your faith I am glad 2. Timot. 4.6 I am nowe readie to bee offered Coloss 1.24 Now reioice I in my sufferinges for you and fulfil the rest of the afflictions of christ in my flesh for his bodies sake which is the church Our sacrifices different from Christs sacrifice Nowe our Sacrifices differ as well as the Sacrifices of the olde Priestes from Christes Sacrifice First Christ offered vp together a Sacrifice both of thankes-giuing and propitiatorie Wee offer vppe onelie Sacrifices of thankes-giuing The oulde Priestes also offered vp Sacrifices of thankesgiuing because these belong to the whole Church euen from the beginning to the ende of the woorlde But those Sacrifices which they offered besides were onelie typicall But no Sacrifices of the newe Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatotie as if the obedience of CHRIST onelie perfourmed for vs in suffering our punishment For hee offered not a typicall or figuratiue but the reall or figured and signified Sacrifice as beeing not a typicall but the signified Priest Secondlie The Sacrifices of Christ are both perfect ours vnperfect and defiled with many sinnes Thirdly The Sacrifice of christ pleaseth God for it selfe and for the worthinesse that is proper in it selfe and meriteth remission of sinnes and eternall life of God for vs because it is the death of the very sonne of GOD. Our Sacrifices merite nothing of GOD and please him not for themselues but for Christs Sacrifice wherewith they are sanctified 4 WHAT IS THE KINGDOME OF CHRISTIANS Christians are Kings 1 By partaking of his victorie and roialtie 2 By hauing in themselues through him a power to ouercome and ouerrule both their enimies and all creatures WEE are made partakers of Christes of kingdome First Because hee is our King and dooth communicate his victorie and glorie against his enemies and ours with vs and maketh vs by faith citizens of his kingdome the Sonnes of God his bretheren and coheirs Secondly Because by the vertue and operation of his spirit hee also maketh vs Kinges that is the Lordes ouer all creatures conquerers of our enemies and partakers of euerlasting bliffe and glorie Iohn 16 33. Be of good comfort I haue ouercome the world Reuel 3.21 To him that ouercommeth will I graunt to sit with mee in my throne Luc. 22.30 That yee may sit on seates and iudge the twelue tribes of Israell 1. Corinthians 3.21 All are yours Our royall office therefore is 1. That we are Lordes ouer all creatures 2. That by the vertue of christs spirite who hath restored vnto vs our lost â—oyal and heauenly dignity ouer all our enimies we fight continuallie against sinne the woorlde the Diuel and the fleshe and ouercome Which wee doe when as by a true faith wee are resolued that wee haue remission of all our sinnes and when by the same faith wee receiue the holie Ghost to represse sinne euen in this life as touching the beginning of our conquest 3. That at length all our enimies beeing by the grace of CHRIST fullie brought vnder wee enioy eternall blisse and glorie that is the heauenly kingdome which by the woorking of the holy GHOST is begun in vs in this life and which wee nowe possesse in hope but then shall in full possession inherite 1. Timothie 1.18 Fight a good fight hauing faith and a good conscience 2. Timothie 2.12 If wee suffer wee shall also raigne with him Mathew 25.34 Inherite ye the kingdome prepared for you from the foundations of the world There is notwithstanding a difference beetweene the kingdome of CHRIST and ours For 1. The difference betweene Christs kingdome and ours The kingdome is hereditarie vnto Christ For hee is the naturall sonne and therefore by nature King but ours is by right of adoption Christ as the naturall sonne is ruler ouer his house Hebrewes 3.6 Wee are by and for him the adopted sonnes of God 2 He alone by full right is King ouer all the creatures simplie but especiallie ouer the whole Church of the holie Angels and men But wee neither are nor euer shall bee the Kings and heade of this Church but onelie ouer other creatures which are compâ—led to serue vs wee are LORDS adorned with glorie maiestie and no common excellencie of giftes and ouer all wicked men and Diuels whom wee shall iudge subscribing and yeelding our consentes to the iudgement of CHRIST in condemning and destroying them Matthew 19 28. Yee shall sitte vpon twelue scates iudging the twelue tribes of Israell Wherefore the Pope of Rome lieth when hee auoucheth himselfe to be the head of the Church 3. He conquereth his enimies by his owne power we in him and by him Ioh. 16.33 Be of good comfort I haue ouercome the world 4. He alone ruleth the Church with the scepter of his spirite and woorde moouing our heartes and restoring in vs the lost image of God wee are ministers and administratours of the outward word and rites wee cannot giue the holie Ghost as it is said Mat. 3.11 I baptize you with water but he that commeth after mee hee will baptize you with the holie Ghost and with fire The summe of all is In the olde Testament were Prophets Priests and Kings typicall Christ is those three in signification and in truth To beleeue in Christ wee by participation from him Wherefore to beleeue in Christ is not onelie to knowe that Iesus is the annointed that is the chiefe Prophet Priest and king but to bee perswaded that he is such also vnto me and maketh me also partaker of his vnction or annointing that by the woorking of the holie Ghost I may also be a Prophet a Priest and a King that is confesse and celebrate God knowen vnto me offer vp vnto him all my life long the sacrifice of praise and thankefulnes fight and warre manfully against sinne the world and the Diuel and at length beare rule ouer all mine enimies and the creatures beeing adorned with euerlasting blisse and glorie I BELEEVE IN HIS ONELY SONNE TO beleeue in the onelie or onelie begotten sonne of God is to beleeue 1. That this Iesus is the naturall and onelie sonne of the eternall Father begotten of his substaunce from euerlasting and therefore God by nature neither hauing as touching his godhead any bretheren 2. To beleeue that by and for this his naturall sonne I haue also obtained the grace right and name of the sonne of GOD or am adopted by GOD to be his sonne Iohn 1.12 As manie as receiued him to them he gaue power to be the sonnes of God And Ephes 1.6 God with the glorie of his grace hath made vs accepted in his beloued Because Christ is the naturall sonne of God therefore he is able to make vs the adopted sonnes of God yet so that the assumption and taking of our nature was to come betweene Hither appertaineth the common place concerning the sonne of GOD wherein these foure questions are to be considered 1 How
not knowing the scriptures neither were they the true Church though they seased vpon the name and place of it 2 Answere Vniuersallie Secondly the true Church indeede erreth not vniuersallie For alwaies the light of the truth especially concerning the foundation of doctrine is preserued in some mens minds wherupon the Church is called the pillar and ground of truth But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie yet so that they hold the foundation neither doe they defend their erronious opinions contrarie to their conscience and at length they forsake them euen as it is said If anie man builde vpon this foundation gold 1 Cor. 3. Ephes 4. 1 Cor. 12 siluer c. And Philip. 3. If ye bee otherwise minded God shal reueile euen the same vnto you Last of al there is giuen vnto euery man grace according vnto the measure of the gift of Christ And the spirit distributeth to euerie man seuerallie as he wil. The Apostles before they had receiued the holie Ghost at Whitsontide were the liuely members of the Church yet erred they concerning the kingdom office of the Messias There were of the Chiliasts opinion great men in the Church as Pasias Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church er not vniuersallie yet oftentimes some of her members erre when as they swarue from the woord which God suffereth not seldome to happen vnto them for to keepe vs beeing warned of our weakenes and blindnes in modestie and his true feare and in daily inuocating of him and withal to teach vs that the truth of doctrine is not to be measured by the title of the church but by the woord deliuered of him by the handes of the Prophets and Apostles as it is said Thy woord O Lord is a lanterne vnto my feet Psalm 119. and a light vnto my pathes Likewise 1 Tim. 6. Keepe that which is committed vnto thee and auoid profane and vaine bablinges This ground beeing once laied 7 Obiection The Church ought to obey Bishops by the commandement of God that so far foorth the Church erreth not as it doth not swarue from the written woord of God it is easy to answere to that which they make shew of to the contrarie that the Church is ruled by Bishops and therefore must obey them as it is saied Act. cap. 20. Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers to gouerne the Church of God And Mat. 18. If hee refuse to heare the Church let him bee vnto thee as an heathen man and a Publicane Luc. 10. Hee that heareth you heareth mee and hee that despiseth you despiseth mee And to the Hebrewes 13. Obey those who beare rule ouer you For both they must rule and the Church must obey them according vnto the prescript of Gods woord as it is said If any man preach any other doctrine let him bee accursed Aunswere Necessarilie in those 〈◊〉 things which belong to the ministery frely in traditions Gal. 1. Whatsoeuer therfore the ministers propound out of the woord of God vnto the Church wee must of necessity obey it that which the Lord teacheth Matt. 23.2 when hee saieth The Scribes the Pharisees sit in Moyses chaire All therefore whatsoeuer they bid you obserue that obserue and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any thinges indifferen◠and of a middle sort which are profitable these also are to be obserued for maintaining of order and auoiding of offence But if they require vs to beleeue or obserue thinges repugnant to the woord of God or thinges that are in their owne nature indifferent with putting an opinion of necessitie in them and of woorshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said Iohn 10. The sheepe heard them not Likewise 1. Tim. 4. In the latter times some shall depart from the faith and shal giue heed vnto the spirites of error And that the decrees of the Bishops also are not to bee receaued among the precepts and decrees of the Church is confirmed by the example of the ciuill magistrate whose iust good Lawes binde the cōsciences of the subiects 1 Inst For the dissimilitude of the examples consisteth in that that God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ciuil magistrate 1 Instance The magstrate doth bind the consciences therfore Bishops which are not repugnant vnto his Law but hath giuen a liberty of conscience in traditions of the Church so that he pronounceth himselfe to be angrie with him who obeieth not ciuil magistrats as long as they command nothing repugnant to his Lawes but not with them which without offence do contrarie to the constitutions of Bishops For of the magistrate it is said Rom. 13. We must obey him for conscience sake But of thinges indifferent in the Church Coloss 2. Let no man condemne you in meat or drink or in respect of a holy daie 2 Instance The higher power doth more bind 1 Answere Likewise Gal. 5. Stand fast in the liberty wherewith Christ hath made vs free Now if againe they reply that the office of Bishops is aboue the ciuil power and therefore hath greater force then that to bind men to obey first we graunt that more obedience is due vnto the superior power then to the inferiour as long as it commaundeth nothing contrarie to Gods woorde As long therefore as the ministers propound the word of God vnto the Church and for auoiding of offence commaund such thinges to be obserued as appertaine to decencie and order they do not now offend against them but against God whosoeuer obey them not But if they require their lawes concerning thinges indifferent to be obserued with putting an opinion of necessitie in them and of the worship of God and do make them necessarie when there is no danger of offence to ensue Because this charge is contrarie to the word of God no obedience is due vnto it Further we confesse that greater obedience is due vnto the superiour power in those things in which it is superiour that is in which God would haue other powers to obey it But the ministerial power is superiour vnto the ciuil in those things which belong properly vnto the ministerie that is which are of God deliuered commaunded and committed vnto the ministers that by them they may bee declared vnto the Church But of matters indifferent concerning which nothing is either commanded or forbidden of God the ciuil power is superiour by reason of the authoritie which God in these matters hath giuen vnto the ciuil magistrate and not to the ministers of the Church Obiection 8 But against this they returne againe That wee also doe alleadge the Testimonies of councels fathers in
