of the time of iudgement ALbeit it be most certaine that the last iudgement shal at length be yet the day of that iudgement is altogether vncertaine Mar. 13.32 Of that day and houre no man knoweth no not the Angels which are in heauen nor the Sonne himselfe saue the Father Wherefore the yeare moneth day houre of the last iudgement Christ himselfe also knoweth not not onely as concerning his humane nature but also in respect of his present office The present office of Christ to wit in that he is our Mediatour doth not require that he should declare that vnto vs. Now the causes why God would haue it hid from vs are these 1 That he might exercise our faith and patience and so we should shew that we would beleeue God albeit wee knowe not the time of our deliuerie 2 That he might bridle our curiositie 3 That he might keepe vs in his feare in godlinesse and in executing of our dutie and so we should bee readie euery moment Mat. 24.43 Jf the good-man of the house knew Luk. 12.40 Occupie til I come 12 For what cause God differreth that iudgement HEE differreth it 1 To exercise faith patience hope and praier in the Godlie 2 That all the elect may bee gathered vnto the Church For in respect of them and not in respect of the wicked doth the world continue For the creatures were made for the children of the house The wicked vse them as theeues and robbers Nowe God will haue the elect gathered by ordinary meanes he will haue them in this life to heare the word and by it to be renewed conuerted vnto which is required some tract of time 3 He differeth it that hee might grant vnto all a time and space of repentaunce as at this time and that his differring might leaue the wicked obstinate without excuse Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance 13 Whether the last iudgement bee to be wished for WE are doubtlesse to wish for the day of iudgement because it is an vndoubted signe and token of that difference whereby the Elect are discerned from the reprobate which declaration the Godly doe earnestly desire Moreouer it shall bee a deliuerie out of those miseries in which we are Rom. 7.24 O wretched man that I am who
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
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
as whereby wee reason conclude also of the thing which they signifie neither onely vnderstand by them what they signifie but also argue and reason from them so that wee are not left in doubt or vncertaine whether that bee true or false which they signifie Sacramentes therefore serue in the same steede that pledges doe for both they signifie that there is some thing promised vnto thee withal they assure and confirme the same vnto thee in regard whereof it is also added that they are seales Now these signes and seales are called sacred and holy because they are giuen vs of God For holy and sacred thinges are of two sortes 1. Those thinges which God performeth vnto vs. 2. Those thinges which wee performe vnto God These signes are said to be obiect to our eyes that is visible bicause they ought to be such seing they are to signify things inuisible Moreouer they must be such because they must be staies props of faith be perceiued by the outward sense that the inward sense may therby be moued For that which thou seest not is no signe And hee that maketh a sign to be inuisible doth imply a contradiction speaketh contraries For not the signs signifieng but the things signified are inuisible Whence it is that the ancient writers define a sacrament thus A sacrament is a visible signe of inuisible grace By the sacraments God sealeth vnto vs his promise To the difference of sacramentes whereby they haue their seuerall being as it were and are different from other sacred thinges appertaine these two properties 1. That they are ordeined and instituted by God 2. That they are instituted to this end that God may by them seal assure vnto vs his promise And that these signes were instituted of God alone it is certaine For as God alone pronounceth concerning his will teacheth vs the same and giueth vs his promise of grace so he alone assureth and confirmeth this promise vnto vs by his sacraments Wherefore God alone hath autoritie to institute and ordaine a sacrament And this institution of sacraments Conteineth two thinges God onely may ordaine a sacrament 1. The appointing and commanding of the rite and ceremonies 2. The promise of grace annexed to this rite whereby God promiseth that he will giue the thing signified vnto such as lawfullie and rightly vse the signe And these thinges are proper to God alone For as the receiuing into grace and fauour and remission of sinnes belongeth to god alone So also doth the promise thereof And as god alone instituteth appointeth vnto him-selfe his publique worship so he alone is able to confirme vnto vs by his publique worship and ministerie by his sacraments the promise of grace that is the promise of receiuing all blessinges benefits necessarie to saluation which are signified confirmed by the ceremonies and rites of sacraments Wherefore mention is also made of the promise in the definition of sacraments that so that difference of sacraments may bee the better perceiued discerned because god hath giuen to men testimonies also of other things This promise of grace the scripture calleth also the promise of the Gospell because god doth especiallie and chieflie in the gospell promise it vnto vs. And further hee declareth the same being promised in the gospel and sheweth it more clearlie by sacraments and this by reason of the analogie proportion and similitude which the signes haue with those things which are signified by those sacramental signes For as a similitude declareth and explaneth that whereof it is a similitude so the sacraments declare that whereof they are sacraments And as a true similitude is not vnderstood except the analogie of the similitude be vnderstood so neither are the sacramēts except wee vnderstand the analogie and proportion which they haue with the thing signified Neither doth god by his sacramentes onely declare the promise of the gospel but also sealeth the same vnto vs. 1. Because god when hee speaketh with vs whether it be by his Worde or by a signe is alwaies alike true And therefore hee assureth and maketh vs certaine of his will both by his worde and by his sacraments 2. Because sacramentes are seales and pledges annexed to the promise which who so vseth rightly that is with true faith repentance vnto him those pledges and seals seale and confirme most assuredlie that hee shall bee partaker of the thinges themselues signified which are spirituall 2 What are the ends of Sacraments THE chiefe and principall ende of sacramentes is conteined in their definition namely 1 Sacramentes are ordeined to bee seals of gods couenant to be signes of the couenaunt that is that God maie testifie that hee dooth in a lawfull and right vse of them bestowe the thing promised and so maie confirme our faith instruct vs by his Sacramentes and by them exhort vs to receiue and embrace the blessinges purchased by Christ and further seale by those sacraments these benefits blessings of christ vnto vs this 1. Because sacraments are signes 2. Because they are pleadges hauing a promise and lastlie that by these signes and pleadges of Gods fauour towardes vs the holie Ghost maie effectuallie mooue our hearts no lesse than by the word The second end is the distinguishing of the church from Paynims and al other sectes whatsoeuer 2 To distinguish the Church from others For God wil haue his Church to be beheld in the woorld and to bee knowen by these sacred signs as Souldiours are knowen by their military tokens sheep by those marks which their shepheard seareth in thē He willeth the Iews to be circūcised Christians to be baptized he interdicteth aliantes strangers and excludeth them from eating of the Paschal Lamb. God wil haue his kingdome discerned from the Synagogue of Satan for these two causes 1. For his owne glories sake 2. For our comfort and saluation For as he will not haue himselfe shuffled and mingled with Idols So neither will he haue his people shuffled and mingled with the kingdome of the Diuel 3 To professe testifie our thankefulnesse The third ende is the profession and testification of our thankefulnes and duetie towardes God which is that bond whereby we are obliged vnto Christ to be his people as he is our God to shewe true repentaunce to beleeue in him and to receiue of him his benefites offered vnto vs. 4 To propagate and maintaine the doctrine The fourth is the propagation and maintenance of the doctrine because God wil not haue the vse of his Sacraments to be without the word and explication thereof 5 To giue an occasion to the yonger to enquire and learne the thinges by them signified The fift is an occasion thereby giuen to the yonger sort to enquire what these things meane and so an occasion also of explicating and preaching the benefits of Christ vnto them As also the Lord saith vnto his people Exod.
