inward senses are adioined to the vnderstanding and the affections to the will The image of God in man The description of the image of God is a vertue knowing aright the nature will and workes of God and a will freelie obeying God and a correspondence of all the inclinations desires actions with the will of God and in a word a spiritual and vnchangeable puritie of the soule and the whole man perfect blessednes ioy resting in God and the dignitie of man and maiestie whereby hee excelleth and ruleth other creatures Or The image of God in man is 1. The soule it selfe together with the faculties thereof endewed with reason and will 2. In the soule wisedome and knowledge of God his will and workes euen such as god requireth of vs. 3. A conformity with the lawe of god or holinesse and righteousnesse vnder which wee comprehende the heart and all affections 4. Felicitie without miserie and corruption perfect blessednesse ioie aboundance of all good thinges and glorie wherewith the nature of man was adorned 5. The rule and dominion of man ouer the creatures as fishes foules and other liuing creatures In all these thinges the creature after some sort resembleth his creator yet can he by no meanes be equalled vnto his Creator For in God all thinges are immense and without measure and euen his essence infinite Ephes 4.24 The Apostle Paul putteth Righteousnesse and holinesse as the chiefe partes of this image which yet doe not exclude but presuppose wisedome and knowledge For no man can worship God vnknowen But neither doth Paul exclude perfect blessednes glorie for this according to the order of Gods iustice is necessarily coupled with perfect holinesse or conformitie with God Whereupon it foloweth that where true righteousnesse and holinesse is there is the absence of all euils whether of crime and offence or of paine and punishment Righteousnesse and holinesse in this text of the Apostle may be taken for one and the same or distinguished So that Righteousnesse may be meant of the actions and Holinesse of the qualities Righteousnesie that is a conformitie and congruitie of the will and heart with the minde iudging aright that is according to the word of God 1. Cor. 15.47 The first man was of the earth earthlie the second man the Lord from heauen As the earthlie was such are they that are earthlie and as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthlie so shall wee beare the Image of the heauenlie The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode but compareth his nature estate aswell before as after his fall with that heauenlie glorie into which wee are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall before glorification with that which foloweth his glorification 2 How far forth the image of god was lost and how farre it remaineth The remnants of the image of god THe image of god in man was not wholy lost but for the greatest part For there remaineth in all as well the vnregenerate as regenerate 1. The incorporeall substance of the soule together with the power thereof likewise libertie in his will which whatsoeuer it will it will freely 2. Manie motions as of those things which we know by sense as are naturall principles some motions also of god his will and workes 3. Some prints of vertues and an ablenes concerning outwarde Discipline and behauiour 4. The fruition of manie good thinges 5. The Dominion also ouer the creatures is not wholy lost He is able to rule many and to vse them Why God preserueth these remnants in vs. These remnants are therefore preserued of god 1. That they might be a testimonie of the bountie of god towards those who were vnworthie of it 2. That god might vse them to the restoring of his image in man 3. That he may leaue the reprobate without excuse Now the image of god remaineth not 1. What is lost of the image of God in vs. In respect of the true sauing sufficient knowledge of god his will 2. The integritie perfectiō of the knowledge of gods workes a dexterity of discerning the truth 3. Rightnes cōformitie of al inlinations desires and actions in our will hart and outward parts by the losse whereof ensue actuall sinnes and merite eternal damnation 4. Whole and perfect dominion ouer the creatures For those beastes which feared man before now assault him his enemies are hurtfull vnto him and doe not obey him The fieldes bring forth thornes and thistles 5. The right and interest of vsing these creatures was lost because hee graunted it to vs his children not to his enimies 6. Life euerlasting was lost and in place thereof is come death both temporal and eternal with calamities of all sortes that is we lost the felicity and happines both of this life and of the life to come Obiection The Heathen haue many great vertues and atchieue great workes Therefore it is not true that the image of god is lost in them Answere All these workes are not pleasing to god because they proceed not from the true knowledge of god neither are wrought to that end that all the glorie may redound to god Those their vertues are onely of outward behauiour discipline but not from the hart thereby to obey god whom they flie and to whose glorie they can doe nothing 3. How the Image of god is repaired in vs. THe repairing of it is wrought by god alone The repairing of the image of god in vs is the work of all three persons who gaue it vnto men For in whose power it is to giue life in his also it is to restore it being lost The maner of restoring it is this 1. The Father restoreth it by his Son 2. The Son by the holy Ghost immediately regenerating vs. We are changed into the same image 1. Cor. 3.18 from glorie to glorie as by the spirite of the Lord. 3. The holy ghost restoreth it by the word the gospel is the power of god vnto saluation 4. This is so done by god Rom. 1.16 as that in this life it is onely begunne in the chosen and then is confirmed and augmented vnto the end of their life is made perfect in the end of this life as cōcerning the Soule but as concerning the whole man at the resurrectiō of the bodies Wherefore it is to be obserued who is the author what the order and maner of this repairing How the Image of God is in Christ and how in vs. Christ both essentiallie the image of the father according to his Diuinitie and according to his humanitie a created image of God though in far more excellencie than Saints and Angels NOw if it
the euerlasting anger of God neither can they doe any thing pleasing and acceptable to God except remission be graunted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost A more briefe definition of the nature of Original sinne is this Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes is a conformitie and perfect obedience as wel inward as outward according to the whole Law of God because man at first pleased God by that conformitie The formal cause of sinne as it hath respect to punishment The formal cause of sin is the guilt Now the guilt is to be obnoxious to punishment and to be ordained to euerlasting torments and to bee worthie of these because of the offending of God That the cause of this guilt was the fall of Adam is proued 1. By testimonies of Scripture As by one man sinne entred into the world and death by sinne Rom. 5.12 and so death went oueral men By one mans disobedience many were made sinners 2. It appeareth also by this antithesis or contrarietie As deliuerie from sinne is not to bee guiltie because of the satisfaction of Christ so of the contrarie Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie That the priuation or want of the knowledge of God is sinne The priuation of the knowledge of God is sinne is proued by this argument Whatsoeuer is contrarie to the Law is sinne The priuation of the knowledge of God is contrary to the Law Therefore it is sinne Now that priuation of the knowledge of God is contrarie to the Law the reason for it is 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations For Accursed be euery one that abideth not in al. But there is commanded in the Law the true knowledge of God a correspondence of al the powers in mans nature with the wil of God when he saith I am the Lord thy God Thou shalt haue none other Gods before me Likewise Thou shalt loue the Lord thy God with al thy hart Whosoeuer therfore do roue and swarue in opinions concerning God not acknowledging him accordingly as he is manifested in the Scriptures and they whose harts do not so turn with the loue of god that nothing may withdraw them from him these as much as lieth in them are fallen from aeternall life and are subiect vnto the curse 2. To this belongeth all the sayinges of the Scripture which tax our ignorance of God Yee erre not knowing the Scriptures The gospell is said to bee hid to those which perish Ignorance of the Gospel is sinne That a corrupt inclination to disobey the Lawe of God is sinne A corrupt inclination is sinne is proued 1 By the tenth and last commandement Thou shalt not couet For the Law requireth inward outward obedience and that we haue an inclination to loue God That corrupt inclination therefore is a defect sin Sin is the transgression of the Law 2. By other