them which were not my people thou art my people And they shal say thou art my God 3 Obiection He that is borne of God sinneth not Therefore the regenerat sin not Aunswere 1. He sinneth not to death The elect may sinne against their conscience yet not to death For the elect doe not wholy forsake God albeit they sinne against their conscieÌ„ce but they retain stil some beginnings of true godlines by which as by sparcles they are stirred againe to repentance as Dauid Peter Manasses 2. He sinneth not as hee is regenerated but hee sinneth as long as hee abideth in this life sinne not raigning in him and yet some times raigning too as he is not regenerated by the spirit of God Regeneration but bâ—gun in this life but is as yet carnall For regeneration or the renuing of vs to the image of God is not perfected in an instant but is begun onely in this life and in the life to come is at length finished 1. Ep. c. 1 For so doth Iohn himselfe pronounce of himself and all the Saintes in this life If wee say that wee haue no sin wee deceaue our selues and truth is not in vs. If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes This is therefore the meaning of Iohn that the regenerate indeed do sinne but yet not so that they make much of their sinne or doe so at any time yeeld and assent to euil desires that they cast away all loue of godlines and repent not For alwaies in the regenerat there remaineth some remnant of a regenerat nature which causeth either a strife against sinne or else true repentance that is it suffereth them not to sinne to death or euerlasting destruction or wholly to forsake God And this consolatioÌ„ so long they enioy as they know themselues to be regenerated that is as they keepe faith and a good conscience 4 Obiection It is said 1. Iohn cap. 3. His seed remaineth in him neither can hee sin because he is borne of God And. 1. Pet. 1. Being borne anew not of mortal seede but of immortal by the word of God who liueth and endureth for euer If therefore the seede of Gods woord neuer dieth in them that are borne anewe they euer remaine regenerate The regenerate in this life may and doe oftentimes leese the grace of God in part but not in whole euer retaine grace neither euer fal into Raigning sinne Answere The regenerat may leese and doe often leese grace and the holy spirit as concerning some giftes somtimes more somtimes fewer although they leese it not if we respect al the gifts For there abideth in theÌ„ some beginning or print of true faith conuersioÌ„ which although when they yeeld to euil inclinations or desires it is so oppressed darkned that it neither can be known of others neither confirme them of the grace of God and their owne saluation for the present yet it suffereth them not wholy to forsake God and the knowen truth and to cast awaie their purpose of embracing by faith the merit of the son of God So Dauid praieth Psa 51. Create in me a cleane hart O God and renew a right spirit within me Againe Restore to me the ioie of thy saluation He had lost therefore cleannes of hart rightnes and newnes of spirite and the ioy of saluation which he beggeth of God to be restored vnto him and yet did he not wholy want them for otherwise hee would not haue asked neither would hee haue looked for from God this renewing and restoring The seed of God that is the woord of God working true faith and conuersion in the elect abideth dieth not in the regenerate as concerning their conuersion and small perseuerance how-euer they fall often grieuously before their end 1. Ioh. 2.19 If they had beene of vs they would haue continued with vs. 5 Obiection A good tree cannot bring forth euill fruite Man in this life is not simply good and therefore his woorks are not alwaies good Aunswer It cannot as it is good For if it be simply good all the fruit thereof is good which shall so come to passe in the life to come But if it be partly good and partly euill such is the fruite also which we haue triall and experience of in this life Heretofore it hath beene said Al sinnes mortal in their own nature but pardonable by the grace of God That all sinnes are in their owne nature mortall Against this sentence some oppose that which is said Psal 32.5 I wil confesse my wickednesse vnto the Lorde and thou forgauest the punishment of my sinnes And Prouer. 24.16 A iust man falleth seuen times riseth againe Whence they gather that there are some sinnes the committers whereof continue still iust and therefore deserue not eternall death But they reason amisse from that which befalleth to sinne but by an accident to that which is by it selfe in sinne For it is true indeede that there are many sinnes for which the Saints doe not leese holinesse and righteousnes neither become obnoxious to the wrath of God But this commeth to passe not by the smalnesse or nature of the sinne whatsoeuer it be but by the grace of God who doth not impute neither will punish with eternall death those sinnes which yet in their owne nature deserued it This doth the Prophet most euidently shewe in the same Psal when he saith Blessed is he whose wickednesse is forgiuen And Psal 143. Enter not into iudgement with thy seruant for in thy fight shall none that liueth be iustified 2 Obiection It is said Matth. 5.22 Whosoeuer is angrie with his brother vnaduisedlie shal be culpable of iudgement And whosoeuer saith vnto his brother Racha shall be woorthie to be punished by the Counsell And whosoeuer shall saie Foole shall be woorthie to be punished with hell-fire Whence they conclude seeing Christ himselfe maketh degrees of punishments and sinnes so that of these former he threatneth hel-fire but vnto the third onlie therefore there are some sinnes smaller than those who deserue eternall punishment But the Aunswere vnto this is manifest out of the woordes themselues which is that Christ doth not speake of ciuill iudgementes and punishments when he mentioneth Iudgement and a Counsel For he doth not here speake of the ciuill order but disputeth against the corruptions of the Pharisies concerning the true meaning of Gods Lawe and concerning the iudgement of God against both inward outward sinnes For neither can nor ought to be punished by the magistrate with corporal punishmeÌ„t either such gestures as signify some bitternesse or contempt or bad affections if they haue not accompanieng them an endeuor to do any man iniury Now whereas in the third place he nameth hel-fire he doth not exempt the other two kinds of sin from eternall punishments but signifieth that the third shal receiue a sharper punishment at Gods
iudgement as perfectlie aunswerable vnto his Lawe Aunswere These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law but the vprightnes of a good conscience without which faith can not consist or stand as neither can a good conscience without faith As it is saide 1. Timot. 1.18 Fight a good fight hauing Faith and a good conscience And Roman 5.1 Then beeing iustified by Faith wee haue peace towarde GOD thorough our Lorde Iesus Christ. For a good conscience is a certaine knowledge that wee haue faith and a purpose to obey GOD according to all his commaundements and that wee and our obedience though maimed and scarce begunne please GOD not for that it satisfieth his Lawe but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. For as newe obedience is begunne by Faith so by Faith also it pleaseth GOD. Wherefore the Godly slacke not to bring foorth their life into the light neither shake and shiuer they at the tribunal of Christ but comfort themselues with the conscience or inward knowledge thereof Obiection 2. Pet. 1.10 Giue diligence to make your calling and election sure for if yee doe these thinges yee shal neuer fall 1. Iohn 3. Whosoeuer is borne of GOD sinneth not Aunswere These sentences in times past the Pelegians also and Catharistes and nowe the Anabaptistes abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sinne signifieth in those places of Peter and Iohn to haue Raigning-sinne and to yeelde vnto it and perseuere in it and in this sort the regenerate sin not But that there remain nâ—twithstanding remnants of sins and defectes in them is expresly shewed 1. Ioh. 1.8 If wee say we haue no sin the truth is not in vs. Obiection Mat. 6 Luk. 11. The similitude which is vsed by Christ calling the ey the light of the bodie doth not inforce the lightsomnes of the minde The light of the bodie is the eie if then thine eie be single thy whole bodie shal be light hereof they gather that the mindes of the regenerate are so purged in this life that the whole heap and multitude of their workes is light and pure that is perfectly aunswerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor consequent but onely the sequele thereof is affirmed and that the Antecedent also beeing supposed the consequent is no otherwise put than is the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the mindes of men are lightsome and so all their actions to bee well directed and without sinne but rather hee accuseth the frowardnes of men who goe about to oppresse and put out euen that light which is left them by nature and doe withhold the truth as S. Paul speaketh in vnrighteousnesse and therefore are wholie that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can bee but so far supposed as the purity and light of mens minds is supposed For the light of nature beeing supposed actions morally good follow spirituall light supposed actions also spiritually good or good woorkes follow imperfect illightening supposed imperfect obedience perfect illightening supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will as much as the law of God requireth is not kindled in the regenerate but is differred vntill the life to come 1. Cor. 13. For we knowe in part and we prophesie in part but when that which is perfect is come then that which is in part shal be abolished Therefore neither in other parts perfect conformity with the Lawe can bee in this life yet neuerthesse euen nowe concerning imputation of perfect puritie it is true that the godly are pure and without sinne in the sight of God when hee beholdeth them in Christ which is then when the light of faith is kindled in their hartes So also that Ephes 5. is to be taken Christ gaue himselfe for the Church that hee might sanctifie it and clense it by the washing of water through the woorde that hee might make it vnto himselfe a glorious Church not hauing spotte or wrinckle or anie such thing but that it should bee holie and without blame For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ which is most perfect and presenteth vs in this life vnblameable before God and a clensing by his spirit which is begun in this life and perfected in the life to come and therefore cannot pacifie and quiet our consciences There are also obiections against the second part of the former Doctrine concerning the third degree of libertie by which obiections they contend that it is in the power of the regenerate either to perseuere in righteousnesse or to depart from it They who haue liberty say they to choose good haue liberty to perseuere The regenerate haue libertie to choose good 2. Cor. 3. Where the spirit of the Lord is there is libertie Therefore they haue power to perseuere Aunswere If the conclusion of this reason bee rightly meant the whole reason may be graunted to wit that the regenerate haue so far forth libertie to perseuere as they are lightened and guided by the holie ghost For the libertie which they haue to choose good dependeth vpon his working and motion But if it be meant that the godly haue this libertie either alwaies or so that their perseueraunce dependeth of themselues there will bee more found in the conclusion than was in the premisses and that for two causes First Because they haue libertie alwaies to perseuere who are neuer destituted of the guiding of the holie spirite which shal bee in the life to come Secondly Because euen their libertie also to good who are neuer forsaken of the holie spirite yet dependeth not of themselues but of God But here they replie The regenerate deserue the departure of gods spirit from them through their manifold sinnes which yet the merit of Christ and his power preserueth in them He that is not forsaken of the holie Ghost except himselfe first withstand the motion of the holie ghost hath alwaies the aide and assistaunce of the holie Ghost readie that hee maie persist in that good which hee purposeth But the godlie are not forsaken of the holie Ghost vnlesse themselues first withstand him therefore they haue alwaies the assistance of the holie Ghost readie that they may perseuere But hee who hath this hath in his owne power to perseuere or to decline because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him When wee denie the Minor of this reason they prooue it thus The iustice of
God vnto saluation to euerie one that beleeueth And this is the ordinarie manner of giuing vs this beginning of euerlasting life namely by the woord mediately But there is another maner of giuing the same vnto infants and by miracles 7 Whether we can be assured in this life of euerlasting life IN this life not onely wee maie Our assurance of euerlasting life is necessary and grounded vpon sure reasons but wee ought also to bee assured and certain of euerlasting life otherwise we shal neuer haue it For it is giuen to al the elect and to them onely And wee maie be certaine of it by faith euen by a full persuasion of the good wil of God towardes vs likewise by the beginning of true repentaunce which is a ful purpose and intent to liue according to gods cōmandements lastly by the peace of consciēce by a desire of God and by a ioie and gladnesse in God This assuraunce and certainty is grounded on sure and strong reasons 1. The autor of euerlasting life is vnchangeable euen GOD himselfe 2. Gods election is vnchaungeable 3. Christ is heard in all thinges which he desireth of his Father But he praied that his father woulde saue all those whom hee had giuen him 4. God will not haue vs to praie for good things necessarie to saluation with a condition but simplie 2. Tim. 2.19 The foundation of God remaineth sure the lord knoweth who ar his Ioh. 10.28 No mā shal pluck my sheepe out of my hand I giue vnto them eternal life but it were not eternal life if it could be interrupted or broken off Of the consummation of euerlasting life we must bee assured by the beginning thereof Rom. 11.29 The giftes and calling of God are without repentaunce God is faithfull therefore as hee hath begunne so also will hee accomplish and end Wherefore to doubt of the continuaunce and consummation of euerlasting life is to ouerthrow the faith and truth of god Now of the beginning of eternal life we are assured chiefly by a true faith which withstandeth doubtes that is which hath a purpose to resist the Diuel and crieth I beleeue Lord help my vnbeliefe But this faith cannot bee without repentaunce and therefore by an assured repentance we are also assured of the beginning of euerlasting life and therfore withal of the consummation thereof That which now hath been spoken of this article doth sufficiently declare what is To beleeue euerlasting life namely assuredly and certainely to bee perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her euerlastingly 2. That J also am a member of this Church and therefore partaker of euerlasting life 3. That J also in this life haue and enioy the beginning of euerlasting life OF IVSTIFICATION THIS doctrine Of iustification is one of the chiefe points of our faith not onely because it treateth of the chiefe and principall matters but also because this doctrine is most of all others called by heretiques into controuersie For there are two principall controuersies between the Church and Heretiques The first Of the doctrine concerning God the other of this doctrine of Justification and either of these doctrines beeing ouerthrowen the other points of our faith easily goe to wracke Wherefore we ought chiefly to fence and strengthen our selues against heresies in the doctrine concerning God and iustification The special questions 1 What iustice or righteousnes is in generall 2 How manifold it is 3 What iustice differeth from iustification 4 What is our iustice or righteousnes 5 How it is made ours 6 Why it is made ours 7 Why it is made ours by faith onelie 1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS A Definition so generall of iustice can scarce bee giuen as may agree