1. A griefe both for sin past and present which is called Sorrowe and also for sinne to come which is called Feare 2. An hatred of sinne committed both of present sinne and of sinne to come 3. An auerting from sinne committed both present and future sinne 4. A flying of sinne to come The griefe is in the heart The flieng is in the will in that we wil not here after commit sinne The auerting is in the hart and wil and it is an auerting vnto somewhat to wit an auerting from euil vnto good This former part of conuersion is called mortification 1. Because as dead men can not shew foorth the actions of one that is liuing so our nature the corruption thereof beeing abolished doth no more shew forth or exercise her actions that is doth no longer bring forth actuall sinne originall sinne beeing repressed For the dead bite not 2. Because mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirite and for this cause mortification is also called a crucifieng Quiâ—â—ening Quickâ—â—â—â—g comprehendeth those thinges which are contrarie vnto mortification 1. The knowledge of Gods mercie and the applieng thereof in christ 2. A ioifulnesse thence arising which is for that God is pleased and for that newe obedience is begun and shal bee perfected 3. An ardent or earnest endeâ—â—ur and purpoâ—â— to sinne no more arising from thankefulnes and because we reioâ—â—e that we haue God appeased and pacified towardes vs a desire also of righteousnesse and of reteining gods loue and fauour That ardent desire both of not sinning and also of righteousnesse and of reteining Gods loue and fauour is newe obediencâ— it selfe This latter part of conuersion is called quickening for a cleane contrarie respect vnto that for which the former part was called mortification 1. Because as a liuing man doth the actions of one that liueth so quickening is a kindling of newâ— faculties and qualities of working in vs. For the loue of God is kindled in vs and the holy Ghost is giuen vs by whom we doe good woorkes By nature the vnregenerate are dead astouching good works The regenerate begin to doe good woorkes 2. In respect of that ioie which the conuerted haue in God which is a most pleasaunt thing This ioie in God which is the other part of quickening ariseth from hence to wit in that we know God now to be pacified towardes vs and that we are able to performe the Law and bee conformed and correspondent vnto the Law and God 4 What are the causes of conuersion THE principal efficient cause of conuersion is the holie Ghost Conuert vs and we shal be conuerted The instrumentall causes or meanes are first the Lawe then the Gospell and after the doctrine of the Gospel hath beene preached Lamen 5 2â— againe the doctrine of the Law For the preaching of the Law goeth before preparing vs to the preaching of the Gospel because without the Lawe there is no knowledge of sinne and therefore no griefe or sorrowe for sinne Afterwardes followeth the preaching of the Gospell because without the Gospel there is no faith after the preaching of the Gospel againe followeth in the church the preaching of the Law that it maie be the squire of our actions So doe the Prophets first accuse threaten and exhort and then promise and lastlie exhort againe Such was also Iohn Baptistes preaching And such is the preaching doctrine of repentance which comprehendeth the Law the gospel The next instrumentall cause is faith because without faith there is no loue of God and except wee knowe what the wil of God is as namely that hee wil remit vnto vs our sinnes by and for Christ conuersion will neuer be begunne in vs neither in respect of the first part thereof which is Mortification neither in respect of the second part which is Quickening For by faith are the harts of men purified without faith there is no true ioying iâ— God neither can wee without faith loue god And whatsoeuer is not of faith is sinne All good works flow from faith as from their fountain We being iustified by faith haue peace with god The furthering causes of conuersion are The crosse chastisementes as also punishmentes benefites and examples of others The subiect or matter of conuersion which belongeth to the mind will and hart is 1. Jn the minde and vnderstanding a right iudgement concerning god his wil and workes 2. In the wil an earnest and ready desire and purpose to obey god according to al his commaundementes 3. In the hart a good reformed affection The obiect of conuersion is 1. Sin or disobedieÌ„ce which is the thing from which we are conuerted 2. Righteousnes or new obedience which is the thing whereunto we are conuerted The formal cause of conuersion is the conuersion it selfe and the properties thereof The chiefe finall cause of conuersion is gods glorie The next and subordinate ende is our good euen our blessednes and fruition of euerlasting life There is another end also of conuersion which is lesse principall to wit the conuersion of others When thou art conuerted confirme thy brethren Let your light so shine before men that they may glorifie your heauenly father which is in heauen 5 What are the effectes of conuersion THE effectes of conuersion are all good woorkes and an earnest desire both to obey God according to all his commandements without exception also to conuert and recall others into the way The conuerted or beleeuers sinne indeede oftentimes but they defend not their sinnes but endeuour more and more to shun and auoide them OF GOOD-WORKES THE chiefe Questions 1 What good-workes are 2 How they may be doone 3 Whether the works of Saints be perfectly good 4 How our woorkes though not perfectlie good please God 5 Why we are to doe good-workes 6 Whether good-woorkes merit any thing in the sight of God 1 WHAT GOOD-WORKES ARE. GOOD workes are such as are done according to the prescript rule of Gods Lawe with a true faith to the glorie of God onlie Three things are heere to be considered 1 The conditions cirumstances required for the making a woorke good 2 The difference betweene the woorkes of the regenerate and the vnregenerate 3 Jn what sort the morall woorkes of the wicked are sinnes 1 That a work which we do may be good these conditions are required necessarily vnto it 1 That it be commaÌ„ded of God Matt. 15 9. Jn vaine they woorshippe mee teaching for doctrines mens precepts No creature hath the right or wisedome and vnderstanding to institute and ordaine the worship of God But good woorkes wee speake of morall good and the worship of God are all one Nowe Morall good is farre differing from naturall good in as much as al actions as they are actions euen those of the wicked are good that is naturallie but all actions are not good morally that is agreeing with the iustice of God And thus is