testimonies of Scripture The frame or imaginatiō of mans hart is euil Gen. 8.21 euen from his youth We were by nature the children of wrath 3. By death other punishment which followed The wages of sin is death Inclinations therefore to wil or doe il are sinne 1 Obiection That which is not voluntarie neither can be auoided is not sinne Inclinations are not voluntarie Therefore they are not sinne Answere It is true in ciuil matters that that which is not voluntarie is not sinne but not in spirituall matters For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god and that al who are not subiect vnto the Law are subiect to the wrath of God Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God whensoeuer he is disobedient vnto his Lawe whether willing or vnwilling whether he bee corrupted by his owne fault or by the fault of his auncestors For so great and so inuiolable is the maiestie of God so great euil is there in sinne that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie 2 Obiection Punishments are not sinnes These inclinations and defects are punishments of the first fal therefore they are not sinnes Aunswere It is true that punishmentes are not sinnes if we respect the course of ciuil iustice but not so if we respect Gods iustice For God oftentimes punisheth sinnes with sinnes Which is speciallie shewed Rom. 1. and 2. Thessa 2. For God hath power of depriuing his creatures of his spirit which power his creatures haue not 3 Obiection Priuation is sinne God inflicteth it creating in vs a soule not adorned with those gifts which he would haue had bestowed vpon vs if Adam had not transgressed Therefore God is the autor of sinne That is priuation being an accident and hauing a diuers nature according to the diuers respect as it is of God inflicted and as it is by vs receiued in the obiection deceitfully this diuersity is dissembled Aunswere It is a fallacie of the Accident For as God inflicteth it it is Gods iustice but as it is drawen on vs by the fault of our Parents and our selues also do willinglie receiue it it is sin Replie But God should not haue punished this fault with such a punishment seeing hee did know that so great euil would ensue Aunswere Let God execute his iustice and let the world perish Therefore he should doe it because it was iust 4 Obiection The desires of things that are obiect vnto them are natural therefore they are not sinnes Aunswere True ordinate desires of their proper obiects which God hath ordained for them but not inordinate and such a◠are against the Lawe For to desire of it selfe is not sinne But the desire is of it selfe good But a desire against the Law is sinne 5 Obiection Nature is good Therefore there is no Original sin Aunswere 1. True it is that Nature is good if you consider it before the corruption All thinges were verie good which God made 2. Euen now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the qualitie of it and as it is corrupted That these euils are not onelie drawen by imitation but also are borne with vs whiles our corrupt nature is propagated from our first Parents vnto al their posterities these testimonies doe manifestlie shew Iob. 24. Who can bring a cleane thing out of filthines Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of God Rom. 5. By one man sinne entered into the world and death by sinne and so death went ouer all men for
none Answere It is free vnto God to saue either al or none or some for he was not bound to vs that he should saue vs. Rom. 11.35 Who hath giuen vnto him first and he shal be recompensed Yet is it necessarie that he should saue some not by any absolute necessitie but by such as is called necessitie by supposition First because God hath most freely and vnchangeably decreed The necessitie not absolute but depending on the vnchangeable will and decree of God promised this deliuerie published A syllogisme thereof may be framed on this wise It is impossible that God should either lie or deceiue But God hath auouched and promised by an â—th that hee will not the death of a sinner but will that hee bee conuerted and liue The conuersion therefore and deliuerie of man not onelie may bee wrought but necessarily also is wrought Secondly In the beginning God created maÌ„ that he might for euer be magnified of him Epes 1.6 He hath made vs to the praise of the glorie of his grace And Psalm 89.48 Hast thou made al men for naught Wherefore seeing God is not frustrated of the end of his counsels it is necessarie that some be deliuered Thirdly God did not in vaine send his sonne into the world and deliuer him ouer vnto death Iohn 6.39 I came downe from heauen to doe his will which hath sent me And this is the fathers will which hath sent mee that of al which hee hath giuen mee I should loose nothing Mat. 9.13 I am come to call sinners to repentance 18.11 The Sonne of man is come to saue that which was lost Rom. 4.25 He died for our sinnes and is risen againe for our iustification Fourthly God more enclineth to the exercising and setting forth of his mercy than of his anger But he sheweth his anger in punishing the wicked Therefore he must shew his mercy in sauing the Godly 4 What manner of Deliuery this is THe deliuerie and setting of man at libertie is necessarilie compleat that is in al ponites perfect Our deliuerie most perfect euen from both euils both of crime and of paine First because God is not a deliuerer in part onely but saueth and loueth perfectly those whom hee saueth 1. Iohn 1.7 The bloode of Iesus Christ cleanseth vs from all sinne to witte as touching both the formall partes thereof the guilt and the corruption of sinne Secondly because he doth perfectly punish the wicked that his iustice may bee exactly satisfied by their punishment Therefore doth hee perfectly deliuer the godly from punishment because he is more inclining propense to mercy than to anger Thirdly because we were fully perfectly lost in Adam But Christs benefit is not imperfecter or of lesse force than the sin of Adam which it would be if he did not perfectly deliuer because al haue lost al their righteousnesse saluation and blessednes in Adam Therefore righteousnes and felicity is restored by Christ Each of these deliueries both from the euill of crime and from the euil of paine or punishment is necessarily perfect Because the image of God glory and blessednes which is restored vnto vs by Christ our redeemer is more glorious greater than that Our deliuerie from eternall death perfect in this life from other calamities in the life to come which we lost in Adam Our deliuery from euerlasting death or damnation is most perfect euen in this life both as touching the parts thereof and also in degree Because Christs satisfaction for our sinnes which is imputed vnto vs is a most perfect conformity and correspondence with the law of God Now from other calamities we shal be fully deliuered in the life to come when as the remnants of sin in vs shal be vtterly abolished In the meane season they are mitigated vnto the godly euen in this life turned into fatherly chastisements Our deliuerie from sinne in part here by regeneration but perfect in the life to come Our deliuery from crime or sinne by regeneration is perfect not at once in a moment but successiuely by degrees For in this life it is perfect as concerning the partes thereof but as by a beginning onelie that is all the partes of obedience are begunne in the redeemed or beleeuers so that as long as we liue here it is daily augmented by new accessions and encreasings But after the departure of the soule out of the body this deliuerie is perfecter because then man doeth wholy cease from sinne After the resurrection and glorification it shall bee most perfect both as touching the partes thereof and in degree For then shall God bee all in all that is hee shal immediatly blesse vs with exceeding happinesse so that nothing shall remaine in vs repugnaunt to God but whatsoeuer shal be in vs that shal be of god But now there is somewhat in vs which is not of GOD euen sinne it selfe 5 By what meanes mans deliuerie may be wrought THe meanes whereby we may be deliuered from the curse and beeing reconciled to God may be accounted iust before him is only one euen a full and condigne or worthy satisfaction that is punishment for sinnes committed or obedience omitted For the Lawe The law being transgressed no satisfaction but by suffering due punishment when as wee haue not perfourmed obedience dooth iustly exact punishment of vs this being sufficiently paied wee are receiued of God into grace and beeing indued with the holy spirit are renued to the image of God that wee may hence-forward obey his Law and enioy euerlasting blissefulnes Beeing therefore reconciled vnto God by satisfaction most fully perfourmed vnto the Law we are deliuered then from sinne also that is from corruption it selfe by regeneration that is by the forcible working of the holy Ghost abolishing it in vs and restoring true holines and righteousnes heere by beginning it and in the life to come also by perfecting and absoluing it This deliuery is necessarily knit with the former as a necessary effect with his proper nearest cause For God wil of that condition accept of this satisfaction and for it pardon our sinne so that wee leaue off to offend him hereafter thorough our sinnes and be thankfull vnto him for our sinnes pardoned and other his benefites For to bee willing to bee receiued into Gods fauour and yet not to be willing to cease from sinning is to mock God Wherfore they who are receiued of God into fauour are withall regenerated and satisfaction is the cause as of acceptation so also of regeneration Now that if satisfaction or sufficient punishment come not betweene there is no deliuery from the guilt or from sinne it selfe the cause hereof is gods great iustice and truth which his mercy dooth no way ouerthrowe Deut. 27.26 Cursed bee hee that confirmeth not all the woordes of this Law to doe them Matth. 5.18 It is not possible that one iot of the Law should fall that is be frustrate till al thinges