both to God and creatures euen such as may agree to the furthest and highest kindes of iustice or righteousnes which are Vncreate and created righteousnes except we wil make a definition full of ambiguity For vncreated iustice or righteousnes is God himselfe Vncreate Iustice is God himselfe who is the very squire and rule of all iustice Created iustice is an effect of vncreate or diuine iustice in reasonable creatures This created iustice or righteousnes may be defined generally in such sort as the definition shall bee alike common to all sortes thereof Justice therefore or righteousnes in generall as it agreeth to reasonable creatures is a fulfilling of those lawes which belong vnto reasonable creatures Our created Iustice is our conformitie with Gods lawes appertaining vnto vs. or is the conformitie or correspondence of reasonable creatures with the lawes appertaining and belonging vnto them It may be also defined on this wise Justice is a conformitie with God or with the law of God Or it is a fulfilling of Gods law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For iustice or righteousnes is the obseruance of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sin is the transgression of the law the name Righteousnes is deriued from Right which is the lawe it self and conformitie with the law is righteousnes it self This we must know because we must be iustified by the fulfilling of the law we must vnderstand that the law is not abolished but established by the gospel For the righteousnes iustice of the Gospel is the fulfilling of the lawe but doth not at all disagree from the lawe Obiect He that is iust and righteous is conformed and agreeable vnto the law To iustifie is to make iust Therefore to iustifie is to make one agreeable vnto the law Answere All this is graunted that is either in himselfe to be so or in another Now these are all one the imputed righteousnes or iustice of an other the righteousnes of the Gospel the righteousnes of faith Wherefore to iustifie is to assoile and absolue one from sin for that iustice or righteousnes which either is in himself or in an other This significatiō meaning of the worde is prooued throughout the whole Epistle to the Romans It was imputed to him for righteousnes 2 How manifold Justice is Legall Iustice IVstice we speak in general of created iustice is legal and Euangelical Legal iustice is the fulfilling of the Law performed by him who is therby said to be iust Or it is such a fulfilling of the Law which one performeth by his own obedience or it is a conformitie in the Law which is in him also who is called iust This legal iustice either is in vs or in Angels or in Christ as he is man as an accident inherent in his subiect Euangelical iustice is also a fulfilling of the Law but is not in him who is called therby iust or righteous but in another and is onelie imputed vnto him who is thereof called iust This is christs iustice or righteousnes performed for vs or that ransome of the Son of God imputed vnto vs by faith Euangelicall Iustice or the Iustice
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
father the sonne and the holy ghost 2 The knowledge of Gods commaundement For without Gods commaundement we doubt of being heard Wherefore when wee pray wee ought thus to resolue I call vpon thee because thou hast commaunded me When we know that it is the commaundement of God that we should pray vnto him then we know also that our praiers are acceptable vnto God which he requireth of vs in his word 3 The knowledge of those thinges which are to be asked God will not onely haue our affection and deuotion to be directed vnto him but he will also that we consider and know such thinges as wee are to aske of him otherwise it is not praying but mocking of God and therefore hath Christ prescribed a forme of praier out of which wee may learne what thinges wee are to aske of god We are to aske that I may summarily comprise them thinges both certaine and allowed and permitted by God These are of two sorts Spiritual and corporal God will haue vs aske both of him and those spiritual things which are necessarie to saluation we must aske without condition but corporall thinges with a condition Obiect Hee that asketh doubtfullie asketh not according to faith Wee aske corporal blessinges doubtfullie therefore not according to faith Aunswere The Maior is either particular or false For the nature of faith requireth that we be certaine not of all corporal benefites but onely of such spiritual blessings as are necessary to saluation as of remission of sinnes and of life euerlasting Moreouer albeit wee aske corporall blessinges with a condition yet doe we not simplie doubt of obtaining them For we beleeue that wee shall receiue those corporall blessinges which wee aske of god so that they bee expedient for vs vnto saluation and after this sort are they alwaies to be desired conditionally For they differ very much from those benefites which are necessary to saluation and likewise are to be desired after another maner Such giftes as are necessarie to saluation are simplie to be desired with a trust and full perswasion of being heard euen that wee shall receiue them as wee desire that is in speciall But gifts which are not necessarie to saluation whether they be corporall or else such spirituall as without which we maie be saued these are to be desired verily but with a condition of gods will and pleasure that he will giue them vs if they serue for his glorie and be profitable for vs or that he will giue vs other of better qualitie either at this or some other time We must follow in asking these benefits the Leper which saide Lord if thou wilt Mat. 8.2 thou canst make mee cleane For neither doe the Elect when they aske such things desire simplie to be heard For oftentimes we aske things not knowing what and what manner of thinges they be and so neither know we whether the obtaining of them in special will profit vs or bee pernicious and hurtfull vnto vs. God notwithstāding will haue vs to aske of him corporal things and others that are not necessarie to saluation 1. That the desire of corporal thinges maie be an exercise of our faith and confirme our trust and confidence of obtaining thinges spirituall and auaileable to saluation The reason is because no man can looke for good and sauing thinges at gods handes except hee haue God reconciled vnto him 2. That we maie consider and professe his prouidence that neither those vnnecessary and corporall thinges befall vs by chaunce or fortune 4 A tru desire of those things which are to be asked God wil not haue our petition to bee hypocritical or faigned nor bredde in our mouth but in our heart hee will haue vs to pray with a true affection and desire of the hart Therefore an ardent desire is to be made the general of all praier So the Lord said to Moses Why dost thou cry vnto me when yet Moses spake nothing 5 A sense and feeling of our owne want The acknowledgement and feeling of our owne want is the fountaine from whence our desire ariseth For what thou thinkest not thy selfe greatly to want that doost thou not earnestly desire Pray for al stand in neede of God 6 Humiliation that is true repentaunce We must needes haue also true humility true acknowledgement of our owne vnworthinesse or true repentaunce and conuersion and so prostrate our selues in suppliaunt maner before his diuine Maiesty 1. Because God oweth vs nothing 2. Because we are his enemies before our cōuersion God doth not hear sinners that is proud sinners such as was that Pharisee And how greatly true humiliation repentaunce or conuersion is required to praier euen that dooth sufficiently shew in that the promises of God belong only to such as are conuerted Wherefore without conuersion no man can pray according to faith And without faith no man can be assured that he shal be heard 7 A confidence or ful persuasion of being heard for the Mediators sake That we may resolue that both our person our praiers please God for the Mediatours sake and that they are heard of him for christs merit We must pray in christs name with a true faith our praiers are to be put on our altar Christ so shal wee be assured to bee heard For if with a true faith we beleeue that Christ is that only altar whereon our praiers being offered ascend into the sight of God wee must also with full confidence resolue that wee are thorough Christs merite iust before God and that god is reconciled vnto vs by Christ and that through the intercession of Christ our praiers are heard of god Galat. 6. Because ye are Sonnes God hath sent forth the spirit of his sonne into your harts which cryeth Abba father But heere in this full persuasion of being hard we are to obserue that difference of such thinges as are to bee desired which was not long since declared 8 A confidence and trust in Gods promise that wee knowe and think that god hath promised to hear as many as shal cal vpon him with those conditiōs before alleaged Without this promise of hearing there is no faith without faith praier is but vain and the promise is required for faith But faith or this confidence is required to praier because except we giue faith and credit to gods promises and thinke of them while we are praying they auaile vs nothing neither can wee desire ought with a good conscience but rather when after this sort we know not what we aske doubting of gods hearing of our petition wee doe not praie but mocke god Now the confidence which wee haue of gods promise in hearing vs breedeth in vs a certainty of his hearing and our saluation and this certainty kindleth in vs a study of inuocation and of making supplications vnto god By these conditions and circumstances of sincere and true praier easily doth it appeare how much the praying of the godly and the wicked differ The godlie
but of Christ who hath fully satisfied him for vs. Reply Then is not yet this freely because wee haue merited it in Christ Aunswere That merit is not our merite because the father gaue vs his sonne freely who meriteth without any merit of ours comming between and that merit of Christ is imputed vnto vs through grace therefore freely for that merit are our sinnes remitted vs whereupon also it is truely and wel added that for Christs satisfaction our sins are not imputed to vs. For we desire not that god would do contrary vnto his iustice would not account vs in mind for sinners but that he would impute vnto vs anothers righteousnes that is the righteousnes of Christ wherewith we being clothed our sins also may be couered 3 Why we are to desire remission of sinnes WE are to desire remission of sinnes 1. That we maie be saued because without remission of sinnes we cannot be saued And this benefite God giueth not but onely to those that desire it 2. That we may be put in minde of the remnauntes of sinnes which are euen in the holiest men and that to this ende that repentaunce maie euermore encrease Wherefore wee are daily also to beg and desire remission of sinnes 3. That wee maie desire and receiue the former blessings because without remission of sins those blessings either are at al not giuen or are giuen to our destruction So the wicked doe indeed often receiue them but not for their saluation as turning rather to their condemnation Obiection What wee haue that we neede not desire But the godly haue remission of sinnes Therefore the godly haue no need to desire it Ans The godly indeed haue remission but not wholy neither also as concerning continuaunce but only as touching the beginning thereof This remission must verily be continued and God also doth continue it to them vnto whom hee remitteth their sinnes in his sonne yet with this condition that they daily pray for and desire that continuaunce Although then god hath remitted vnto vs our sinnes yet hee will notwithstanding that we aske and desire pardon for them and therefore we desire that what sins wee commit or shal commit the same god would remit vnto vs. 4 How our sinnes are remitted vnto vs. OVR sinnes are so remitted vnto vs as wee forgiue and remit our debters And this Christ added 1. That we may rightlie desire remission of sinnes and so that we may come to pray with true faith repentance a signe and token whereof is the loue of our neighbour 2. That when wee finde in our selues true faith and repentance we may so haue a certain argument and comfort in vs that we are of the number of them vnto whom remission is promised and that therefore wee shal doubtlesse obtaine remission of sins when as we may be certainly assured by this that we our selues remit vnto others from our heart their trespasses against vs that we please God albeit many remnaunts of sinne are dwelling as yet within vs. Obiection 1. He that remitteth not is not remitted We remit not Therefore we are not remitted Aunswere He that remitteth not fully and perfectly is notwithstanding remitted so that hee remitte truely and sincerely Obiection 2. Christ willed vs to desire that God will so remitte vs our sinnes as wee remitte our debters But wee doe not perfectlie remit our debters Therefore he willed vs to desire that god wil not perfectly remitte vs our sinnes Ans This is a fallacy of speech deceiuing by miscōstring a word For the particle as in this petition dooth not signifie the degree of remission or a comparison of our remission with that remission wherewith God remitteth vs our sinnes but it signifieth the kinde of remission namely the trueth and sincerity of our remission whereby wee forgiue others from our hart and with a readie wil of forgiuing them or to speak shorter heere is not made a comparison according to degrees but according to the truth of the thing or according to the trueth of remission so that the meaning is so perfectly God remitteth vs our sinnes as we truly and certainely remitte and forgiue our neighbour or Forgiue vs our debts because we forgiue our debters Reply Then is our remission of others the cause why God remitteth vs. Answere This a fallacy putting that for a cause which is no cause For our remission wherwith we forgiue others though not perfectly yet sincerely is only an argument and testimony vnto vs that god wil remit vs our sinnes For our remission and forgiuing of others cannot merit 1. Because it is vnperfect 2. Albeit it were perfect yet should it not merit because what we now perfourme that we owe vnto god For were it so that we did now perfourme perfect obedience to god yet were wee bound of duty to perfourme it Reply But neuertheles yet here is betokened an equalitie of remission in vs and god Aunswere Not an equality but a likenesse and similitude of the kinde of remission Obiection 3. He that remembreth iniuries and is desirous of reuenge doth not truly remit and forgiue But we all remember iniuries and are desirous of reuenge Therefore we doe not truly remit and forgiue Aunswere They that remember iniuries that is without a resistance and dislike of this remembraunce or with a yeelding thereto doe not truely remit If then wee withstand and resist the remnauntes of sinnes which as yet cleaue fast vnto vs and doe not yeelde vnto them nothing hindereth why wee maie not bee saide to remitte others truelie and from our heart and so also to attaine vnto that in regarde where-of this particle as was added of Christ to wit which before also we mentioned to desire and pray rightly Now we rightly pray and desire in faith and repentance both which this petition confirmeth Faith is confirmed and strengthned by this petition because when we truely remit our neighbour we may and ought certainly to resolue that our sins are also remitted vs and so haue we a good conscience are assured that we are heard according to this promise of Christ Math. 6.14 Jf ye doe forgiue men their trespasses your heauenlie father will also forgiue you True repentance also is confirmed and increased in vs by this petition For by this petition we are prouoked and incited to true repentaunce the chiefe part whereof is the loue of our neighbour For if we will be forgiuen we must forgiue others Both causes are conteined in the word of Christ before alleaged out of Matthewe as also in the rest which are presently added in the same place in Matthewe by way of opposition If yee doe forgiue men their trespasses your heauenlie father will also forgiue you that is assure your selues also that your heauenly father heareth you In which worde is comprehended the confirmation of our faith But if yee doe not forgiue men their trespasses no more will your father forgiue you your trespasses In these words is added a spurre to