excluded that coined deuise of good intentions when as namely men doe euill things that good things may come thereof likewise when they deuise and imagine woorkes which they thrust vpon God insteed of worship Neither doth it suffice if a woorke be not forbidden but it must also be commaunded if it shall serue for Gods worship 2 That the worke haue his original from a true faith which faith must be grounded and depending on the merite and intercession of the Mediatour and by which he may know both the person and the worke to be accepted of god for the mediatours sake For without faith it is vnpossible for anie man to please God Neither is such a faith â—â—ere sufficient which assureth thee that God will this â—r that this worke is commaunded of God For then the wicked also should doe that which God will but not with a true faith A true or iustifieng faith therefore stretcheth surder as both coÌ„prehending historicall faith and also which is the chiefest thing applieng the promise of the gospell vnto vs. Of this true faith are these things spoken Whatsoeuer is not of faith is sinne Without faith it is vnpossible to please God And the reasons of both these sayings are not obscure because without faith there is no loue of God and so consequently no loue of our neighbour And whatsoeuer woorke ariseth not from the loue of God is hypocrisie 3 It is required that this woorke be referred principally iâ— the glorie of God onely Otherwise it shal proceed froÌ„ the loue of thy selfe not from the loue of God Whenas thou doest any thing thou must not heede or care what men speake whether they praise thee or no so that thou knowe that it pleaseth God But yet true glorie we may lawfully desire seeke for according to that Mat. 5.16 Let your light so shine before men that they may see your good woorkes By these former conditions all these woorkes are excluded 1 Which are sins in themselues and repugnant vnto Gods Lawe and his will reuelled in the word 2 Which are not repugnant vnto the Law neither in themselues good or euill but which may yet by an accident be made good or euil Workes not repugnant vnto the Lawe are made euill or sinnes by an accident when as they beeing not commaunded of God but imposed by men are done with an opinion of worshipping God therein 3 Which are good in themselues and commanded by God but yet are made sinnes by an accident in that they are vnlawfully doone as not arising from those lawfull causes by which the doers of them should be moued to do them and which in doing them they should respect that is they are not done by faith neither to this end chiefly that God might therein be honored 2 The woorkes of the regenerate and vnregenerate differ because the workes of the vnregenerate First Proceed not of faith Secondly Are not ioined with an inward obedience and therefore are doone dissemblingly and are meere hypocrisie Thirdly As they proceed not of the right cause so are they not referred to the chiefe end which is Gods glory 3 This difference which appeareth in the workes of the godly the wicked coÌ„firmeth also that the very morall works of the wicked are sins though yet not such sins as those are which in their owne nature are repugnant vnto Gods Lawe For these are sinnes by themselues and in their own kind but those either are sins onely by an accident namely by reason of defect because neither they come of faith neither are doone for Gods glorie Wherefore this consequence is not of force Al the workes of the wicked and of Paynims are sins Therefore they are al to be eschued For the defects only are to be eschued not the worke 2 How good workes may bee doone GOod workes may be done through the grace or assistance of the Holy Ghost onely and that by the regenerate onely whose heart is regenerated of the holy ghost by the gospel and that not onely in their first conuersion and regeneration but also by the perpetual and continual gouernment of the holy ghost who both worketh in them an acknoweledgement of sinne faith new obedience and also doth daily more and more encrease and confirme the same gifts in them Vnto this doctrine Saint Ierome also consenteth Let him be accursed saith hee who affirmeth the Lawe to be possible without the grace of the holy Ghost Wherefore out of this doctrine wee learne that men not as yet regenerated are able to doe no good and that euen the holiâ—st men sinne also except the benefite and blessing of regeneration bee continued This wee maie see in Peter and Dauid Without regeneration no one part of a good work can bee so much as begunne because All our righteousnesse is as the cloth of a menstruous womaÌ„ In which saying also the Prophet comprehendeth himselfe and euen the holiest among men If in the Saintes themselues nought else is found before God what then in the vnregenerate What these are able to perfourme wee see in the Epistle to the Romanes in the two first Chapters Now as by our selues we are not able to beginne good workes So neither are we our selues able to accomplish anie good worke For it is God which worketh in you both the will and the deede euen of his good pleasure Without imputed righteousnes we are all in the sight God abomination filth and dung But the righteousnes of christ is not imputed vnto vs before our conuersion Therefore it is vnpossible before our conuersion that either our selues or our worke should please God Faith is the cause of good woorkes Faith commeth from God Therefore the effect also shall come from God neither shall it goe before the cause therfore good works caÌ„not be before conuersion 3 Whether the workes of the Saintes be perfectly good THE woorks of the Saintes are not perfectly good or pure 1. Because the Saints which doe good workes doe many things which are sinnes in themselues for which they deserue to be cast out into euerlasting paines Cursed be he that abideth not in al. Deut. 27.26 Yea the holiest men doe many euil works commit many sins and acts which are euill in themselues Such was the sinne of Peter thrise denying Christ and of Dauid murthering Vrias committing adulterie willing to couer it and numbering the people 2. Because there is not that degree of goodnesse in those good woorkes that proceede from the Saintes which ought to be For their good workes are not so pure and good as God requireth Yea when the Saintes perfourme most holy workes yet are they not perfect but haue alwaies in this life defectes and are stained with sins For faith and the loue of God and our neighbour whence good workes flow are imperfect in vs in this life The effect then shall not bee perfect because the cause is not perfect For we do not perfectly know and loue God and our neighbour and
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