our wisedome 2 Hee is called our Righteousnesse that is our Iustifier 2. Righteousnes For in him our righteousnesse is as in the subiect and is made ours by his merite and forcible operation For 1. hee suffered the punishment of our sinnes which is iustice and righteousnesse and the merit for-which we are reputed iust and righteous Furthermore he by his power maketh vs righteous in the sight of god by imputing vnto vs that his righteousnesse and by giuing vs faith whereby our selues also receiuing it may apply it vnto vs. 3 He is called our Sanctification 3 Sanctification 4. Redemption because he doth regenerate vs by his holy spirit 4 Redemption because hee finally deliuereth vs. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret Redemption dooth not onely signifie the price but also the effect thereof For abstractes are put for their concretes according to the vsuall maner of the Hebrewes 4 What manner of Mediator ours ought to bee IT is manifest by those thinges which are gone before that there is giuen vs a recouerie out of eternal paines wherunto we were adiudged by reason of our sin by a sufficient satisfaction perfourmed by some Mediator in our behalfe Now therefore it may bee well demaunded what manner of Mediatour is required to performe pay a recompence and ransome equiualent to our sins and of sufficient worthinesse to redeeme vs To this answere is made in the 15. question of the Catechisme That such a one is required who must bee True man that is Our Mediatour must bee true man and true God who must haue mans nature comming of mankind and sprung from Adam and stil retaining it not as that it should be created of nothing or made anie way than of our bloode 2. A man perfectlie iust 3. True God Nowe the Demonstrations and proofes concerning the person of the Mediatour are drawne from his office For because such is his office him-selfe also ought to bee such a one Hee must bee true man subiect vnto all our infirmities except sinne 1 He ought to be true man and that a seruaunt that is subiect to al infirmities Phil. 2.7 Isa 53.3 First because it was man that sinned As by one man sinne entered into the woorlde Secondly That he might suffer death For he ought to make satisfaction for vs by shedding his blood Hee coulde not haue suffered death except he had bin true man Thirdly That he might help and relieue our infirmities Fourthly That hee might bee our brother and our head and wee his members Heb. 2.14 For as much as the children were partakers of the flesh and bloode hee also himselfe likewise tooke part with them It was requisite therefore that our Mediatour shoulde bee true man and that borne of the same mankind which sinned not created of nothing 1. Because of Gods iustice which required that the selfesame nature which hadde sinned should pay for those sinnes because the same was to bee deliuered But our nature which sprang from Adam sinned Wherefore true man of the same nature with vs ought to pay for men that which was required at their handes Gen. 2.17 In the day that thou eatest thereof thou shalt die the death Ezech. 18.20 The same soul that sinneth shall die 1. Cor. 15.21 By man came death by man came also the resurrection of the dead Hereof the Apostle also saith Coloss 2.12 That wee are buried with him thorough Baptisme in whom wee are also raised vp together Augu. Lib. de vera relig And Augustine in his booke Of true Religion saith The same nature was to bee taken which was to bee deliuered 2. For our comfort which consisteth in this that wee may know our Mediatour to bee very man sprung of the same bloode of which our selues were and to be our brother For except hee were such a one wee should neuer bee able to resolue that he is the Messias and promised Sauiour vnto vs and that the benefite of redemption dooth certainely belong to our flesh and to vs men neither shoulde wee freely fly and betake vs vnto him in our temptations For of the seede of the woman it is saide Gen. 3.15 Gen. 12. 22.26 that hee shall break the head of the Serpent the Diuel and In Abrahams seede are all nations to bee blessed It was requisite therefore that our Mediatour shoulde bee borne of mankinde very man And furthermore I adde that it was requisite that he should be subiect to al our infirmities sinne onely excepted And that 1. For the truth of God who often by the Prophetes describeth our Mediatour to bee such a man as is poore weake contemptible And of Esaias especially is hee described to bee such a one 2. Isai 53.3 Heb. 2.11 For our comfort Hee that sanctifieth and they which are sanctified are al of one that is of the same humane nature Wherefore he is not ashamed to cal them brethren 2 It is requisite that hee bee a man perfectly iust Why our mediatour was to bee voide of sinne that hee might worthily bee our Sauiour that is that his passion might bee a ransome for the sinnes of others For had he bin a sinner or vniust he should not haue beene able to haue satisfied so much as for his owne sinnes and to haue auoided the wrath of God much lesse to merit gods fauour for others 2. Corinth 5.21 God hath made him to bee sinne for vs which knewe no sinne that we should be the righteousnesse of God in him Hebru 7.26 Such an High-Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners 1. Pet. 2.22 Who did no sinne neither was there guile found in his mouth 1. Pet. 3.18 Christ hath once suffered for sinnes the iust for the vniust that hee might bring vs to god Nowe foure manner of waies is Christ perfectly iust Christ said to be perfectly iust foure waies or hath perfectly fulfilled the Lawe 1. By his owne righteousnesse For Christ alone perfourmed perfect obedience such as the Lawe required For hee was conceiued by the holie ghost neither was there guile in him 2. By paying sufficient punishment for our sinnes It was necessary that this double fulfilling of the Law should be in Christ For except hee were iust for himselfe that is hadde perfect conformitie with the Lawe he could not haue fulfilled the Lawe for vs by making satisfaction for our sinnes or by suffering the punishment which the Law exacted of vs not of him And except his suffering of punishment had beene sufficient wee shoulde as yet remaine in our sinnes and death Furthermore that righteousnesse of Christ whereby himselfe did perfectlie keepe the Lawe is called the fulfilling of the Lawe by obedience and his suffering of punishment due for our sinnes is termed the fulfilling of the Lawe by punishment likewise obedience perfected and absolued in suffering punishment And the punishment verily vnto which we were bound he of his owne accord
death of the onely begotten Sonne of God 2 That it might be an exasperating of the punishment and so wee so much the more confirmed in a true faith when wee consider Christ by this kinde of punishment to haue taken vpon him our gilt euen our punishment also and curse according to that Cursed is euerie one that hangeth on tree Deut. 21.23 Gal. 3.13 3 That the trueth might answere according to the types and figures so we might know the types to be fulfilled in Christ For 1 The sacrifices which shadowed the sacrifice of Christ were hung vpon trees thereby to signifie that Christ should be fastned on a tree and accomplishing his sacrifice offer a holy sacrifice vnto his Father 2 The sacrifices being lifted vp on high before they were burned did signifie the exalting and listing vp of Christ on the Altar of the Crosse 3 The same was shadowed in Isaack who being laid on wood was to haue beene sacrificed of his Father 4 The brasen Serpent which Moses set vp vpon a pole in the wildernesse depainteth this kind of punishment Christ himselfe interpreted of himselfe this type of the brasen Serpent Joh. 3.14 DEAD I Beleeue in Christ dead that is I beleeue Christ not onely to haue suffered extreame torments for my sake but also death it selfe hath by his death obtained for me remission of sinnes and reconciliation with God consequently also the holy Ghost who beginneth in me a new life that I may againe bee made the Temple of God and at length attaine vnto euerlasting life wherein I shall woorship and magnifie God for euer OF CHRISTS DEATH THE chiefe Questions