the sinners but in his own sonne sent to take flesh by punishment answering satisfieng his iustice 10 Obiection It is said Mat. 5. Whosoeuer shal breake one of these least commandements and teach men so he shal be called the least in the kingdome of heauen This they interpret after this sort That he who both by sinning teaching doth against the law is fallen from the kingdome of god not he who in teaching subscribeth to the law although sometimes he doth a litle contrary to that he teacheth But first the opposition or contrariety which Christ addeth But whosoeuer shal obserue teach them the same shal be called great in the kingdome of God doth shew that Christ in the former part of the speach doth vnderstand those who breake that is violate the lawe which they teach so that the meaning is although one teach wel yet violate one of these cōmandements which the Pharisies term the least that is of the commandements of the Decalog he shal find these cōmandements so not to be the least but the greatest as himselfe shal thereby become the least that is in no place in the kingdome of God Secondly albeit it be granted vnto thē that in the words of christ to teach so is the same that to teach contrary to the law yet can it not at al be gathered thence that they alone shal be the least in the kingdome of God who by teaching sinning breake the law not they also who by sinning onely not by teaching transgres it The first reason is in the very words of Christ Christ calleth them the least not as in his own iudgement but as in the iudgemēt of the Pharisies And so he imitateth them in thus speaking because he calleth those commaundements the least by a figure of speech called imitatiō which are the greatest the breach whereof whether it be committed in deed or in doctrine or in both god iudgeth worthy the shutting out of his kingdome euen by our aduersaries confession that is the whole Decalog which the Pharisies did set behind their traditiōs The other reason is in those wordes which Christ addeth For I saie vnto you except your righteousnesse exceed the righteousnes of the Scribes Pharisies ye shal not enter into the kingdome of heauen In these words Christ sheweth that a farre other righteousnesse is required by the Lawe of God than the Pharisies thought of that those sinnes also are so great that they shut men out of the kingdome of heauen which the Pharisies accounted either for light or no sins as To be angrie with thy Brother vnaduisedlie To saie vnto him Racha or Foole To be troubled with an euill affection or desire of reuenge For euen these things also he saith are to be auoided if we wil auoid Hell fire be the children of our heauenlie father Therefore he saith Whosoeuer looketh on a womā to lust after her hath committed adulterie with her alreadie in his hart And 1. Iohn 3. Whosoeuer hateth his Brother is a man-slaier yee knowe that no man-slaier hath eternal life abiding in him And therefore not they only which cōmit the greater sins but they also who commit the lesser cānot escape euerlasting death but by the satisfaction of christ imputed to them Sinnes made venial vnto the repentant by grace for the intercession and satisfaction of Christ But as our aduersaries accuse this sentence of too much rigor That al sinnes are by themselues of their owne nature mortal that is deserue aeternal death so also the other sentence That sinnes are made venial to those who repent which of their owne nature are mortal they reprehend as too gentle and repugnant to Gods iustice because to call that for veniall which is mortal is contrarie to truth and iustice But the answere is readie That God if we respect the nature of sinne adiudgeth al sinne woorthy of euerlasting death giueth pardon to none but of free grace for the intercession and satisfaction of his sonne our Mediatour The third Diuision of Sinne. What sinne is against the conscience There is sinne against the conscience and sinne not against the conscience Sinne against the conscience is committed of those who wittingly and willinglie sinne So Dauid wittinglie and willinglie committed adulterie and murder Sinne not against the conscience is that which wee either not witting or not willing commit or which is committed of those who knowe the wil of God acknowledge and bewaile their sinne but are not able to auoid it as are Original sinnes sinnes of omission ignoraunce infirmitie euen in the regenerate and Saintes They omit manie good thinges which they would not omit or commit euil things which they would not cōmit being sudainly ouertaken and ouercome by infirmities therefore are most grieuously angrie with themselues for their sinnes committed so that they are not more grieued at any thing than for that they offend God daily by their sinne and therefore desire and grone after nothing more than the grace of the holy spirite whereby to resist sinne Such sinnes are not imputed to the regenerat neither doe they cast off grace the holie spirit and faith Such a sinne of ignoraunce Saint Paul saith his blasphemie was which hee committed before he was conuerted against God as also his persequuting and violence against the Church therefore God had mercie of him 1. Tim. 1.13 Another kinde of those sinnes not against the conscience to witte infirmitie the same Apostle describeth Rom. 7.19 I doe not that good which I would the euil which I would not that do I. Yet not I doe it but sinne that dwelleth in me Hither also is to be referred the sin of Peter who wittinglie denied Christ but not willinglie for he had not the power to doe otherwise It was not raigning sinne because he acknowledgeth and bewaileth it and holdeth fast his faith Luk. 22.32 I haue praied for thee that thy faith faile not Much lesse was it the sinne against the holy Ghost because he loued christ no lesse when he denied him than when he bewailed his offence though that affection did not at that time for fear of imminent danger shew it selfe Moreouer this third diuision of sinne and the definition of both sinnes Christ hath expreslie deliuered Luk. 12.47 The seruant that knew his masters wil and prepared not himselfe neither did according to his wil shal be beaten with many stripes But he that knew it not and yet did commit things worthie of stripes shal be beaten with few stripes The fourth Diuision of sinne THere is sinne pardonable and sinne vnpardonable Al sinne repented of is pardonable Al sin is pardonable whereof men repent and obtain pardon Vnpardonable is a purposed deniall and oppugning of the knowen truth of God and his wil and workes of which the conscience is conuicted whereof no man obtaineth pardon because it is punished of God with a perpetual forsaking and blindnes
honesty But the good worke in the godly is freely adorned not only with temporall but also with eternall benefites that also because it pleaseth him in our mediator Math. 5.16 not only thereby to inuite others to honestie according to that of Christs So let your light shine before meÌ„ that they may see your good works glorifie your father which is in heauen Wherefore the good works of the godly are ofteÌ„times in the old testameÌ„t shadowed by an acceptable incense wherewith God is honored pleased And godlines as the Apostle saith hath the promise of this life the life to come 7. Good works in the vnregenerat make only to the mitigatioÌ„ of their punishments that they may not suffer more grieuous pains as other wicked persons doe but the good workes of the godly doe not only serue for this that they may suffer lighter and easier punishments but also that they may be quite freed from all euill Thinges indifferent in themselues may bee also sinnes by an accident that is How things in themselves indifferent by an accident become sinne if they be done with offence or without faith For whatsoeuer is done without faith is sinne Vnto the pure all thinges indeede are pure but it is euill for the man which eateth with offence Out of these and the like places is this diuision taken For when the Apostle saith that all thinges are vncleane to the vncleane and wicked he intimateth also that those thinges which of themselues are good are notwithstanding vncleane or sinnes vnto the wicked In all these diuisions it is affirmed that also in the â—aintes of God is sinne Wherefore we must hold the difference betweene the sinnes of the regenerat and the vnregenerat There are diuers sinnes truely in the Saintes as 1. Originall sinne 2. Many actuall sinnes as of ignoraunce omission infirmitie 3. Some also fall into errors which fight with the foundation it selfe or into sinnes against their conscience for which they leese a good conscience comfort many giftes of the holy Ghost and should be condemned except they did repent But neuertheles very much doe the regenerate in sinning differ from the wicked 1. Because the purpose of God is to keepe the godly for euer 2. In the godly there is assured certain repentance in the ende 3. In the very sins themselues is the true beginning of faith sometimes more sometimes lesse and the godly so resist and striue against sinne that they fall not without repentance into errors against their conscience and repugnant to the foundation 4. What are the causes of sinne 1 SOme deriue the original of sin from the destinie of the start Men seeke the cause of sinne any where rather than where it is saying I sin because I was borne vnder an vnlucky Planet 2 Others when they sinne and are rebuked for their sinne they make answere Not I but the Deuill was in fault that I committed this deede 3 Others leauing excuses directly cast the fault vpon God saying God would haue it so for if he would not I should not haue sinned 4 Others when God say they might haue hindered me and yet did not himselfe is the author of my sinne It is no newe thing for men to sharpen their blasphemous tongue against God For our first Parentes when they had sinned and were accused of their sinne by God they translate and passe ouer the fault committed from themselues to others neither ingenuously confesse the truth Adam returneth the fault not so much vpon his wife as vpon God himselfe The woman saith he which thou gauest to be with me she gaue me of the tree and I did eate as if hee shoulde say except thou hadst ioined her to me I had not sinned But the Lord gaue him not his wife that shee shoulde be an occasion of euill vnto him but that it might be the better and more comfortable for him The woman simply imputeth the fault to the Deuill saying The Serpent beguiled me and I did eate These are the most false and corrupt iudgements concerning the originall of sinne impious and detestable whereby the maiestie truth and iustice of God is grieuously offended Destinie no cause of sinne 1. They who make destinie a cloake for sinne 1. define destinie to bee a linked order thorough all aeternitie and a certaine perpetuall necessitie of intents and workes according to the counsailes of God or according to the euill planets Now if you aske them who made the planets they haue not ought to aunswere but God Therefore these men lay their euill to Gods charge But such a destinie did not all the founder Philosophers maintain much lesse ChristiaÌ„s 2. S. Austine against two epistles of the Pelagians vnto Boniface lib. 2. cap. 6. They saith he who hold destinie maintain that not only actions euents but also our willes themselues depend of the position of the planets at the time of euery ones conception or natiuitie which they call constellations But the grace of God surpasseth not onely all the starres and all the heauens but also all the Angels Let vs conclude these things with the word of the Lord by his Prophet Ieremy pronouncing to this sense Thus saith the Lorde Learne not the way of the heathen bee not afraid for the signs of heauen though the heathen be afraid of such for the customes of the people are vaine Wherefore that the Astrologers call the planet of Saturne vnmercifull sharpe and cruell and the planet of Venus fauourable and gentle it is the vanity of vanities For the starres haue no force of dooing good or ill And therefore the fault of sinners ought not to be imputed vnto them 2. That the Deuill is not the onely author of sinne who when as we commit sinne shoulde beare alone the blame of the sinne and our selues be free from fault The Deuill not the onely autor of sinne it is most of all declared in this that he is able to induce and entice a man to euill but not to compell him For God keepeth vnder the Deuill by his power that he cannot doe what he will but onely what and so much as God permitteth him Nay he hath not so much as power ouer filthie swine much lesse ouer the most noble soules of men He hath indeede a subtilty and great force in perswading but God is stronger who also neuer ceaseth himself to put good motions into mans minde Neither permitteth he more to Satan than he maketh profitable for man Which we may see in that most holy man Iob in the example of Paul and in his wordes God is faithfull which will not suffer you to be tempted aboue that you be able Wherefore they are vain men who vnloade the blame of their wickednes on the Deuils shoulders It remaineth that we shew God no cause of sinne that also God is not the author of sin Gen. 1. 2. God saw those things which he had made and they