which are written in the booke of the Law to doe them Now that the Law dooth not take away the intercession of Christ is apparant out of the gospell which teacheth that it is correspondent and agreeable vnto the iustice and Lawe of God that sinners should be receiued into fauour a sufficient satisfaction and their conuersion being interposed and comming between For god is not at variance with himselfe in the doctrine of the Law and the gospel The Ceremonial or lawes deliuered of god by Moses concerning Ceremonies binding the Iewes vntill the comming of the Messias that they should distinguish this people the church from others and should be signes symboles types or shadowes of spirituall thinges to be fulfilled in the New Testament by Christ That this definition may be vnderstood we must know what ceremonies are to wit solemne externall actions that is often to bee after the same maner with the same circumstances reiterated ordained of God or of men also to be vsed in the seruice and woorshippe of God for order or signification sake But the Ceremonies which are ordained of God are simple absolutely diuine worship The ceremonies which are ordained and instituted of men if they be good are a woorship onely seruing for diuiuine worship The Judicial or Lawes concerning the ciuill order or ciuil gouernement that is of the offices of Magistrates iudgementes punishments contractes and of the distinguishing and bounding of dominions deliuered of God by Moses for the settling and preseruing of the Jewes common wealth binding al Abrahams posteritie vntil the comming of the Messias and furder that they should be the bond of the preseruation and gouernment of this Mosaicall common wealth vntill the Messias was manifested and certaine markes whereby this people which was bound vnto them should be discerned from al others and should withall bee kept in honest discipline and good order lastlie that they might be types of that order which should be in Christs kingdome that is of the spiritual regiment of the Messias Ceremoniall and ciuill Lawes whether they be diuine or humane so that they be good are verily agreeable vnto the Decalogue But yet are they deduced thence onely by a necessary consequence and serue thereto as certaine prescriptions of circumstances Hereby plainly appeareth the difference of these Lawes which yet is diuerse because there is not one and the same gouernement of the common-wealth and of the church neither is there the same end of al these Lawes neither are al these Lawes after the same maner abrogated But the chiefe and especiall difference of these lawes is drawen frō the binding time knowledge or manifestation 1. The Moral ordinances are knowen by nature The ceremonial and ciuil are not knowen by nature but are instituted according to the diuersity of causes and circumstaunces 2. The Moral bind al men and euen the Angels also The ceremonial and ciuill were onely prescribed vnto the people of Israel And therefore Iob Iethro Naaman the Cyrian and others who are recounted for religious men that is such as were borne of Paynims and liued amongest them but yet worshipped the God which was manifested among the people of Israell they did not obserue the Leuiticall ceremonies and yet did neuerthelesse please God And the verie ordinaunces themselues concerning the ceremonies and the forme of ciuill gouernement shewe that they bind Abrahams posteritie onelie whom God woulde by this fourme of gouernment and worshippe distinguish from other nations 3. The Lawes of the Decalogue are perpetual in this life and after this life The ceremonial and ciuill were deliuered of God at a certaine time and againe abolished 4. The Moral Lawes speak of both internall and external obedience The ceremoniall and ciuil speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The moral Lawes are not limited by certain circumstances but are general as that there is a time to bee granted for the ministery and seruice of God and that the ministery is to be preserued that adulterers and theeues are to be punished But the ceremonial and ciuil Lawes are special or a limitation of circumstances which are to be obserued in external rites or actions both ecclesiastical and ciuil as that the seuenth daie is to be alotted for the ministery and seruice of God that the Tenths and first-fruits are to bee giuen to the Priestes that adulterers are to be stoned that theeues are to be amerced with a four-fold restitution 6. The ceremonial and the ciuil Lawes also are types or figures of other things for whose cause they were ordained The moral signifie or prefigure nothing but are signified by the rites and ceremonies 7. The morall are the end for which other causes are to bee made or they are the principal seruice and worshippe of god The ceremonial and ciuil serue for the moral ordinances that to them obedience might be rightly and duely perfourmed that a certain time and certain rites may be obserued in the publique ministery of the church that the ministery it selfe maie bee maintained and preserued 8. The ceremoniall giue place vnto the Morall The Morall giue not place vnto the Ceremoniall The Morall Lawe the Naturall and the Decalogue differ The Decalogue is the summe of the morall Lawes which are scattered throughout the whole Scripture of the olde and new Testament The Naturall lawe dooth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the natural law is darkened by sins and but a little part only concerning the obedience due to god was left remaining after the fall For which cause also God hath in his church repeated againe and declared the whole sentence and doctrine of his Lawe The distinctions of these Lawes are to bee knowen both in respect of the differences of the same and also in respect of their aborgating and lastly for the knowing and vnderstanding of their vse 3 What the vse of the Lawe is THE first and principall vse of the ceremoniall and iudiciall Lawes of Moses was to serue as a schoolemaster vnto Christ and his kingdome that is to bee a signification of spirituall and Heauenly things in Christs kingdome namely the benefites of Christ towardes his Church and the duty of the Church towardes God and christ Gal. 3.24 The Law was our Schoolmaster to bring vs vnto Christ This S. Paul prouounceth of the whole Lawe of Moses But that it is true concerning the forme of ceremoniall worshippe and ciuill gouernment for a type and signification of christs kingdome the Epistle to the Hebrues doth purposely teach from the beginning of the fourth chapter to the end of the tenth all places of Scripture which referre the ceremonies and kingdome of the old people vnto Christ as Coloss 2.11 Wee are circumcised with circumcision made without hands 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. Psal 110. Thou art a Priest for euer Dan. 9. The