hereof are 1 How Christ is said to haue bin dead 2 Whether it was requisite and necessarie that Christ should die 3 What are the fruits of Christs death 1 HOW CHRIST IS SAID TO HAVE BEENE DEAD IT is needful to moue this question because of the heretikes who haue depraued the sense of this article Marcion denied that hee died indeed as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ and all those thinges which hee did vndergoe for vs to haue bin but imaginarie and that hee onely seemed to bee as a man Nestorius separated the two natures in Christ neither would haue the sonne of God but man onely to haue died Doe not boast thou Jewe saieth Nestorius thou hast not crucified God The Vbiquitaries beleeue that the humanitie of Christ from the moment of his incarnation was so indowed with all the properties of the Godhead as that only in this the humanitie differeth from the Godhead that the humanitie hath by an accident whatsoeuer the Godhead hath by and of it selfe Hereof it commeth that they imagin that Christ was in the time of his death yea when hee was inclosed in the Virgins wombe in heauen and eueriewhere not onely as touching his Godhead but with his bodie too This is it which they call the forme of God Wherefore against all these wee affirme that Christ died truely and corporallie euen by a true diuulsion separation of his soule from his bodie so that not onely his soule and body were not together euerie where but were not together in one place Mat. 27.50 Thē Iesus cried again with a loud voice yeelded vp the Ghost Mar. 15.37 Iesus cried with a loude voice and gaue vp the Ghost Luk 23.46 Father into thy hands I commend my spirit And when hee had saide these words hee gaue vp the Ghost Iohn 19.30 Hee bowed his head and gaue vp the Ghost But yet this is further to be added that although his soule was separated from his bodie yet the Word notwithstanding did not forsake neither bodie nor soule but remained neuerthelesse ioyned both to bodie and soule and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie Obiection Why then cried hee Mat. 27.46 My God my God why hast thou forsaken mee Aunswere Because of his delay and differring of help and succour For the two natures in Christ ought not to haue beene diuelled or sundered because it is written God hath purchased the Church with his owne bloude And hee was to be the sonne of God who shoulde die for our sinnes that hee might bee a sufficient price for them Hereby also it doth clearely appeare that The vnion of both natures in Christ is no Vbiquitie For the soul being separated from the bodie was not in the graue with the bodie and by a consequent not eueriewhere because that which is euerie where can neuer bee separated Obiection But as vertue that is his diuinitie is saide to haue gone out of him so also hee gaue vp the Ghost Aunswere There is a dissimilitude in these Because the diuinity remaining vnited with the humane nature yet did worke abroade without it The soule did depart from the bodie The reason of this dissimilitude is because the act of his diuinitie is increate and infinite but the act and power of his soul finite and created 2 Whether it was requisite and necessary that Christ should die IT was requisite and necessarie that Christ should die 1. In respect of the iustice of God that so his iustice might be satisfied which required the death of men by whom it was violated For the hurting offending of the greatest good is to bee expiated with the greatest punishment or with the vtmost destruction of nature that is with the death of the giltie condemned for sinne according to that Rom. 6.23 The wages of sinne is death Now it was requisite that the sonne of God should die that hee might bee a sufficient ransome for our sinnes For no creature coulde haue sustained such a punishment as should haue beene equiualent to eternall punishment and yet withall should haue beene temporal Obiection They haue deserued eternall punishment whosoeuer are not reconciled to God by Christ. Therefore the soules ought not to be separated from their bodies that they might suffer eternal damnation Aunswere It dooth not followe but this rather That therefore both bodie and soule must bee together that they maie suffer it which at length shall so come to passe 2 Jn respect of gods truth that the truth of GOD maie bee satisfied For GOD threatned and denounced death when euer wee sinned which denouncing was to bee fulfilled after sin was once committed And this is that commination or threatning pronounced by God himselfe Gen. 2.17 In the daie that thou eatest thereof thou shalt die the death Obiection But Adam did not presently die Aunswere Truely he died spirituallie eternal death and now was dead I hard saith he Gen. 3.10 thy voice There was a terrour in him and a feeling of Gods wrath a strife with death the losse of al the giftes both of body and mind But there followed the equity moderation and lenitie of the Gospell For God had not expressely saide that hee shoulde certainelie die wholy and that
crie with a loude voice vnder the aultar saying How long Lord holy and true doost not thou iudge and auenge our bloode on them that dwell on the earth Wherefore the soules liue 8. Luk. 16.22 Lazarus is said to bee carried into Abrahams bosome and out of the same place also it is apparent concerning the souls of the wicked For the rich glutton is also saide of the contrarie to bee caried downe to hell These testimonies therefore of Scripture teach and confirme most euidently that not onely in the bodie before death and after the resurrection of the bodie but also in the whole space and time comming betweene the soules are liue feele vnderstand out of the bodie though the manner of their operations bee to vs vnknowen Wherefore also this gift of immortalitie hath some similitude with God who alone as the onely fountaine and author of life hath immortalitie 1. Timot. 6. Man should haue liued immortallie if hee had not sinned But furdermore that man should haue lead a blessed life immortallie and for euer not in soule onely but also in bodie if hee had not purchased death and mortalitie vnto himselfe by sinne is first hereby proued because by sin death entered into the worlde as the wages of sinne Rom. 5. 6. Next because wee being freeed from sinne by christ are also freed from death And lastly because God him-selfe did withdraw from man being made by sinne subiect vnto death the signe or sacrament of immortalitie which was the fruite of the tree of life Gen. 3. Wherefore their obiections are nought worth who imagine the soules after death to sleepe or vanish away For Gen. 1. and 1. Cor. 15. Adam is saide to haue beene made a liuing soule not simplie as these will haue it like as other liuing creatures are termed in the same place liuing soules but as being made to the image and similitude of God which hee hath not in common with other creatures Gen. 2. When God saieth Jn the day that thou eatest of the tree of knowledge of good and euill thou shalt die the death hee doth not threaten vnto man the destruction or extinguishing of his soule but eternal death that is Sundrie places of scripture alleaged against the immortality of the soule interpreted according to their right sense and meaning the horrible feeling and terrour of Gods wrath and iudgement and to liue forsaken and cast from God subiect to all miseries and tormentes an adioint of which death is the separation of the soule and body which at that time through the mercy of God that mankind might be saued was differred For so was Adam dead while yet hee liued in Paradise according to Gods denouncement euen assoone as he had eaten of the forbidden fruite So in eternal death liue all the damned and reprobate Whose fire shall not bee put out and their worme not dy So Ephes 2. they are said to be dead through sinne who liue in sinne without repentaunce And Ephes 5. Hee is willed to rise from the dead who is reclaimed from sinne to God And Rom. 7 5. Paul saith that he was dead through the knowledge of his sinne and the wrath of God Iob. 11. Act. 7. 1. Cor. 11. 1. Thess 4. The deade are saide to sleepe but this is by a * Synecdochâ— figure of speech translating that which is proper vnto the bodie to the whole man For that this belongeth to the bodie which is to bee recalled from death to life as it were from sleepe to wake againe manie places declare as Iob 7. Beholde now I sleepe in the dust For not the soule but the bodie onely sleepeth in the dust and graue The Preacher saith The condition of the children of men Eccle. 