of Christ applied vnto vs by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceede and which they as effectes thereof doe shewe to bee in men 4 Obiection The Scripture in manie places ascribeth perfection of good woorkes to Saintes euen in this life and saith that they are perfect and did walke with their whole and perfect heart before God Psalme 119. I haue sought thee with my whole heart and in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Genes 6. Noah was a iust and vpright man in his time 2. Chron. 15.17 The heart of Asa was perfect in all his daies Matth. 5. In what sense the Scriptures sometimes ascribe perfection of workes to the regenerate in this life Bee yee perfect as your father in heauen is perfect Answere First these and the like speeches speake of that perfection which is not of degrees but of partes or of the integritie and syncerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not onely all the parts of obedience but that degree also which the law requireth in vs. Such a perfection haue not the regenerate in this life They haue indeede all the partes of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof vntill they inioy the life to come The perfection of partes is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeuor to obay God and withstand corrupt lustes according not to some only but to al the commandements of his lawe The perfection of securitie is a desire or studie of obedience and godlinesse not fained but true and earnest albeit somewhat bee wanting to the partes as touching the degree This perfection to wit both the integritie and syncerity of obedience is in al the regenerate For vnto them is it proper to submit themselues to the commaundementes of God euen to all without exception and to beginne in this life all the partes of true godlinesse or obedience This is called also the iustice of a good conscience because it is a necessarie effect of faith and pleaseth God through Christ And albeit in all men euen in the most holy much hypocrisie remaineth as it is saide Euerie man is a lyer yet there is a great difference betweene them who are wholy hypocrites and please themselues in their hypocrisie hauing no beginning or feeling of true godlinesse in their hearts and those who acknowledging and bewailing the remnantes of hypocrisie which are in them haue withal the beginnings of true faith and conuersion vnto God Those hypocrites are condemned of GOD these are receiued into fauour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed vnto them And therefore to this declaration or exposition another is also to be added That they who are conuerted are perfect in the sight of God not onely in respect of the partes of true Godlinesse which all are begunne in them but also in respect of the degrees of the true and perfect righteousnesse of Christ imputed vnto them As it is said Coloss 2.10 Yee are compleate in him Heb. 10.14 With one offering hath he consecrated for euer them that are sanctified But they reply that the perfection also of degrees is attributed vnto the Saintes in the Scripture 1. Corint 2. vers 6. Wee speak wisedome among them that are perfect 1. Cor. 14. Be perfect in vnderstanding Eph. 4. vers 13. Till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. But these places also doe not call them perfect in respect of the Law of God that is in respect of that degree of knowledge and obedience which the Law requireth in vs but in respect of the weaker who haue lesse light and certainty and readines confirmed by vse and exercise to obey God to resist carnall lustes and to bear the crosse For so is this perfection expounded Heb. 5. and Ephes 4.14 That we be no more children wandering and carried about with euerie wind of doctrine Philip. 3.12 Not as though I had alreadie attained to it or were already perfect They oppose against these aunsweres a place out of 1. Iohn 4. vers 17. Herein is the loue perfect in vs that we should haue boldnesse in the daie of iudgement for as he is euen so are we in this woorld There is no feare in Loue but perfect Loue casteth out feare for feare hath painfulnesse and hee that feareth is not perfect in Loue. But Saint Iohn meaneth not that our Loue towardes GOD but Gods Loue towards vs is perfect that is declared and fully knowen vnto vs by the effects or benefites of GOD bestowed vpon vs in Christ Our regeneration newnes of life doth assure vs of our iustification as being an effect thereof or as Saint Paul speaketh Roman 5. Where hee saith that the Loue of GOD shed abroad in our heartes by the holy Ghost is the cause why wee doe without feare and with bouldnesse expect the day of iudgement And of this mercy and free Loue of GOD towards vs hee signifieth that by this token or testimonie wee are assured because in this life wee are refourmed by the holy spirite to his image For by our regeneration wee are assured of our iustification not as by the cause of the effect but as by the effect of the cause Nowe though regeneration be not perfect in this life yet if it bee indeede begun it sufficeth for the confirmation and proouing of the truth of our faith vnto our consciences And these very words which S. Iohn addeth Loue casteth out fear shew that Loue is not yet perfect in vs because wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God and eternal punishment For these two contrary motions are now together in the godly euen the fear and loue of God in remisse and low degrees their feare decreasing and their loue and comfort or ioy in God encreasing vntill ioy get the conquest and perfectly cast out all trembling in the life to come when GOD shall wipe away euery teare Diuers places of Scripture to be vnderstood of the vprightnesse of a good conscience not of anie perfect fulfilling of the Law in the godly Obiection Iohn 3.21 He that doth truth commeth to the light that his deedes might bee made manifest that they are wrought according to God 1. Iohn 3.20 If our heart condemne vs not then haue wee boldenes toward God Psalm 119. I haue not declined from thy Lawe Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods
power to a new life Lastly the resurrectiō of our head christ is a l 1. Cor. 15.12 c. Rom. 8.11 pledge vnto vs of our glorious resurrection 46 How vnderstād you that He ascended into heauē That Christ his Disciples looking on was a Act. 1.9 Ma◠16 19. Luc. 24.51 taken vp from the earth into heauen and yet still b Heb. 4.14 7.25 9.11 Rom. 8.34 Eph 4.10 Col. 3.1 is there for our sakes and wil be vntill he come againe to iudge the quick and c Act. 1.11 Mat. 24.30 dead 47 Is not Christ with vs then vntill the ende of the world as he hath d Mat. 28.20 Mat 26.11 Io◠16.18 17.11 Acts. 3.21 promised Christ is true God and true man and so according to his manhood he is not now on earth but according to his godhead his maiesty his grace and spirit he e Ioh. 14 17. c. 16.13 Ep. 4.8 August tract 50. in Ioh is at no time from vs. 48 Are not by this means the two natures in Christ pulled asunder if his humanity bee not wheresoeuer his diuinity is No for seeing his diuinity is incomprehēsible euery where f Act. 7.49 17.27 c. Ier. 23.24 present it followeth necessarily that the same is without the bounds of his human nature which he took vnto him and yet is neuertheles in it g Col. 2.9 Ioh. 3 13. 11.15 Mat. 28.6 abideth personally vnited to it 49 What fruite doth the ascension of Christ into heauen bring vs First that he h 1. Ioh. 2.1.2 Rom. 8.34 maketh intercession to his father in heauen for vs. Next that wee haue our flesh in heauen that wee may bee confirmed thereby as by a sure pleadge that it shal come to passe that he who is our head will i Ioh. 14.2 20.17 Eph. 2.6 lift vp vs his mēbers vnto him Thirdly that hee k Ioh. 14.16 16.7.2 Cor. 1.22 2. Cor. 5.5 sendeth vs his spirit insteed of a pledge between him and vs by whose forcible working we seeke after not earthly but heauenly things where he himselfe is l Col. 3.1 Phil. 3.20 c. sitting at the right hand of God 50 Why is it further saide Hee sitteth at the right hand of God Because Christ therefore is ascended into heauen to m Ep. 1.20 5.23 Col. 1.18 shewe there that hee is the head of his church by whō the father n Mat. 28.18 Ioh. 5.22 gouerneth al things 51 What profite is this glorie of our head christ vnto vs First that through his holy spirite he a Eph. 4.10 powreth vpon vs his members heauenly graces Then that hee shieldeth and b Ps 2.9 101. 2. Ioh. 10.28 Ephes 4.8 defendeth vs by his power against all our enimies c Lu. 21.28 Ro. 8.23.24 Phi. 3.20 Tit. 2.13 52 What comfort hast thou by the comming againe of Christ to iudge the quicke and dead That in all my miseries and persecutions I looke with my head lifted vp for the verie same who before yeelded himselfe vnto the iudgemēt of God for me and d 2. Thess 1.6.7 1. Thess 4.16 Mat. 25.41 tooke away all malediction from me to come iudge from heauen to throw al his my enimies into euerlasting paines but to e Mat. 25.34 translate me with all his chosen vnto himself into celestiall ioies and euerlasting glory OF THE HOLIE-GHOST 53 What beleeuest thou concerning the holy-ghost First that he is true and coeternall God with the eternal father the f Gen. 1.2 Is 48.16 1. Cor. 3.16 1. Cor. 6.19 Act. 5.3.4 Son Secondly that he is also g Mat. 28.19 2. Cor. 1.2 giuen vnto mee to h Gal. 3.14 1. Pe. 1.2 1. Cor. 6.17 make mee through a true faith partaker of Christ and all his benefits to i Act. 9.31 comfort me and to k Ioh. 14.16 1. Pet. 4.14 abide with mee for euer 54 What beleeuest thou concerning the holy Catholicke Church of Christ I beleeue that the Sonne of l Ioh. 10.11 God doth from the m Gen. 26.4 beginning of the worlde n Rom. 8.29.30 Ep. 1.10 1. Pet. 1.20 to the end gather defend and o Is 59.21 Ro. 1.16 10.14.17 Eph. 5.26 preserue vnto himselfe by his spirite and p Act. 2.46 Eph. 4.3.4.5 woorde out of whole q Mat. 16.18 Ioh. 10.28 mankinde a company r 1. Ioh. 3.21 2. Cor. 13.5 chosen to euerlasting life and agreeing in true faith and that I am a liuely ſ 1. Ioh. 2.19 member of that company and so shall t 1. Cor. 1.8.9 Rom. 8.35 c. Psal 71.18 remaine for euer 55 What meane these wordes The communion of Saints First that al and euerie one who beleeueth are in common a Ioh. 1.3 Rom. 8.32 1. Cor. 12.13 21. 1. Cor. 6.17 partakers of Christ all his graces as being his members And then that euerie one ought readily b 1. Cor. 13.5 Phil. 2.45.6 cherefully to bestow the giftes graces which they haue receiued to the common commodity and safety of all 56 What beleeuest thou concerning remissiō of sins That god for the satisfaction made by c 1. Ioh. 2.2 2. Cor. 5.19.21 Christ hath put out all the remembrance d Ier. 31.34 Ps 103.3.4.10.11 Rom. 7.24.25 Rom. 8.1.2.3 of my sinnes also of that corruption within me wherewith I must fight all my life time and doth freely endowe me with the righteousnesse of christ that I e Ioh. 3.18 come not at any time into iudgement 57 What comfort hast thou by the Resurrection of the flesh That not only my soule after it shal depart out of my body shal presently be f Luc. 23.43 Phil. 1.23 taken vp to christ but that this my flesh also being raised vp by the power of christ shal be again vnited to my soul shal be g 1. Cor. 15.53 Iob. 29.25.26 1. Ioh. 3.2 Phil. 3.21 made like to the glorious body of christ 58 What comfort takest thou of the article of euerlasting life That for asmuch as h 2. Cor. 5.2.3 I feel already in my hart the beginning of euerlasting life it i 1. Cor. 2.9 Iohn 17.3 shal at length come to passe that after this life I shal enioy ful perfect blisse wherein I may magnifie God for euer which blessednesse verily neither eie hath seene nor eare hath heard neither hath any man in thought conceiued it 59 But when thou beleeuest all these thinges what profit redoundeth thence vnto thee That I am righteous in Christ before God and an heir of k Heb. 2.4 Rom. 1.17 Ioh. 3.36 eternal life 60 How art thou righteous before God l Rom. 3.21.22.24.25.28 5.1 Gal. 2.16 Ep. 2.8.9 Phil. 3.9 Only by faith in Christ Iesus so that although my conscience accuse me that I haue grieuously trespassed against al the commandemēts
the rest This differeth from the other kindes of faith in that this onely is the certaine confidence whereby wee apply Christes merit vnto our selues And we apply it vnto our selues when euerie one of vs doe certainely resolue that the righteousnesse or merite of Christ is also giuen and imputed to vs that wee may be esteemed for iust and righteous of God and also may be regenerated glorified Confidence or trust is a motion of the hart or wil following and pursuing some good thing reioicing and resting therein It is a motion of the heart because it is a following and pursuing of a good thing a desire of retaining that good which a man already doth enioy It is reioicing because it is glad of the present grace of God towardes euerie of vs of full deliuerance from the gilt of sin from sinne it selfe in part because by that which euery one enioyeth in present hee conceiueth euerlasting hope of blessings to come as of euerlasting life of ful deliuery from al euill both of crime and paine and therefore is free from the feare of future euill To him that hath shall bee giuen The holie spirite giuen vnto vs is the earnest and pledge of our full redemption 2. Corinth 1.22 and 5.5 Ephes 1.13 Againe iustifieng faith differeth from the rest in this also that this iustifieng faith is concerning all spirituall giftes and whatsoeuer belong to our saluation and is properly and simply or absolutely called faith in the Scripture and is proper also and peculiar to the elect and chosen The faith of miracles is of a certaine gift whereby we are not bettered which we may want without any hinderaunce to our saluation neither is it giuen to al the faithful nor at al times Historicall faith is a part of the Iustifieng and befalleth to al both the godly and hypocrits but is not sufficient alone to saluation because it applieth not to it selfe those benefits which are knowen vnto it out of the word Temporary faith hypocrites haue Iustifieng faith therefore comprehendeth historicall but this is not sufficient to make a iustifieng faith as neither are the other two For If the inheritance be of faith that faith then shal be one of these foure But it is not of historicall faith otherwise the Diuels also shoulde bee heirs Neither of temporary for that is reiected by Christ Nor of the faith of miracles if so Iudas also should be heire The inheritaunce therefore is of