or Decalogue is to bee vnderstoode according to the interpretation of the Scripture that is according to the exposition and declaration of the Prophets Christ his Apostles and not according to the sense and iudgement of man only or Philosophy We must ioine together the explication scattered euery where thoroughout the Scriptures and not stick onely vpon those short commandementes Neither doth Morall Philosophie suffice for interpretation thereof because it conteineth but a little part of the Lawe and this is one difference betweene Philosophie and the doctrine of the gospel which is deliuered in the church 2 The Decalog requireth in al the commaundementes obedience both external internal perfect not in parts onlie but also in degrees that is that we obey God not onely in al the duties prescribed but in the degrees also of those duties Cursed be he that abideth not in al. 3 The first commandement must be included and vnderstoode in al the rest that is the obedience of the first commandement must be the motiue and final cause of our obedience towardes the rest of the commaundementes otherwise it is not the worship of God but hypocrisie whatsoeuer we doe For we must doe al thinges which are deliuered and prescribed in the other commaundementes euen for the loue we beare to God and for the desire we haue to woorship him For except wee so doe them we doe them not according to the sentence and prescript of the Law neither doe we please God therein Wherefore the first commaundement of the Decalogue must sinne before and giue light as it were vnto all the other commaundementes both of the second and the first table bee included in them This rule is deliuered by the Apostle 1. Corinth 10.31 Whether therefore yee eate or drink or whatsoeuer yee doe doe al to the glorie of God By these two former rules many things are made more cleare and manifest namely That no man in this life perfourmeth entire and perfect obedience vnto the Lawe that the vertues of the vnregenerate are sins in the sight of God because they are neither ioined with inward obedience nor come from the obedience of the first commaundement neither are referred vnto it seeing they do not know the true God and therefore they are but a shadow of obedience and are hypocrisie which God most seuerely condemneth Isai 29.13 Because this people come neere vnto me with their mouth and honour me with their lips but haue remoued their heart far from me J wil again doe a marueilous work in this people Roman 14. Whatsoeuer is not of faith is sinne Moreouer by the these rules it is manifest that true obedience cannot be begunne but by faith through the knowledge of the Mediatour and the gift of the holie Ghost Acts. 15. Purifieng their harts by faith Galat 2. In that that I nowe liue in the flesh I liue by faith in the Sonne of God For God is not truely knowen or loued without faith in Christ Joh. 5. He that honoureth not the Sonne honoureth not the Father which hath sent him Againe by these rules it is declared that our obedience in this life seeing it is but begunne onelie cannot please God but through for the satisfaction of Christ imputed vnto vs. Eph. 1. He hath freelie made vs accepted in his beloued Lastly by them it is manifest that in true conuersion obedience is begunne according to al the commaundementes For who truly loueth god he submitteth himselfe without exception to al his commandements 1. Joh. 3.9 He that is born of God sinneth not 4 That wee maie iudge aright of the meaning of euerie commaundement or Law we must aboue al thinges consider the drift or end thereof For the end of the Law sheweth the meaning thereof and by the end we shall iudge aright and easilie of the meanes This rule also is of force in humane Lawes But we are to vnderstand it of the next and neerest end of the Law For not those thinges which are necessarie to the attaining of such endes as are remoued and a far off but those which are necessary to the attaining of the neerest and subordinate ends are to be comprised in the sentence and prescript of one Law which except it be obserued the sentence and substance of al or many Laws wil be brought al into one The furthest end and therefore the end of the whole Law is the worshippe of god It requireth therefore the whole obedience of the Law The end of the second table is the preseruation of the society of mankinde this requireth al the duties of the second table The end of the fift commaundement is the preseruation of ciuill order it compriseth therefore the duties of superiors towards inferiors and of inferiors towards superiours because without these ciuil order cannot be preserued 5 The same vertue is often in a diuerse respect commaunded in diuerse commandementes that is the same vertue is required for the performing of obedience vnto many commandementes This wee are to know least we in vaine trouble and vex our selues in distinguishing and placing the vertues As fortitude is a vertue both of the sixt and fift commaundement because it is required in a Magistrate who is to take vpon him the defence of others 6 The Lawe-giuer dooth in an affirmative commaundement comprehend the negatiue and contrariwise in a negatiue hee comprehendeth the affirmatiue that is in the commanding of vertues the forbidding of the contrary vices is conteined and so contrariwise 7 We must take heede that we restraine not the commandementes too much and take them too streitlie For they are so to be taken and vnderstoode as that in the generall all the specials be conteined and in the chiefe special the next allied specials and in the effect the causes and in one of the correlatiues the other also So when chastity is commaunded temperancy is also commaunded without which this effect is not When subiection which is the one relatiue is commaunded Magistracie also which is his correlatiue is commanded 8 The obedience or commaundementes of the second table yeeld vnto the obedience or commandements of the first table Obiection But the second commandement is like vnto the first Ans Jt is like 1. as concerning the kind of Moral worship 2. As concerning the kinde of punishment to wit euerlasting punishment whereunto they are subiect who breake the second as well as they who break the first 1. Ioh. 3. Lastly they are like as concerning their coherence and connexion because neither can bee kept without other For God is not loued except our neighbour be loued neither is our neighbour trulie loued except God be loued 1. Joh. 4. Hence also aunswere may be made to this obiection The second table must yeelde vnto the first Therefore ceremonies which are duties of the first table must be preferred before the duties of loue and charitie towardes our neighbour For the second table yeeldeth vnto the first in moral duties not in ceremonial