3 1â— and the condition of beastes are euen as one condition vnto them Therefore there is no immortality of the soul Ans It is a fallacie concluding that which is in some respect so to bee simplie so 1. Men die as beastes in that men must needes once die and depart out of this life because men are not here to continue for euer nor haue heere a setled place 2. Men die as beastes that is in the sense and iudgement of the wicked Blessednesse and the kingdome promised to the Godly is saide then first to fall vnto them at the last daie Mat. 24.25 Mar. 13. Dan. 12. But these places shewe not that the soules of the godly doe not presentlie when they depart from their bodies enioie celestial blessednesse and ioy but that at the last daie when their bodies are raised againe their felicitie and glorie shall bee consummated and made absolute For so we praie thy kingdome come when yet God now also raigneth in vs. Of that which is saide 1. Corint 15. If in this life onelie wee haue hope we are of all men most miserable they thus reason He that is blessed and happie before the resurrection is not without the resurrection most miserable But we without the resurrection should be of al men most miserable Therefore we are not before the resurrection blessed and happie But the Maior wee aunswere Hee is not miserable without the resurrection who cannot onely before it but without it also bee blessed But wee are in such wise blessed before it that notwithstanding without it following and ensuing wee cannot enioie that former blessednesse because God hath ioyned with so vnseparable a knot the beginning and proceeding and finishing or perfection of the Electes blessednesse that none can haue the beginning who must not come to the ende consummation thereof Wherefore either we must rise again or wee must want also that celestiall blessednesse before the resurrection Rom. 8.11 Jf the spirit of him that raised vp Jesus from the dead dwell in you he that raised vp Christ from the dead shal also quicken your mortal bodies Heb. 11.39 These all through faith are deade and receiued not the promise Therefore they receiued not their countrie We aunswere first Although they dying had not found their countrie yet would it not follow of these woordes that they are not at al or haue no sense after death For he that is not or hath no sense seeketh not his countrie Secondly The author of that Epistle doth not speak of the life after death which is lead in the celestial countrie 2. Cor. 5. but of this life in which the faithful walking their pilgrimage sought for the celestiall countrie not finding their countrie on earth Psalm 78.39 They are flesh a winde that passeth awaie and commeth not againe By these and the like speeches the breuitie of mans life and the frailtie and perishing of all humane affaires without God is described and bewailed For as here they are compared to a wind eftsoones vanishing awaie so Psalm 103. they are compared to dust grasse and flowers of the field Likewise Job 14. Hee shooteth forth as a flower and is cut downe and vanisheth as a shadowe Isaie 40.6 All flesh
following it But God suffereth them for a while to haue their swinge and to florish that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried vnto the wicked there may be left a time of repentance and when they abuse the long-suffering of God that then at length so much the iuster and heauier plague may light on them And therefore the holy Scripture in so many places as in the Psalmes 37.52.57.58 often elsewhere comforteth the godly against this kind of tentation foretelling vnto them defence and deliuery but destructiō Obiection 2 vnto their enemies Not all Neither is thereby the force of this proofe weakned because that all the persecutours of the Church are not in Tragicall manner taken out of this life For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what he would haue to be thought of the rest verily that they are his enemies whom without they repent he will plūge into aeternal plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Religion end their daies yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest Not for this cause Answere Yea for this cause that they are Obiection 3 not onely for other transgressions so punished of God God doth so often denounce in his worde that such shal bee the ends of his enemies and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few frō whom while they lie in torments their cōscience wresteth out this confession that they haue drawen these miseries vpon themselues by persecuting the godly as from Antiochus Epiphanes Iulian the Apostata And since that al the aduersaries of the Church in their calamites and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their Sinnes for which they suffer punishment Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them euen as God himself saith of Pharao To this same purpose haue I stirred thee vp Exod. 9. Rom. 9. that I might shew my power in thee and that my name might be declared throughout all the earth 10 The consent of true doctrine 10 The consent of the parts of doctrine 11 The confession and constancy of Martyrs and the iarring of others euen about the chiefe pointes 11 The testimonies and confessions of Martyrs who sealing with their blood this Doctrine doe shewe euen in the middest of death that they indeede doe so thinke as they taught and that they drawe that comfort out of it which they did preach vnto others And hence also it appeareth Obiection 1 that the certainty of this holy doctrine dependeth not on mens record Doth the certaintie of doctrine depēd of men though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur as a lesse principal proofe vnto our confirmation yet in their examples is seene a far other euē the testimony of God himself who strengthneth and comforteth them so that they are ready to sustaine any thing for his name sake Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs For first Obiection 2 they are far behind that number of Martyrs Others are Martyrs also which the Church hath Answere They differ Againe there is not that alacritie and cheerfulnes found in them in suffering punishmentes which is in most of the martyrs of Christ so that it may easily appeare that they neuer feele that security of conscience and ioie of hart in God which the Godly feele And thirdly which is chiefely to bee considered the defenders of wicked doctrine suffer as being cōuicted of their errors But the godly no falshood being shewed in their confession are Tyrannically by their persecutors drawen vnto punishment whereas the persecutors themselues are conuicted of their impiety and iniurie euen as the Lord promiseth I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist Wherefore albeit sometimes some men suffer for their doctrine the certainty whereof they are not able to confirme neither to themselues nor to others yet doe they it not fenced by any diuine strength and comfort but being blinded by their owne stubburnes or pride and the illusions of the Diuel they run headlong to destruction contrariwise it is saied of the godlies Martyrdome Philip. 1. It is giuē vnto you for Christ not onely to beleeue in him but to suffer for his sake 12 The godlines and holines of those of whom the sacred Scriptures haue been written and who truely embrace this doctrine 13 Their plaine dealing in detecting of vices 14 The Testimonie of the holy Ghost 13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs whom the holy ghost hath vsed in committing this doctrine to writing 14 The testimonie of the holy Ghost which crieth in the hartes of the godly Abba father This testimonie doth not onely prooue which all the former also do but it perswadeth too For faith is nothing els then a firme assent by which wee agree vnto all the woord of God deliuered vnto vs and a confidence by which euery one of vs do know resolue that God according vnto the tenor of this Scripture is mercifull good vnto vs. Which confidence there followeth ioyfulnes resting in God and calling on him with an assured hope of obtaining those good things which according to the prescript of his woord wee begge of him Nowe that both of these that is both this assent or assurance of our doctrine and the liuely consolation which thence springeth neither do rest vpon the testimony of mē nor of any creature but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles read heard and meditated of by them this euery one of the godly through a liuely and certain feeling of their hearts haue experience of This spirit therefore God adioyneth as a witnes vnto his woord Esai 19. This is my couenant with them saith the Lord my spirite that is vpon thee and my woordes which I haue put in thy mouth shall not depart out of thy mouth nor out out of the mouth of thy seed saith the Lord from hencefoorth euen for euer This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples Iohn cap. 15. When the comforter shall come hee shall beare witnes of mee And cap. 16. When he is come which is the spirit of truth hee will lead