iustifieng faith which is properly called faith The more general or material cause of faith is a knowledge and assent For if we speak properly we are not said to assent vnto a doctrine which we know not The difference or formall cause is to apply the promise of grace once known and as it were to claim it for him that knoweth it For this causeth faith to be and to be called iustifieng The subiect or part of man wherein it remaineth is the heart or will The peculiar affection or property of it is to rest ioy in God whereby it is distinguished from all the other sorts of faith The holy spirit is the principall efficient cause thereof Instrumentall causes are the word and Sacramentes Furthermore what iustifieng faith is No man knoweth what iustifieng faith is but hee that hath it no man vnderstādeth but he who hath it for he that beleeueth knoweth that he doth beleeue As he who neuer hath tasted honny dooth not verily knowe that it is sweete though you te l him much of the sweetenesse of honny But whosoeuer truely beleeueth that is hath a sauing faith hee both hath experience in himselfe of these things and also is able to declare them to others First hee beeing conuicted thereof in his conscience knoweth that whatsoeuer thinges are spoken in the Scriptures are t ue and diuine For faith is builded vpon a certaine or assured and diuine Testimony otherwise were it not a full perswasion 2. Hee findeth himselfe bound to beleeue them For if I confesse them to bee true therefore is it meete and iust that I should assent vnto them 3. Hee is certaine that thorough Christes satisfaction hee is receiued of God into fauour and is endewed with the holy Ghost and is by him regenerated and directed 4. Hee applieth vnto himselfe all these thinges and dooth thus gather and conclude of the former I knowe that those thinges which are promised belong vnto mee that is with a certaine confidence hee thus concludeth By the present loue of God towardes me and the beginninges or first fruites of the holy Ghost I certainly resolue and am perswaded that God will neuer chaunge this his good will towards mee and therefore I hope also for a consummation and accomplishment of these blessinges that is for plenary and full redemption 5. He reioiceth in the present blessinges which he hath but most of all in the certaine and perfect saluation to come and this is that peace of conscience which passeth all mans vnderstanding 6. Hee hath a will to obey the doctrine of the Prophetes and Apostles without ani◠exception in doing or suffering whatsoeuer is therein commaunded If I wil beleeue God I must obey his will and thinke that this his will is not reuealed vnto vs from men but from him Wherefore a man endued with iustifieng faith doth that duty which is imposed vpon him striue the world and the Diuell neuer so much against him and vndergoeth beareth and suffereth whatsoeuer aduersities for the glory of God cheerefully and boldly hauing God his most benigne and good father 7. Hee is certaine that his faith though it bee in this life imperfect and languishing and often very much eclypsed yet being builded vpon the promise of god which is vnchangeable dooth neuer altogether failor die but the purpose which it hath of beleeuing and obeying God continueth it striueth with doubtes and temptations and at length vanquisheth and in the celestiall life which is to come shall hee chaunged into a full and most certaine knowledge of God and his will where wee shall see God face to face 1. Cor. 13.12 4 How faith and hope differ and agree ALbeit faith hope agree in that they both respect the same benefits and therefore Heb. 11.1 faith is saide to be of things which are hoped for as also in that they are mutuallie ioyned in an inseparable bond For he that is certaine of the present wil of God towards him Faith apprehendeth things present hope respecteth thinges to come is also certaine of his will to come because god doth not change Yet notwithstanding they must not be confounded but distinguished For faith taketh hold of the present good as remission of sins or reconciliation regeneration or the beginning of obedience life euerlasting in vs. Hope eyeth the good to come as the continuance of our reconciliation and the perfecting or accomplishment of euerlasting life or our conformitie with God that is full deliuerie from
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
of Gods presence which knoweledge the Scripture calleth knowledge by the spirite and face to face 16 Faith which is onely historicall breedeth though by an accident despair and the grieuousnes of Gods iudgement 17 Temporary faith breedeth a certaine ioy but not a quiet conscience because it ariseth not from the true cause as also it maketh shew of confession and some shew of good woorkes but that only for a season 18 Faith of miracles doth obtain of God those miracles whereof it is conceiued 19 By faith only applying to euery one the promise of grace we obtaine and receiue righteousnes before God and the participation or communion of Christ with al his benefits 20 As before this faith cannot goe true conuersion and the beginning of true obedience according to all the commaundementes of God so can they not but needes accompanie the same OF THE CREEDE OR SYMBOLE OF THE APOSTLES AFter we haue intreated of FAITH Why the creede is called a symbole it directly followeth now that we speake of the sum of those things which are to bee beleeued which we cal the Symbole of the Apostles or the Apostolick Symbole The especial Questions here are 1 What a Symbole is 2 What are the parts of the Apostolique Symbole 1 WHAT A SYMBOLE IS THis woorde Symbole is deriued from a greeke woorde which signifieth either a common collation of diuerse men to the making of a banquet or a signe token and marcke whereby a man is discerned froÌ„ others Such as is the militarie signe whereby fellowes are desciphered from enimies The Symbole so termed in the Church is a breefe and summarie forme of christian doctrine or a briefe summe or confession of the points of Christian religion or Euangelical doctrine Nowe it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enimies and from al other sects Some say that this briefe summe of Euangelical doctrine was called a Symbole for that this doctrine was collated as it were and imparted by the Apostles and euery one of them did bestow some part thereof but that cannot be proued But if you wil deriue it thence this reason also nothing absurde may be rendered thereof for that the Articles of faith are the squire and rule whereunto the faith and doctrine of al Orthodox or right beleeuing Christians ought to agree and be conferred This Symbole is called Apostolique 1. Because it conteineth the summe of the Apostolique doctrine which the Catechumens were enforced to hold and professe 2. Because the Apostles deliuered that summe of doctrine to their Scholers and Disciples which the Church afterwardes held as receiued from them This selfesame Symbole is called also Catholick because there is but one faith of al Christians Question Were there not new Symboles made as Athanasius Symbole the Symbole of Nice of Ephesus of Chalcedon Aunswere These are not other from this Apostolique Symbole but certaine words are added as an explication of this by reason of heretiques by whom because of the shortnes thereof this was depraued There is no change either of the matter or of the Doctrine but onely of the forme of declaring it as easily appeareth by comparing them together 2 What are the parts of the Apostolicke Symbole or Creed THe principall parts thereof are three 1 Of the Father and our creation 2 Of the Sonne and our redemption 3 Of the holy ghost and our sanctification that is of the workes of our Creation Redemption and Sanctification How our Creâ—tioÌ„ RedemptioÌ„ Sanctification are ech appropriated to some one person of the Trinitie and yet all three persons haue their ioint working in them Obiection Vnto the father is ascribed the creation of heauen and earth vnto the Sonne the redemption of mankind vnto the holy ghost sanctification Therefore the Sonne and the holy ghost did not create heauen and earth neither did the Father and the holy ghost redeeme mankinde neither do the Father the Sonne sanctifie the faithfull Answere It is a fallacie grounding vpon that which is affirmed but in respect as if it were simply affirmed For the creation is giuen to the Father redemption to the Sonne sanctification to the holy ghost not as they are simply an operation or woork for so should other persons be excluded from it but in respect for the order and manner of woorking which is peculiar and proper to euerie of them in producing and bringing forth the same externall woorke A more open declaration hereof may be this The woorkes of our creation redemption sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are vndiuided that is common to the three persons which they by common wil and power woork in the creatures by reason of that one and the same essence and nature of the Godhead which they haue For the Scripture attributeth the Creation not onely to the father but to the Sonne also and the holy ghost Ioh. 1.3 Al things were made by it Gen. 1. The spirit of the Lord moued vpon the waters Mat. 1.20 That which is conceaued in her is of the holy Ghost Likewise our redemption is attributed to the father and the holy Ghost Iohn 3. God sent his Sonne into the woorlde that the world might be saued by him Tit. 3. Hee saued vs by the renewing of the holie ghost which he shed on vs abundantly And sanctification both to the father and to the sonne Gal. 4.6 God hath sent the spirit of his sonne into your harts crying Abba Father 1. Thess 5.23 The very god of peace sanctifie you throughout 1. Cor. 1.30 Christ is made sanctification vnto vs. Eph. 5.26 Christ sanctifieth the Church Al the persons therefore create redeem sanctifie Neuerthelesse yet in respect of that order of woorking which is betweene them Creation is ascribed vnto the father Because hee is the fountaine as of the Diuinitie of the Sonne and the holie Ghost so also of those diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghost Redemption is ascribed vnto the Sonne because hee is that person which executeth the fathers will concerning the redeeming of mankinde and dooth immediatly perfourme the woorke of our redemption For the Sonne onely was sent into flesh and hath paied the ransome or price for our sinnes not the father nor the spirit To the holy ghost is ascribed sanctification because he doth immediatly sanctifie vs. For the father createth but mediatly by the Sonne and the holy Ghost The Son from the father and the holy Ghost from the father and the sonne The father and the holy ghost redeeme vs but mediatly by the sonne But the son immediatly from the father by the holy ghost The father and the son sanctifie vs but mediatly by the holy ghost but the holy Ghost immediatly from the father and the sonne The workes of the trinitie external
in the actions of our life and vocation to be inclined to follow those thinges which are right and good and to perfourme the duties of loue and charity towardes god and our neighbour 5. To comfort Hee comforteth the Apostles amidst their afflictions The Apostles who were first flying awaie for feare of the Iewes now beeing erected by the comfort and solace of the holy ghost come forth into open place and reioyce when they are to suffer for the confession of the gospell Iohn 14.16 He wil giue you another comforter 6. To confirme He maketh the Apostles couragious and bold who were before timerous and wrapped and entangled with manie doubtes These thinges wee maie plainely see if wee compare that Sermon which Peter made at Whitsontide with their speech who went to Emaus who saie Luk 24.21 Wee trusted that it had beene he that should haue deliuered Israel The holy ghost then is the spirit of comfort and ioy Iohn 16.22 Your ioie shal no man take from you These are the chiefe and principall partes of the holy ghostes office vnto which maie bee referred all the giftes of the holie ghost as well those which are properlie bestowed on the godlie as also those which are common to them with the reprobate All those giftes we may briefly comprise in this diuision The giftes of the holie ghost either are common to the godly and vngodly or proper to the godly onely Those which are common to the godly and vngodly are giuen either to certaine men and at certain times or at al times and to all the members of the Church Those which are giuen at certaine times and to certaine men are these The gift of miracles of tongues prophecies the faith of miracles and these were necessarie for the Apostles the primitiue Church when the gospell was first to bee dispersed Those which are giuen at all times and to all the members of the church are these the giftes of tongues and of knoweledge and the gift of interpretation These are alwaies necessarie for the church and belong to the maintainaunce and preseruation of the Ministerie and are now also giuen to euery member of the church according to the measure of Christes gift as the calling and vocation of euery member needeth The giftes of the holy ghost proper vnto the godlie are iustifieng faith praier loue and other giftes profitable to saluation Obiection Many out of the church haue hadde tongues and sciences the tongues therefore and sciences are not the giftes of the holy ghost Aunswere The tongues and sciences out of the church are also the giftes of the holy ghost but by a general working of god which is without the true knowledge of him But in the church the tongues and sciences are the giftes of the holy ghost ioined with the true knowledge of god Moreouer al those giftes as wee saide are fitlie referred to those sixe principal partes before numbered of the holie ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinarie gift of tongues partly to his function of ruling for the holy ghost did rule and gouerne their tongues partly to his function of teaching and confirming So also the gift of Prophecie and interpretation belongeth to his office of teaching For hee teacheth both by illightening the mindes within by his vertue and by instructing them without by the word The institution ordinance of the Sacramentes appertaineth to his office of teaching but chiefly to his office of confirming Faith and conuersion belong to his office of regenerating and conioyning vs with Christ That hee is the spirite of praier instructing vs how to praie belongeth to his office of ruling gouerning In like sort the rest of the gifts maie bee referred to certaine partes of the Holy Ghostes office Furthermore the holy ghost in respect of this his office hath diuerse titles of commendation in the Scripture For hereof hee