places of scripture Matth. 20.25 Yee knowe that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you but whosoeuer will bee great among you let him be your seruaunt 1. Pet. 5.3 Not as if ye were Lordes ouer Gods heritage but that yee maie be ensamples to the flocke Colos 2.16 Let no man condemne you in meate and drinke or in respect of an Holie-daie or of the newe Moone or of the Sabboth daies Gal. 5.1 Stand fast in the libertie wherewith Christ hath made vs free Neither are the causes obscure or harde to come by for which God made this difference namely that there might bee an euident difference betweene the ciuill Magistrate vnto whom it belongeth to beare rule ouer his subiects and to constrain by corporall force such as obeie not and the Ministers of the Church vnto whom no such rule and power is graunted but vnto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Againe because by the breach of Ecclesiasticall lawes if it bee done without giuing of offence the first table of the Decalogue for which they are to serue is not broken but by the breach of ciuil lawes albeit no offence be giuen thereby the second table is broken in as much as either some thing is taken frō the common wealth or some occasion is giuē of iniurying it Neither is this replie of force That vnto the greater and worthier office greater obedience is due And therefore the constitutions of the Ministers of the Church are no lesse necessarilie to bee kept than the lawes of the ciuil Magistrate For vnto the worthier greater obedience is due in those thinges which are properly belonging vnto his office Now the proper office of the ciuil Magistrate is to make lawes which are for the commaundement it selfe to bee obserued but the proper office of the ministerie of the Church is to sound foorth Gods commaundements And the proper office of the Church is to ordaine Ceremoniall decrees which must bee kept not for the commaundement of man but for auoiding of offences 4 Humane ordinances which are repugnant vnto the ordinances of God These God forbiddeth vs to obey whether the ciuil Magistrate commaunde them or the Church or the Ministers of the Church Acts. 5.29 We ought rather to obey God than Men. Matth. 15.3 Why transgresse yee the commaundement of god by your tradition Hauing now considered these foure kindes of ordinances deliuered by men it is easie to make aunswere vnto that first obiection God commaundeth vs to obey the commandementes of men He doth so first Such as bee good that is not repugnant vnto his woorde Secondly such as hee himselfe hath commaunded by men that worship maie be giuen him Thirdly Ciuil ordinances which depend on the authoritie of men not obeiing them for diuine worshippe but for conscience sake Fourthly Ecclesiasticall or Ceremonial ordinances obeying them but not respecting therein anie diuine worshippe or conscience neither of which they import but onelie the auoiding of offence 2 Obie What things the church commandeth by the instinct of the holie ghost those are diuine ordinances belonging to the worship of god But the church decreeth good and profitable constitutions being guided by the guiding of the holie ghost Therefore good constitutiōs decreed by the church appertaine to the worship of god Aunswere The general indeede of those commandements which the church prescribeth by the instinct of the holie Ghost appertaineth to the worship of God This general compriseth the diuine Lawes of God of not breaking charity and of auoiding offence of keeping order and comelinesse in the church And in respect of this general the constitutions which the church decreeth by the instinct and motion of the holy Ghost are also diuine or the constitutions of God as namely they are a part of these diuine Lawes the care and keeping whereof is commended vnto vs by god himselfe in his word But those good constitutions of the church are humane or the constitutions of men as they doe in speciall designe that which was in generall by these diuine Lawes signified rather than expounded Wherefore those ordinances are no worship of god which the church aduiseth decreeth receiueth or commaundeth for the countenaunce of mutual charity among vs and for the preseruation of order and comelinesse or for the auoiding of offences albeit in the choosing and constituting of these shee be directed by the instinct of the holy ghost For the holy ghost declareth both vnto the church both what is profitable for the auoiding of offences and also that those things which are commaunded for the auoiding of offences are neither the worship of god nor necessary to be obserued but in case of auoiding offence and therefore that the church reteineth her libertie of deliberating of them or of chaunging of them or of omitting them if there be no feare of offence This doth Saint Paul manifestly declare when as 1. Corinth 7. counselling them to single life which haue the gift of continency yet hee addeth further But I speak this by permission not by commandement Again This J speake for your owne commoditie not to tangle you in a snare but that yee followe that which is honest and that ye cleaue fast vnto the Lord without separation Here he affirmeth both both that hee wisheth them that are continent to leade a single life that so they may the more fitlie serue god and that also hee leaueth it free vnto them to marry and hee speaketh both by the instinct of the holie ghost 3 Obiection God is worshipped by those thinges which are done to Gods glory The things that the Church doth decree are don to Gods glorie Therefore these also are the worship of God Aunswere Those thinges that are done to the glory of god by themselues that is which are commaunded by god to this end as that by these workes wee should declare our obedience towardes him they are the worshippe of god but not those thinges which serue for the glorie of god but by an accident that is which serue sometimes for the perfourming of those thinges which are commanded by god vpon some accidental respectes and causes which if they do not concur god yet may be honored both of those that do thē and of those that doe them not so that they be done or left vndoone of faith which is assured and resolueth that the person is not reconciled vnto god and that the action or omitting of the action doth agree with the word of god 4 Obiection The examples of those who haue worshipped God without his direct commandement confirme that it is permitted to men to worship God with that worship which themselues ordaine Auns The example of Samuel sacrificing in Ramoth cannot at al establish Wil-worship For as touching the sacrifices they were the worship of god because they were commaunded by god and as