not of it owne nature but because of the corruption of men it killeth that is it terrifieth mens mindes with the iudgement of God and doth stir vp a murmuring and hatred against God as wee are plainly taught by the Apostle Rom. cap. 7. The Law is holie and the commaundement is holy and iust and good Was that then which is good made death vnto me God forbid But sinne that it might appeare sinne wrought death in me by that which is good that sinne might be out of measure sinful by the commaundement For we know that the Law is spiritual but I am carnal sold vnder sinne But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to mooue them to the loue of God As it is said 2. Cor. 2. We are vnto God the sweete sauour of Christ in them that are saued and in them which perish c. Secondly albeit the letter that is 2 It killeth as it is without the Spirit the doctrine without that spiritual motion killeth yet the operation of the holy ghost accompaning it when now it is not the letter but the spirite and power of God to saluation vnto euery one that beleeueth it doth not kil but quicken as it is said Psal 119. Thy word quickneth me Wherefore that the letter kil vs not we must not cast awaie the Scripture but the stubburnes of our harts and desire of God that he would let his doctrine bee in vs and others not the letter but the spirit that is that he would forcibly moue our harts by it turn them to him The spirit quickneth agreeing with the word Thirdly that it is added that the spirit quickneth that calleth vs not awaie from the Scripture to other opinions or reuelations For that spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath vttered in the scripture But that spirit which leadeth men awaie from the Scripture it quickneth not but may bee said much more truely to kill then the letter that is not by an accident or external cause but of it owne nature For the spirit of Antichrist is a liar and a murderer and therefore be it accursed vnto vs. 4 The Apostle misconstrued by them Fourthlie they who by the letter vnderstand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratiuely spoken and by the spirite the interpretation of those speeches it is manifest that they swarue farre from the minde of Paul both by those thinges which haue beene spoken concerning the meaning of Paul and also because not onely euerie sentence of Scripture whether it be proper or figuratiue but also euerie interpretation of it is and remaineth the killing letter except the quickning force of the holie Ghost come vnto it Wherefore since that neither for interpretation nor reuelation nor authoritie nor any other pretence it is lawful leauing the Scripture of the Prophets and Apostles to depart to whatsoeuer decrees of religion which are not confirmed by the Testimonie of the Scripture let vs hear it as an oracle sounding from heauen bringing to the reading thereof not minds forestalled neither with opinions conceiued either of our owne brains or elswhere neither with affections neither with preiudices but the loue of God a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlines and sure and sound comfort shall bee kindled in vs and get increase OF THE TRVE COMFORT of the Godlie THE scope and ende of this doctrine is that wee may haue sure comfort both in our life at our death And that wee may haue this wee are especiallie to learne the doctrine of Christianitie Now the summe of this comfort doth consist in this that wee are the members of Christ that is that we are engraffed into Christ by faith that he is carefull of vs and that by him wee are loued of God reconciled to God and conioyned with him This comfort the diuel goeth about to take from vs after this maner 1. Thou art a sinner therefore thou art not acceptable in the sight of God Answere But Christ hath made satisfaction for me with his precious blood 2. But thou must die the death Answere But Christ hath deliuered me from the power of death and I know that by Christ I shall scape out of the hands of death 3. But how if thou leese the grace of Christ For thou maist fall and perish because it is a long way to heauen Answere Christ hath not onely merited his benefites for mee but also bestoweth them on me and preserueth them in mee and giueth mee perseuerance that I may not fall from grace 4. But what if these thinges appertaine not vnto thee and how knowest thou that thou art Christes Answere 1. Because I haue the testimonie of the holie Ghost within me 2. Because the generall promise appertaineth to all the faithful If I haue faith therefore that promise appertaineth vnto me But I know I haue faith by the effectes of faith 1. Because I haue a will to obey and beleeue God albeit I am but weake 2. Because I haue good woorkes which are signes of true faith Therefore I haue true faith and by a consequent Christ and his benefites appertaine vnto mee This comfort is necessarie 1. For our saluation that we despaire not 2. For the woorshipping of God For that wee may woorship God wee must come out of sinne and death not rush into desperation but bee susteined with a sure comfort vnto the ende This comfort though other sectes promise yet can they not make performance thereof because their conscience and experience oftentimes goeth against them The doctrine of the Church alone maketh performance of it so that mens consciences are at rest because this alone sheweth the fountaine of all miseries vnto which mankind is subiect and this also alone prescribeth the waie of escaping them The partet of this comfort are 1. Our reconcilement to God by Christ to which Christ alone we belong and therefore wee are not at our own libertie so that wee may freelie sin neither lieth our saluation in our handes or power For if it were so we should leese it euery moment 2. The maner of our reconcilement euen by the blood of Christ 3. Our deliuerie from miseries 4. The preseruation and maintenance of our reconcilement and deliuerie Mat. 10.30 so that not so much as an haire may fal from our head without the will of our heauenly father Obiection But the godly are daily slaine Aunswere These things do not hurt but helpe forward our saluation Rom. 8.28 All thinges worke together for the best vnto them that loue God 5. The testimonie of the holie Ghost woorking true comfort in our hartes
that the whole nature of of man that is his mind wil and hart and all his faculties are so depraued that without renewing they can bring foorth none but vitious actions and such as displease God according to those sayinges Rom. 7. For wee know that the law is spirituall but I am carnal sold vnder sinne Again For I know that in me that is in my flesh dwelleth no good thing And Rom. 8. So then they that are in the flesh can not please God Matt. 7. A corrupt tree cannot bring forth good fruit And truly the reason why it must needs be so is not obscure For whatsoeuer is not exactlie agreeable to the rule of the Lawe that cannot please God but deserueth malediction the wrath of God euerlasting as it is said Accursed be euery one that abideth not in all which are writtē in the book of the Law And S. Iam. ca. 2. Whosoeuer shall keep the whole Law yet faileth in one point he is guiltie of al. But no action of men since the fal hath beene wholy agreeable vnto the Lawe wherefore no action of theirs can please God The minor is hereof manifest because the Law in euerie action requireth the knowledge of the true God agreeing with his wil reuealed in the Scripture this end as principal that the true God by that obediēce of the reasonable creature may be honored and furthermore requireth such a desire of obeying god such a loue of god as for a man rather to leese al then to depart euen in the least matter from the wil of god and that there be none no not the least affection or desire or inclination that may cal him from that exceeding and most ardent loue of god and from obedience towards his Law 1. Cor. 10. Doe al things to the glorie of God Deut 6. Thou shalt loue the Lord thy God with al thy hart and with al thy minde and with al thy strength But they who are not regenerat in all their actions they doe not so much as acknowledge the true god much lesse doe they refer al to his honor or loue him aboue al things but are turned away from him and are his enemie◠Rom. 5. When wee were enemies wee were reconciled to god And cap. 8. The wisedome of the flesh is enmitie against god Wherefore no action of theirs whatsoeuer it appeareth to the shewe agreeth with the rule of the Law of God As it is said Rom. 14. Whatsoeuer is not of faith is sinne The doctrine of Original sin profitable to be held in the Church This doctrine concerning Original sinne is to bee held in the Church 1. That the knowledge of sinne be perfect 2. Because god will haue our corruption to bee knowen to bee so great as wee can not so much as begin our obedience by our selues without his grace and his holie spirit 3. That wee may know what sinnes are in the godlie and what be the differences of the sinnes which are in the regenerat and in the reprobate What Actual sinne is Actuall sinne is euery inward and outward Action which is repugnant to the Law of god as well in the minde as in outward actions and the omitting of those thinges which the law commaundeth as to will to thinke to follow to doe euil not to will to flie to omitte to doe good Likewise motions and passions contrarie to the Law Hither belongeth that diuision into sinnes of fact and sins of omission The second diuision of Sinne. Raigning sin THere is Raigning sinne and sinne Not-raigning This diuision is taken out of the Apostle Rom. 6. Let not sin raigne in your mortall bodie Sinne Raigning is all sinne which is not repented of and which is not resisted by the grace