is called 1. The spirite of adoption because hee assureth vs of the fatherly good wil of god towards vs and is a witnesse vnto vs of that free goodnesse mercy wherewith the father embraceth vs in his onely begotten sonne Therefore Rom. 8.15 By this spirit we crie Abba Father 2. He is called the earnest and seale of our inheritance because hee assureth vs our saluation 2. Cor. 1.21 It is god which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs hath giuē the earnest of the spirit in our hearts Eph. 1.13.14 In which gospell also after that yee beleeued yee were sealed with the holy spirite of promise which is the earnest of our inheritance 3. Hee is called Life because he quickneth vs or as the Apostle saith The spirite of Life who mortifieth the oulde man and quickneth the new Rom. 8.2 The Law of the spirite of life which is in Christ Jesus hath freed mee from the Lawe of sin and of death 4. He is called Water whereby he refresheth vs being almost dead in sinne and maketh vs fruitful that we may bring foorth fruit 5. Hee is called Fire because hee dooth daily burne vp and consume concupiscences and vices in vs and kindleth our heartes with the loue of God and our neighbour 6. He is called the Fountaine because all celestiall riches doe flow vnto vs from him 7. Hee is called the Spirite of praier 8. The Oile of gladnesse Heb. 1.9 Wherefore god euen thy God hath annointed thee with the Oile of gladnesse 9. He is called the Comforter because he worketh faith in vs and purifieth our consciences and so comforteth vs that we exult and reioice in afflictions 10. He is called Intercessour because Roman 8.26 The spirite maketh request or Intercession for vs with sighes which cannot bee expressed 11. Hee is called lastly the Spirite of truth of wisedom of ioie of gladnes of the fear of God of boldnesse and the like Obiection It was said before that the holy ghost is the earnest of our inheritance But Saul Judas had the holy ghost neither yet obteined they the inheritance but were reprobate Therefore the holy ghost is not the earnest of our inheritance Answere Saul and Iudas had the holy ghost as concerning some gifts of the holie ghost But they had not the spirit of adoption Reply But it is the same spirit It is the same spirit indeed but doth not worke the same thinges in all For he woorketh adoption and conuersion in the Elect only Obiect 2. Those parts of the spirits office before specified are not proper to the holie ghost but belong also to the Father and the sonne Therefore they are not well assigned to the Holy ghost as proper Aunsw They belong also to the father and the sonne but mediatlie by the holie ghost But vnto the holy ghost they belong immediately Reply But after the same maner also it seemeth that the preseruation of thinges the inuention of arts and sciences and the like
remission of sinnes is giuen REmission of sins is giuen by faith Remission of sinnes giuen by faith through the working of the Holy Ghost by which being wrought and kindled in vs by the holy Ghost wee receiue the same Therefore the purpose and decree of God of remitting sinnes is euerlasting but the executing and performance thereof is when by faith we applie remission of sins vnto vs. So also God doth alwaies loue his elect but that loue is not poured out in their hearts before their repentance For they haue that certain testimonie of conscieÌ„ce by the gift of the holy Ghost that they are loued of god so haue their sins remitted who truly conuert and repent Oâ— THE RESVRRECTION OF THE FLESH THE chiefe quâ—stions 1 What the Resurrection is 2 The Errours concerning the Resurrection 3 Whence it may appeare that the Resurrection shall certainelie be 4 For what end the Resurrection shal be 5 By whom 6 How 7 When. 8 What bodies shall rise 9 Whether the soule be immortall 1 WHAT THE RESVRRECTION IS THE Word Resurrection signifieth sometime preseruation The resurrection of the flesh is a restoring of the substance of our bodies after death euen of the same matter whereof they now consist and a reuiuing and quickening of the same bodies with life immortall and incorruptible by the same immortall soule whereby they now liue which God will woorke by Christ in the ende of the woorlde by his diuine vertue and power which restoring also shal be of the elect vnto the eternall glorie of God but of the reprobate vnto eternall paines That is 1. There shal be a restoring of the same bodie which is a recollecting gathering together of the same matter which was scattered and seuered into al the Elementes 2. An vniting of it with the same soule and a reuiuing of it 〈◊〉 the same soule which also it had before 3. A putting off of al infirmities a putting on of immortality 2 The Errours concerning the Resurrection THE Errours helde of the resurrection are of three sortes Some haue vtterlie denied it and haue auouched the souls to die together with the bodies 2. Some haue granted the immortalitie of the soule but haue constred the resurrection to bee a resurrection in this life but the bodies they denied to rise at all although the soules of the godlie haue fruition after death of euerlasting happinesse 3. Some as Anabaptistes deny that the verie selfe same bodies which we now haue shal rise again but they saie that Christ at his second comming will make new bodies 3 Whence it maie appeare that the Resurrection shall certainlie beâ— IT maie be verily collected probably out of philosophie that there shal be sometime a resurrection Probable proofes of the Resurrection yeelded by philosophie but no necessarie demonstrance but no necessarie demonstration can bee yeelded thence that the Resurrection shall certainly bee For in philosophy are manie principles which accord not with the sacred writinges of Gods spirite Againe in philosophy the knowleege which it hath of Gods iustice and trueth is but a maimed reason But in the holie writ of God the reasons are firme true Hence alone therefore is demonstration giuen for the most certaine accomplishment of the Resurrection And this first by testimonies of scripture then by reasons drawn out of scripture The testimonies of Scripture The Testimonies of scripture for demoÌ„strance of the Resurrection which confirme the certaintie of the resurrection hereafter to come are most euident and those taken both out of the olde and new Testament Iob 19.25 I am sure that my redeemer liueth and hee shall stand the last on the earth and though after my skin worms destroy this bodie yet shal I see God in my flesh Iohn 5.28 The hour shal come in the which all that are in the graues shall heare his voice And they shal come forth that haue doone good vnto the resurrection of life but they that haue doone euil vnto the resurrection of condemnation Iohn 6 40. I wil raise him vp at the last day 1. Corint 15.13 If there bee no resurrection of the deade then is Christ not risen And if Christ be not risen then is our preaching vaine and your faith is also vaine Reasons drawen out of the scripture for proofe thereof The reasons which are drawen also out of Scripture are diuerse 1. God promiseth eternall life not to the soule onelie but also to the bodie of the godly and contrarie to the vngodly hee threatneth eternall punishment and paines both of bodie and soule and these promises and threatninges of God must bee fulfilled For the certainty of them is vnchaungeable But they shal not bee fulfilled if the deade shal not rise Seeing therefore God dooth most certainelie in his good time accomplish that which hee promiseth to the godly and menaceth to the wicked it followeth of necessitie that the dead must rise againe 2. The mercie of God is perfect as which extendeth it selfe to the whole man and which will haue vs wholy saued Therefore our bodies also shal rise again 3. The mercie and loue of God towardes the godly is perpetuall and vnchaungeable so that what hee once will of his fatherly loue towardes them perfourme vnto them the same he euer will But he wil haue the godly saued both in soule and bodie therefore they must be both in soule and bodie euen whole saued and therefore that they maie bee whole saued they must needes rise againe 4. The perfect iustice of God requireth that the same wholie whereby they sinne should be punished with eternall paines But they sinne both in their whole bodie and in their soule Therefore their bodies also must be raised againe because they ought no lesse in body than in soule to suffer eternal pains 5. Christ is risen therefore wee also shall rise This sequele is most sure For first Christ therefore rose againe that hee might raise vs. Secondly Christ is our head and we his members Seeing then Christ our head is risen we also his members doubtles shal rise For the glorie of the head requireth this that he haue his members sutable in like condition with him Wherefore if the members should continue rotten the head should not be glorious Thirdly The same spirite is in vs which is in Christ raised he ioineth and vniteth vs with Christ and worketh the same in vs which he doth in Christ neither is at anie time not like himselfe But he hath raised Christ Therefore also hee will raise vs. 6. It is saide that Christ shall haue an euerlasting kingdome but this he should not haue if our bodies should alwaies continue in death for neither would it suffice that our soules are immortall or eternal without our bodies For that Christs kingdome may be eternall he must haue eternall subiects and those wholy eternall Therefore our bodies also shall rise that so wee whole may bee subiect eternally vnto Christ our king
to their condemnation or they eate their owne dannation Nowe to eate damnation is through incredulitie abusing of the sacrament to be abalienated and repelled from christ and al his blessinges or through abusing of the sacrament being receiued without faith repentance grieuously to offend God and so to draw vpon themselues temporal and euerlasting punishmentes except they repent Contrariwise to eate christ is through faith to bee made partaker of his merite efficacie and benefites For no man can eate christ and not withall be made by faith partaker of his merite efficacie and giftes No man therefore can both eate Christ and withall eate his owne damnation and therefore false is their obiection who say thus The wicked eate damnation vnto themselues Therefore they eate Christ Reply But why eat the wicked damnation vnto themselues seeing it is a good worke to receiue the sacramentes Aunswere It is a good work by it selfe but not vnto the wicked The receiuing of the sacramentes is a good worke when the true and right vse is adioined otherwise it is made not a commaunded but a forbidden work as also God saith He that killeth a bullocke is as if he slue a man So Paul If thou be a transgressour of the Law thy circumcision is made vncircumcision Now for these causes the wicked eate vnto themselues The causes for which the wicked are saide to eate vnto themselues damnation and drawe on themselues damnation 1. Because they profane the signes and by consequent the thing signified by laieng holde on those thinges which were not instituted for them but for the Disâ—iples of Christ 2. Because they profane the couenaunt and testament of God by taking vnto themselues the signes and tokens of the couenaunt They wil seeme to be in league with GOD when as they are in league with the Diuell and not with God whom by this meanes they would make the Father of the wicked 3. Because they tread vnder foote the bloude of Christ His benefits indeed are offered vnto them but they receiue them not with faith and so mock God while they professe that they receiue the benefites of Christ when as they doe or mind nothing lesse and adde this new offence to their other sinnes 4. Because they condemne themselues by their owne iudgement For approching vnto the Lords table they professe that they accept of this doctrine and doe beleeue no saluation to be without Christ yet in the mean season are conscious vnto themselues that they are hypocrites and so condemne themselues 8 Who ought to approch and be admitted vnto the supper THIS question also conteineth two seuerall partes in it vnto which wee are seuerally to aunswere In the former part is demanded who ought to approch vnto the supper In the latter who ought to bee admitted And this latter part is larger and more generall because not the godly onely but hypocrites also who are not yet knowen to bee such are to be admitted vnto the supper The godly onely ought to approch vnto the supper First then is to bee considered who ought to approch thither They onely ought to approche vnto the supper who liue in true faith and repentance and so who haue faith and repentance not in possibilitie onelie but also actuallie whereby this obiection is refuted that Jnfants haue faith and therefore ought to approche vnto the Lords Supper For they ought not to come in respect of this circumstance which is adioined in the institution of the Supper Not Infants Shewe the death of the Lord Likewise Let a man examine himselfe and so let him eate of this bread and drinke of this cup. Wherefore we vnderstand in this place an actual faith which is a knowledge confidence beginning of obedience and a serious and earnest purpose to liue well But Infants haue faith onely potentiallie and in possibility not actually they haue an inclination onelie to faith or they haue faith onely by inclination but they haue not an actuall faith Not the wicked and hypocrites Fâ—â—thermore that it is not lawfull for the wicked to approch vnto the Supper it is manifest For the sacraments are instituted only for the faithful those which are coÌ„uerted to seal to theÌ„ the promise to confirm their faith The Word notwithstanding is common to the conuerted and vnconuerted that the conuerted may heare it and bee confirmed by it and that the vnconuerted also may heare it and thereby bee conuerted Wherefore from the nature and subiect of sacramentes is drawen this demonstratiue proofe What God hath instituted for his houshold and children that hypocrites and aliants from the Church ought not to receiue Moreouer Paul also interdicteth all the wicked without any exception from comming vnto this holy supper by woordes authentique in which namely hee commaundeth that euerie man trie and examine himselfe and so eate of that bread drinke of that cup. But to examine himself is to trie whether he hath faith and repentance Wherefore he will haue him to come who hath these things in him But how shall a man know that he hath these things 1. By a purpose and desire to obey god according to al the commandements of God 2. By a confidence tranquillity of conscience Hope maketh not ashamed because the loue of God is shed abroad in our harts by the holie ghost which is giuen to vs. 3. By effects as by the beginning of inward outward obedience Vnto these may be adioined also generall testimonies whereby vnbeleeuers are forbidden to come to the Supper As Mat. 5.24 Leaue there thine offring before the altar first be reconciled to thy brother then come offer thy gift Likewise 66.3 He that killeth a Bullocke is as if he slew a man The second part of the former question is Who ought to bee admitted vnto the Lords Supper THey are to be admitted of the Church who in woords deedes professe true repentance they also who expresse shew a profession of faith repentance in the actions of their life are to be admitted but not they whosoeuer simplie doe auouch that they beleeue all things For he that saith he beleeueth and hath not woorkes is a lier and denieth indeede that which he affirmeth in words according to that of the Apostle They professe that they knowe God but by woorkes they denie him and are abhominable and disobedient and to euerie good work reprobate So saint Iames also sheweth That faith which is without workes is dead The reasons why they are to be admitted onely who both by their confession and life professe faith and repentance are these 1. Because the church shoulde prophane Gods couenant if it shoulde admit vnbeleeuers and men impenitent For he that dooth a thing and he that consenteth vnto it are both obnoxious to the same lawe To prophane the couenaunt of God is to commend and acknowledge them for the confederates or friends and fellowes of God who are Gods enimies and