the Scripture that God would reueile vnto the Saints the knowledge of the thoughts affections of them which call vpon them For that inuocation which is not grounded on the certane and expresse word of God is idolatrie 10 The friendship and fellowship of the Saints with God and Christ is so great and so neere that he cannot denie them this manifestation Ioh. 15.15 Hence-forth call I you not seruants for the seruant knoweth not what his master doth but J haue called you friendes for all thinges that J haue heard of my Father haue I made knowen to you Much more then doth Christ this in the heauenlie life Reuel 14. These follow the lambe whither soeuer hee goeth Aunswere This cause is vnsufficient For this friendship and fellowship continueth although god reueile not vnto them all thinges or whatsoeuer they will but onelie those thinges which for them to knowe is behouefull for their own saluation and happinesse and for his glory 11 Christ is the onlie Mediatour of redemption or the Mediatour redeeming vs by his satisfaction as beeing God man but the Saints are also mediatours of intercession praying for vs. Hence we thus reason Mo intercessors hinder not the being of one onlie Mediatour But the Saints are onlie intercessours or requestours Therefore their intercession hindereth not but that Christ maie be the onelie Mediatour Aunswere We denie the Maior or distinction of mediation intercession because the Scripture teacheth that Christ our Mediatour did not only by once dying redeeme vs and was in the time of his humiliation suppliant vnto the Father for vs. Hebr. 5.7.9 10. Ioh. 7. but that also hee continuallie appeareth and maketh intercession for vs in the presence of his father Rom. 8.34 who is also at the right hand of God and maketh request for vs. Hebr. 7.24 But this man because hee endureth euer hath an euer-lasting Priesthood wherefore hee is able also perfectlie to saue them that come vnto GOD by him seeing he euer liueth to make intercession for them 1. Ioh. 2.1 If anie man sinne we haue an Aduocate with the Father Iesus Christ the iust Wherefore both the merit or satisfaction and the intercession is Christs alone and by our confidence in him alone we are to approch vnto god that is we are to aske and expect his promised blessings For the satisfaction and intercession of Christ onely is of that price and woorthinesse with god that for his merit onelie god is gracious and fauorable vnto vs. 12 Against the former answere they reply with another distinction Christ is the only Mediator intercessor by the worthines and vertue of his own merit intercession but the Saints are intercessors by the worthines vertue of Christs merit intercessiō that is their intercession preuaileth with god for vs thorough the merit intercessiō of Christ Therfore that is not translated vnto them which is proper vnto Christ Ans They cannot escape or auoid by this means but that they must needs be iniurious vnto christ For the Antecedent proposition hath no sufficient enumeration of those waies whereby Christs honor is translated vnto others For not onely they which by their owne proper vertue and worthines but also they which by Christs vertue merit of god those blessings that are promised for the merit of Christ onely are put in the place and office of Christ For no man besides Christ is able to merit of god any thing not so much as for himselfe muchlesse for others by his owne obedience and intercession wherefore our aduersaries by this reply ouerturn their own Doctrine For if the praiers of the Saints are acceptable vnto god and are heard of him through the force and vertue of Christs merit and intercession they cannot bee accepted nor obtaine any thing for vs for their owne holinesse and merits as the papistes haue hitherto taught vs. For he that standeth in need of a Mediator and intercessor himselfe cannot be the intercessour for other men albeit he may pray for others For he is here called an intercessour who by the worthinesse and glory of his owne satisfaction and petition obtaineth grace and fauour for others 13 Heere they reply The saints pray for vs in heauen because in this life they praie one for another and in Heauen their loue is more feruent towards vs than in this life and this maie be doone without anie iniurie vnto Christ our Mediatour with an assured perswasion of being heard either for their merits or for the merit of Christ Therefore we are to pray vnto them Aunswere The consequence of this reason holdeth not Because the praying of one for another is no sufficient cause for which he should be called vpō or praied vnto who doth praie We gladly yeeld and graunt that the Saints in heauen do most earnestly desire of god the defence and deliueraunce of their brethren namely of the church militant on earth that their praiers are heard according to the wil and counsell of God whereunto they submit them-selues And that this is the meaning opinion of the ancient doctors when they speak of the praiers of the blessed for the Church the considering conference of the places them-selues doth shew But that the saints vnderstand pray against the euils daungers of euerie one heare our petitions requests we deny Wherefore neither liuing in that heauenly felowship society neither conuersing in this life are they to be called vpō or praied vnto without manifest Idolatry 14 God saith Ierem. 15.1 Though Moses and Samuel stoode before me yet mine affection could not be toward this people Therfore the Saints departed pray for vs. Answere This is a figure of speech representatiue bringing in the dead praying as if they were yet liuing so that the meaning and sense is Though Moses and Samuel were now liuing and shoulde pray for this wicked and reprobate people they should not obtaine grace and pardon The like place is in Ezechiel cap. 14.20 Though Noah Daniel and Job were in the middest of it As I liue saith the Lord God they shal deliuer but their own soules by their righteousnes Heere Daniel which was yet liuing and Noah and Iob which were long since departed are placed by the Prophet in the middest of the wicked praying for them 15 The Lord saith by Isaiah 2. King 19.34 I will defend the Citie to saue it for mine owne sake and for Dauid my seruaunts sake therefore wee are heard also through the merite and intercession of the Saints Aunswere This protection and preseruing of the Citie is not promised in respect of Dauids merite but in respect of gods promise of the Messias which should be born of Dauids posteritie Reply The deliuerie of the Citie from the seege of the Assyrians is not promised performed in respect of the promise of the Messias because this promise might haue been fulfilled without that benefit of deliuery as also it was fulfilled after the taking