of the holie Spirit and for which not onely according to the order of gods iustice but also for the thing it selfe hee is guiltie of eternal punishmentes who hath it And it is called Raigning 1. Because it is pampered 2. Because it hath rule ouer a man and maketh him guiltie of eternal dānation Al sins in the wicked are raigning sins Such are all sinnes in the wicked who beleeue not the Sonne and are without faith and repentance That is also in the elect before their conuersion although it be remitted according to the secret purpose of God yet they do not as yet know it In the elect also before their conuersion 1 Iohn 3.8 But after they are conuerted they striue against it that it may not beare rule ouer them It is called also Mortal in which who perseuereth dieth in it perisheth He that committeth sin that is he that of purpose with delite sinneth is of the diuel Where he speaketh of Raigning sin Sin raigning is all sin in the regenerate before their conuersion in the not regenerat continually whether they be defectes o◠inclinations or errors or Actuall sinne Sinne not Raigning is that which is repented of which is resisted by the grace of the holy Spirit Sinne not Raigning and whereof we obtaine remission And this sin is in the godly If wee say we haue no sin we deceaue our selues and there is no truth in vs. This saith Iohn Of sinne Not-raigning It is no more I that doe it Rom. 7. but the sinne that dwelleth in mee Sinne Not-raigning is called also Veniall Why not raigning sin is called venial not for that it deserueth remission or that it is not woorthie of punishment but because remission followeth such sinne Neuerthelesse I had rather vse the names of Raigning and Not-raigning sinne 1. Because the names of Mortall and Veniall sinne are obscure and doubtful For all sinnes are mortal And Iohn also calleth Mortal sinne or sin to death the sinne against the holie ghost 2. Because of the errors of the Papists who saie that they are called venial sinnes which are light and deserue not aeternal paines whereas yet it is said Accursed be euery one who abideth not in all 3. Because the Scripture vseth not these terms especially the name of Venial sinne 1 Obiection But the elect fal not from grace Answere Finally they doe not But they who sinne mortallie and doe not repent perish This falleth not to the elect that they should fal finally but before the end they fall easily and often 2 Obiection The wil of God is vnchangeable But he will the saluation of the elect and remission of their sinnes Aunswere I grant that it is true concerning the purpose and counsaile of God but not concerning our affiance which we haue of the remission of sinnes For our comfort standeth not togither with errors which are contrarie to the foundation and with sinnes committed against our consciences For then are we said to haue remission of our sins when we apply these benefits to our selues Eph. 2.13 Now in Christ Iesus yee which once were farre off are made neere by the blood of Christ And Osc 2.23 I wil saie to
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
hand than the other 3 Obiection It is said Mat. 12. Euerie sinne and blasphemie shal be forgiuen vnto men but the blasphemie against the holy Ghost shal not be for-giuen to men neither in this worlde nor in the world to come Hence they will gather That some sinnes are for-giuen in this woorlde some in the worlde to come that is in purgatory and some are neuer for-giuen of which these be mortall but the others veniall in their owne nature But first neither heere neither else-where doth Christ teach that some sinnes are forgiuen in the worlde to come Sins are remitted in this world onely For that all other sins are forgiuen not in the woorld to come but in this woorlde both Christ signifieth in this place and the Scripture elsewhere teacheth because it is certaine that sinnes are not remitted but only to those who repent No sinne which may not be remitted except the sin against the holy Ghost But he denieth that the sinne against the holy Ghost is remitted either in this world or in the worlde to come that hee might more significantly expresse the deniall of pardon to it Secondly Whether they say for-giuenesse to bee in this woorld or in the woorlde to come yet this standeth immoueable that it commeth not of the nature or corruption of the sinne but of free mercy for Christs sake And if euery sinne be so grieuous that it could not be purged but by the blood of the Sonne of God then doubtles they do great despite contumelie vnto that blood who so extenuate any sin as to deny that it deserueth eternall punishment vnto which the death of the Sonne of God is equiualent Farther euen by their owne confession There are manie mortal sins which notwithstanding are forgiuen in this life Wherefore either they must make all these to be euen in their own nature venial or they wil neuer proue out of this place that the smalnes of the sin is the cause of forgiuenes 4 Obiection It is said Rom. 1. The wrath of God is reueiled from heauen against al vngodlinesse And 1. Cor. 6. Know yee not that the vnrighteous shall not inherit the kingdome of God Out of these and the like places they gather that seeing they are mortal sinnes which shut men out of the kingdome of God and all sinnes do not so therefore there are some sinnes which in their own nature are not mortall But they conclude more than followeth by force of reason For that some sinnes are venial there is no doubt but that commeth by grace remitting those sinnes which without remission would shut men doubtlesse from the kingdome of God 5 Obiection It is said 1. Cor. 3. If anie mans worke burn Al sinnes shut men out of the kingdom of gods were they not remitted by the grace of God he shal loose but he shall be safe himselfe neuerthelesse yet as it were by fire Therefore say they some sinnes cast men into fire that is into some punishment but not eternall This also we grant not in respect of the nature of sin but in respect of pardō which befalleth to those who hold the foundatiō which is christ For to build on the foundation wood stubble that is to parch the word of god with vnnecessary questiōs humane opinions traditions which oftē are occasions of schisms in the Church often of Idolatry and errours it is not so light a sinne as they deeme it who do it but deserueth eternall malediction except remission be made for the Sonne of God as it is declared in the Reuelation Chapt. 22. 6 Obiection It is said Heb. 5. A high priest taken frō among men is bound to offer for sins as wel for his own part as for the peoples This place sheweth that the sinnes of the priest are not venial by themselues or of their own nature but for the sacrifice of Christ which was signified by the typicall sacrifices therfore it quite clean ouerthroweth the opinion of our aduersaries For if al sins euen of a righteous Priest are in the sight of God so great that they cānot be purged but by the death of the Son of God it necessarily foloweth that they of their own nature deserued euerlasting death 7 Obiection It is said Iam. 1. When lust hath conceiued it bringeth forth sin sin when it is finished bringeth forth death Here say they Iames saith that there is one sin finished when as the wil vpon deliberation consenteth to euil lust Actual sinne is an effect of Originall sinne a cause of death which though purchased by Originall yet is aggrauated by Actuall another not finished when a man sinneth without deliberation to sin finished he ascribeth that it bringeth foorth death We answere that the consequence of this is not of force because that a property which belongeth to diuerse kindes when it is ascribed to one kind it foloweth not thereof that it is to be remooued frō the other For S. Iames distinguisheth the kindes or degrees of sins Original Actual saith that death foloweth after Actual not as if death did not follow after Original but because that Actual is a middle between Originall sin death as a cause of this an effect of that and doth aggrauate death or punishmēt which already was purchased by originall sinne Neither doth he chiefly speak of the degrees of punishmentes but of the cause and originall of them to be sought in the corruption of our own nature 8 Obiect It is said Iam. 3. In manie things we sin al. Hence our aduersaries wil proue that the sins of the iust are venial because they fal either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the iust who by faith retein or receiue righteousnes are venial not of their own nature but by grace Gods iustice is not at variance with his mercie though it iudge the least sinne worthy of eternall death 9 Obiection God is not cruell but mercifull neither light in his loue but constant Wherefore he doth not for euerie light sin iudge a man worthie of eternall punishments But they imagine that the iudgement of God concerning sin is at variance with his mercy which are not at variance but do very well agree For God is in such wise merciful as he is also iust Now the iustice of God requireth that he iudge all euen the least offence and contempt of his maiesty worthy of eternall damnation This iudgement against euery sin the mercy constancy of Gods loue doth not take away but for the shewing and declaring thereof it is sufficient that he reioiceth not at the destruction of them that perrish that for testimony thereof he inuiteth all to repentance forgiueth them who repent their sinnes which by thēselues were worthy of euerlasting death that is he punisheth them causeth satisfaction for them not in