is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet fallē and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemēt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignorāces
is agreeing vnto the true god only This kind of Idolatry is especially forbidden in the first commandement and furder also in some part in the third commandement 2 When mē er in the kind of woorshippe that is when worship or honour is imagined to be doone vnto the true god by some such woorke which himselfe hath not commanded This kind is properly condemned in this second commandement and is called will-worshippe or superstition They are saide to be superstitious whosoeuer ad humane inuētions to the commandements of God 2 Hypocrisie which is a pretending or faining true godlinesse and worship of God doing the external works commaunded by god whether morall or ceremoniall without true faith and conuersion This vice is depainted and described in these woordes by the Prophet Isaias This people come neere vnto me with their mouth and honour mee with their lips but haue remooued their heart far from me and their fear toward me was taught by the preceptes of men In the same words and those that followe and also euery where thoroughout the whole Scripture is hypocrisie condemned of the Lord. 3 Prophanenes which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internal external or else of some part of diuine worship This prophanenes is repugnant also to the whole worship of God in the first and second table Now let vs entreate a little more at large of superstition That Wil-worship whereof we before made mention is reprehended of the Lord in many places of holy Scripture So by Moses it is forbidden Deut. 12.8 Yee shall not doe after al these things that we do here this daie that is euerie mā whatsoeuer seeemeth good in his owne eies And in the end of the same chapter he saith Whatsoeuer I commaund you take heede you doe it thou shalt put nothing thereto nor take ought there-from It is also reprehended by Isaias whose woords before recited are alleadged by Christ himselfe Matth. 15.8 for the condemning of superstition or Wil-woorshippe The same is condemned also by Paul Col. 2.8 Beware least there be any man that spoile you through Philosophy and vaine deceite through the traditions of men according to the rudimentes of the world and not after Christ Obiection Such places and saiengs speak of the wicked and vngodlie commaundementes of men and of Mosaical and Jewish ceremonies Aunswere That this is false which is replied some demonstrances which are added vnto certaine places declare which also reiect those humane Lawes and ordinaunces that commaund any thing in regard of diuine worshippe which is not commaunded by God although the same be a thing in his own kind not forbidden of God So Christ reiecteth the Iewes tradition of washing of handes whereof he saith Matth. 15.11 That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man Hither also may that be referred which Christ speaketh 23.25 Wo be to you Scribes Pharisees Hypocrites for ye make cleane the vtter side of the cup and of the platter but within they are ful of briberie and excesse Now that these and the like thinges are lawful setting aside of an opinion of superstition in them the Apostle in sundry places doth shew Roman 14.6 He that obserueth the daie obserueth it to the Lord and he that obserueth not the daie obserueth it not to the Lord Hee that eateth eateth to the Lord for hee giueth god thanks and he that eateth not eateth not to the Lord and giueth God thankes Againe 1. Corinth 10.25 Whatsoeuer is sold in the shamble eate yee and aske no question for conscience sake For the earth is the Lords and al that therein is Wherefore they are not simplie so condemned but onely so far as they are prescribed for diuine worship In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those only who haue the gift of continēcy according as it is said of Christ Matth. 19 12. He that is able to receiue this let him receiue it For al men as in the same place Christ saith cannot receiue this thing saue they to whom it is giuen And this is the difference between things indifferent or of middle qualitie and those things which are properly the worshippe of god Which difference we must diligently obserue 1. Bicause when men faigne other worships of god in them they faigne another wil of god which is to faigne another god 2. Because by confounding of the true worshippe with false worships the true god is confounded with Idoles Rom. 14.23 which are worshipped with those worships inuēted by men 3. Because whatsoeuer is not of faith is sinne And when any man doth a thing as thereby to worship God his conscience not knowing whether God wil be worshipped after this manner or no he doth it not of faith but is ignoraunt and doubteth whether God be pleased or displeased with his work and therefore he presumeth to do that albeit it may displease god Wherefore hee dooth not thereby worship but contemne god OF TRADITIONS MOreouer that wee may make that difference of diuine worship and of things indifferent fully and wholy manifest and answere to an obiection of theirs who defend worshippes inuented by men with such places of Scripture as where god willeth vs to obey the commandements of mē we wil note and obserue that there are foure sorts of those things which men commaund 1. The ordinaunces of god which god wil that men propose vnto others to be obserued but not in their own name but in the name of god himselfe as being themselues the ministers and messengers not the autors thereof So the ministers of the church propound the heauenly doctrin of god to the church parents to their children Maisters to their scholers so Magistrates propound the commaundements of the Decalogue vnto their subects The obedince of these commaundementes is and is called Gods woorship because they are not humane ordinances but diuine which are necessarily to bee obeied although no autoritie or commaundement of any creature came thereto yea although all creatures should commaund the contrary Hither appertaine many places of Scripture As Prouer. 6.20 My Sonne keepe thy Fathers commaundement and forsake not thy Mothers instruction 1. Thessal 4.2 Yee know what commaundementes we gaue you by the Lord Iesus He therefore that despiseth these despiseth not man but god Matth. 23.2 The Scribes and Pharisees sit in Moses seate Al therefore whatsoeuer they bid you obserue that obserue and doe These and the like sayinges will vs to obey men as the ministers of god in these thinges which belong vnto the ministery that is which god by expresse commaundement hath testified that hee will haue published and commaunded by them but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure according as it is said Prouer. 36. Put
and accomplishing by them his owne work and counsel either he reueileth not at al his wil vnto them or moueth not their will to haue his reueiled will as the ende and leuill of their action This difference of the works of God the diuel euen Gods working of his iust work by the Diuel but permitting only the sinne of the Diuel is euidently confirmed by the story of Iob cap. 1. 2. where God purposeth to try Iob but the Diuell to destroie him The same is likewise confirmed by the story of Achab 1. King 22. and by that prophecy of the Apostle concerning Antichrist 2. Thessal 2. where the Diuel seduceth men to destroy them and God wil haue them to be seduced thereby to punish them and suffereth the Diuel by sinning to execute and fulfil his wil. 2 What is To lead into temptation WHEN god is said to lead vs into temptation it is meant that God according to his most iust will and iudgement trieth vs. Now to lead vs into temptation wherewith the Diuel tempteth vs is that God permitteth the diuel to solicite vs. Lead vs not into temptation that is Suffer vs not to be tempted aboue our power neither suffer the diuell so to tempt vs that either we sinne or wholy reuoult from thee Obiection Temptations which are good in respect of god are euil in respect of the diuel and yet notwithstanding into them doth god lead vs Therefore god is the cause of sinne Aunswere This reason conteineth a fallacy of the accident They are sinnes in respect of the diuell because hee will thereby allure vs to sins in respect of God they are not sinnes because they are a trial and a reclaiming of vs from sinnes as also because they are a confirmation and strengthening of our faith Wherefore as temptations are trials chastisementes martyrdomes they are sent of God but as they are euill and sins God wil them not because to wil them is to approoue and work them Now we here in this petition pray against both which also wee briefly touched before namely our trial allurement or soliciting to sinne For we desire first that God wil not tempt vs to try vs but yet with a condition of his wil pleasure if he do tempt vs yet that he wil not tempt vs aboue our strength that also he will giue vs strength Secondly we desire that he wil not suffer the Diuel or the world or our owne flesh to solicite vs to sinne or if he suffer them that yet himselfe wil bee present with vs that we fal not wholy into sinnes 3 What is To deliuer vs from euill BY the name of Euill some vnderstand heere the Diuell some sinne some death but the best is to comprehend in it al euils both of crime pain whether they be present or to come When as then we desire that God will deliuer vs from euil we desire 1. That he wil send no euil on vs but deliuer vs from al euils present and to come both of crime and paine 2. That if he send on vs any euils that he would mitigate them in this life and turne them vnto our saluation that they maie be good and profitable vnto vs. 3. That he wil at length in the life to come fully and perfectlie deliuer vs and wipe awaie euerie teare from our eies Wee must obserue that this petition is so the last of al the rest as that from this we return to the former from whence we began He is our perfect Sauiour but he shal not be a perfect Sauiour without this petition The later part of this petition being opposed by way of contrariety to the former part sheweth how the former part is to be vnderstood For when he saith But deliuer vs from euil it sheweth that we shall be lead into temptations and euils and that therefore we must subiect our will vnto the will of God pray that we fal not into euils if it be his wil or that he wil deliuer vs if we be fallen into euils 4 Why this petition is necessarie THIS petition is necessarie 1. In respect of the multitude and power of our enemies and the greatnes of euils and our owne weaknes and infirmitie 2. In respect of the former petition for the obteining thereof because our sinnes are not remitted except we persist in faith and repentance If then we wil that God remit and pardon vs our sinnes wee must stand stedfast in faith and repentaunce but steadfast wee shall not stand if we bee tempted aboue our strength if wee fal into sinnes if lastly we reuoult from God himselfe Obiection We are not to praie against such things as are good and profitable for vs. The temptations of god as trials diseases pouertie sending of false Prophetes are good things and profitable vnto vs wee are not therefore to praie against the temptations of god Aunswere The Minor conteineth a fallacy of the accident Wee are not to pray against such things as are good and profitable that is which are by themselues profitable or good But afflictions trials crosses and other temptations are by themselues euil and vnprofitable and not good But yet they are good and profite vs onely by an accident which accident is the mercie of God accompaning them without which they are not only not profitable but also a part of death a most present way to death both temporall and eternall Wherefore as afflictions and crosses are euil by themselues so farre foorth wee praie against them but as they are good and profitable vnto vs that beleeue so we praie not against them or wee praie not against that good which concurreth with afflictions the crosse but against the crosse it selfe afflictions which are by themselues euil because they destroie nature So also we pray against death as being euil by it selfe and christ himselfe also praied against it Matth. 26.39 Let this cup passe from me neuertheles not as I wil but as thou wilt As then death was a destruction a torment and euill so Christ praied against it and woulde it not yea neither woulde the Father himselfe it as it is so considered But as Christs death was a Raunsome on the crosse so both Christ and the Father would the same 2 Obiection What things God wil those things ought we not to refuse But God wil our temptations Therefore we maie not refuse them Answere What things God wil those we ought not to refuse that is in such respect as he wil that we suffer them with a submitting of our will vnto his diuine will or such things as he simply wil. But God wil not simplie temptations nether in this respect as they are a destruction but as they are exercises of faith and praier or martyrdomes or a trial of our conscience and in this respect and so farre we ought also to wish them but not simply And that we are not simply to wil or wish temptations or afflictiōs it