of thinges that were to bee fulfilled by Christ namely of sanctification and euery type must giue place to the thing thereby signified Likewise it was a seuering or distinguishing of the Iewes from other nations but this seuering and distinction was taken away by christ 3 The Lord saith of the sabboth daie Jt is a signe betweene mee and the children of Jsrael for euer and an euerlasting couenaunt Aunswere 1. The ceremonial sabboth was perpetuall vntil Christes comming who is the end of ceremonies 2. The sabboth is eternal as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old testament eternal euen the kingdome of Dauid also which yet was to be ouerthrown before the comming of the Messias 4 We grant the Mosaicall ceremonies to be changeable yet it followeth not thereof that the Lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabboth daie Aunswere The ceremonies which were ordained by God before Moses are also changeable because they were types of the benefites of the Messias to come and therefore are by his comming abolished as circumcision which was giuen vnto Abraham as also the sacrifices which were prescribed vnto our first Parents 5 The lawes which were giuen of God before the fall are not types of the benefites of the Messias and binde all mankind for euer for then was not giuen as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabboth of the seuenth daie was ordained by God assoone as the creation of the world was finished before the fall of mankinde Therefore it is vniuersal and perpetual Aunswere The Maior proposition is true concerning the morall lawe the notions whereof were imprinted in mans minde at the first creation but it is not true as touching the ceremonie or obseruing of the seuenth day as which after the fall was made a type of the benefites of the Messias in the Mosaicall lawe therfore in like maner as other ceremonies which were either then or before instituted it became subiect to mutation change by the comming of the Messias For god would not haue the shadowes of thinges to continue or remaine the thinges themselues being once come and exhibited Wherefore albeit we graunt that the exercises of diuine woorship were to haue beene kept on the seuenth day according to the commaundement prescript of the Decalogue as well if men had neuer sinned as nowe after they sinned yet notwithstanding seeing god hath enrolled this ceremonie amongest the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies 6 The cause of a law beeing perpetual doth make the lawe it selfe also perpetual The memorie and celebration of the creation and the meditation on the works of God is a perpetual cause of the Sabboth Therefore the Sabboth is perpetual Aunswere A law is made perpetuall or vnchaungeable by reason of an vnchangeable cause that is if that cause it doe necessarily or perpetually require this lawe as an effect or meane but not if at other times that ende may bee there come vnto by other meanes or if the Law-giuer may as wel obtaine the same ende by another Law In like maner seeing also this Lawe of sanctifieng the Sabboth of the seuenth day being repealed abolished we may neuertheles godlily holily by other means meditate on gods works it foloweth not that this law of the ceremonial Sabboth is perpetual although the memorie celebration of Gods creation workes ought to be perpetual and therefore hath the Church by common consent according to Christian libertie well chaunged this ceremonie of obseruing the seuenth day being taken away by Christ hath substituted in the place of the seuenth day the first day of the weeke yet so that there is obserued no difference of daies which is vtterly forbid in the Church seeing one day is not holier than another Wherefore also great difference is there betweene the Christian obseruing of the Lords day and the Iewish obseruing of the seuenth daie For 1 It was not lawfull for the Iewes to change the saboth or to omit it as being a part of ceremoniall woorship The christian church retaining still her libertie alotteth the first day vnto the Ministerie without adioyning any opinion of necessitie or woorship 2 The olde ceremoniall Sabboth was a type of things to be fulfilled in the new Testament by christs but in the new Testament that signification ceaseth and there is had regard onlie of order and comelinesse without which there could be either no ministerie or at at least-wise no well ordered ministerie in the church OF CEREMONIES The speciall Questions 1 What Ceremonies are 2 Howe the Ceremoniall Lawes differ from the Morall Lawes 3 How manie sortes of Ceremonies there are 4 Whether the Church maie ordaine Ceremonies 1 WHAT CEREMONIES ARE. CEremonies are external solemne actions ordained in the Ministerie of the Church either for order sake or for signification 2 How the ceremoniall Lawes differ from the Morall 1 CEremonies are temporarie the Morall are perpetuall 2 The Ceremonies are done all alike The Morall are not doone alwaies alike 3 The Ceremonies signifie The Morall are signified 4 The Morall are as the generall The Ceremoniall are restrained in speciall 5 The Ceremoniall serue for the Morall The Morall are the end or scope of the Ceremoniall 3 How manie sorts of Ceremonies there are CEremonies are of two sorts some commaunded by God some ordained by men Those that are commanded by god cannot be changed but by God only and those are either sacrifices or Sacraments A sacrifice is an obedience which wee performe to God A Sacrament is a token whereby God testifieth somewhat to vs. Those ceremonies which are ordained by mē may be changed by the aduise of the church if there bee good causes for the changing and alteration of them 4 Whether the church may ordaine ceremonies THE church maie and ought to ordaine ceremonies because without defining and determining of circumstaunces the Moral cannot be kept There are notwithstanding certaine conditions to bee obserued by the Church in ordaining ceremonies namely They must bee such ceremonies as are not impious but agreeable to the word of the Lord. Secondly they must not be superstitious so that wee must not thinke them necessarie to be done nether must they be done with offence Thirdly they must not be too many 4. They must not be idle and vnprofitable but must al tend to edifieng OF THE MINISTERIE The chiefe Questions 1 What the Ministerie is 2 What are the degrees of Ministers 3 For what end and purpose the Ministerie was instituted 4 Vnto whom the Ministerie is committed 5 What are the duties and functions of Ministers 1 WHAT THE MINISTERY IS THE Ministerie is a function by God ordained of teaching
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