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
They are shut from pardon who are shut from repentance so that they who so sinne neuer returne to God by true repentance Now they who are excluded from repentance are also necessarily excluded from remission of sinne Christ Mat. 12. calleth this kind of sinne The sin or blasphemy against the holy Ghost when he saith Wherefore I saie vnto you euerie sinne and blasphemie shall bee forgiuen vnto men They are shut from repentance who sinne against the holie Ghost Why it is called in special a sinne against the holie Ghost but the blasphemie against the holie Ghost shal not be forgiuen vnto men But it is not therefore called the sinne against the holie Ghost as if the holy Ghost might be offended by any man and not the father also the Son but because the reuealing of the heauēly truth is the work of the diuinity which is immediatly wrought by the holy ghost And therefore they who witting willing resist this are blasphemous indeede against al the persons of the Godhead but in a more singular and special maner against the holy ghost that is against his proper immediate operatiō working in their minds That this kind of sin is signified by this name it hereby appeareth for that none can after a peculiar maner sin against the holy ghost but they on whom he hath bestowed a peculiar proper benefit that is a benefit immediatly giuē by himself appertaining to his sanctifieng or office which he exerciseth in the Church which is the very light of truth kindled in their minds The same appeareth by the speech of Christ Marke 3. plainly declareth whē he saith For they said he had an vncleane spirite that Christ did attribute this sinne vnto them who being conuicted as cōcerning the doctrin of Christ and his diuine works yet notwithstanding did against their conscience ascribe these thinges to the diuel The same is shewed by other places where this sin is described As Heb. 6. For it is impossible that they which were once lightned and haue tasted of the heauenlie gift and were made partakers of the holie Ghost c. if they fall awaie should be renued againe by repentaunce And 2. Pet. 2. If they after they haue escaped the filthinesse of the woorlde thorough the knowledge of the Lorde and of the Sauiour Iesus Christ are yet tangled againe therein ouercome the latter end is worse with them than the beginning Who sinne against the holie Ghost Out of which sayings first we vnderstand that not al the reprobate who perish not obtaining remission of their sinnes doe sinne against the holie Ghost but that this sinne falleth only on them who are lightned by the holy Ghost with certaine knowledge of the truth that which hapneth not to al the reprobate although so much neuerthelesse is reuealed to al of them concerning God as may suffice for the iust condemning of them and their posterity For the holy ghost is not giuen but to them who are endued with the knowledge of the heauenly doctrine as it is said Iohn 14. whom the world cannot receiue because it seeth him not neither knoweth him Likewise Luk. 12. The seruaunt that knoweth the wil of his master Wherefore some perish vnto whom the holy Ghost hath not giuen this light of truth and therefore they doe not commit this peculiar sinne against the holy Ghost If it be obiected The difference between other sinnes not pardoned and this sin against the holie Ghost That euerie vnpardonable sinne is a sinne against the holie ghost because Christ saith that the sinne against the holie ghost is vnpardonable But final perseuerance in whatsoeuer sinne without repentance is remitted to no man And therefore it is a sinne against the holie ghost and by a consequent all that perish sinne against the holie ghost The ambiguity of vnpardonable sinne maketh four termes in this Syllogisme For in the Maior it signifieth that kind of sinne which is neuer remitted to any because whosoeuer commit it whether at the end or before the end of their life they perseuere in it euen to the end without repentance But in the Minor it signifieth not a certaine kind of sinne but al their sinnes who repent not which indeede are not remitted to them because they perseuere in them to the end without repentance and they are vnpardonable not before the end but in the very end of their life yet are they remitted to others who perseuere not in them but repent For perseuerance in sinnes is nothing else than the sinnes themselues which are continued vnto the end therfore this is the meaning of the Minor Sinnes in which men perseuere without repentaunce vnto the end are not pardoned them who perseuere in them But now all men doe not perseuere in them as they perseuere in the sin against the holy Ghost euen whosoeuer once fal into it And christ in this speech sheweth not for what sins men are punished with euerlasting death For it is certaine that it befalleth for all sins of which men repent not but he sheweth what sins are such as whosoeuer doe commit them they do neuer repent This he affirmeth of no kind of sin but only of blasphemy against the holy Ghost Secondly out of the testimony alleadged we gather that the sinne against the holy Ghost is not euery Raigning-sinne The peculiar nature of the sin against the holy Ghost making it differ from al other Raigning sinne whether committed against our conscience or against the knowen truth but a sinne against the whole first table of the Law and not one onely part of it but a defection from al religion or godlinesse and such a denying or oppugning or contumelious handling of the true doctrine of God and his will as proceedeth not of weaknes or terrour or fear or torment but of a purposed and stubburn maliciousnes For the obedience of the first table is after a man hath once tasted of the word of God reuerentlie to obey and subscribe vnto it Neither depart they from a part of doctrine but from all religion who so fall that they crucifie againe to themselues the sonne of God and treade him vnder foote count the bloode of the testament as a profane thing and despite the spirit of grace Neither doe the Iewes sin of weaknes in ascribing the works of Christ to the diuel or hereticall men after they are once conuicted of their errours by certaine and manifest testimonies of the woord of God neither they who vnder the name and shew of Christ remaine stil dogs swine returning at length to their vomit wallowing in the mire from which for a while in outward profession and hypocrisie they abstained And hereby may be esteemed and iudged in some sort the grieuousnes of this sin whereas it commeth nearest to the sin of the diuels who knowing the truth yet stood not in it but doe despite it with hatred and horrible fury and endeuour vtterly
to oppresse it The elect can neuer fal into this sin against the holy Ghost Thirdly hereof also it followeth that the elect and those who are truly conuerted can neuer fal into this sinne against the holy ghost that they who commit it were neuer possessed of true faith and repentance For al those who are chosen of God to euerlasting life are conuerted in this life and al they who are truly conuerted ought certainely to think that they are in the number of the elect and therefore shall neuer so sin as withal to perish according to those sayings Iohn 10. My sheepe shal neuer perish neither shall any plucke them out of my hande Luke 22. I haue praied for thee that thy faith faile not 2. Timoth. 2. The foundation of God standeth sure hath this Seale The Lord knoweth who are his How many of the reprobate are said in scripture to be lightned sanctified That many of the reprobate are saide to bee lightened and to bee made partakers of the holy Ghost to haue tasted of the heauenly gift the good word of God and of the powers of the world to come and last of al to haue bin sanctified with the blood of the Testament likewise in Peter to haue escaped from the filthines of the woorld the Apostles themselues shew that this is to be vnderstood of the knowledge of the truth and the foregoing and detestation of errors and vices for a season and lastly of the sufficiency of Christ merits euen for the wiping away of their sins also and the offer thereof made vnto them by his word and Sacraments which they shew when they interpret that lightning tast to be the knowlege of the truth righteousnes cal thē dogs swine 2. Pet 2. Heb. 6 7. not made so againe but returning to their vomit and wallowing in the mire and further compare them to the earth drinking in the raine but bringing forth insteed of good herbs thornes and briars For these things agree not to true faith and conuersion Fourthly by these things which haue bin said We are not rashlie to pronounce anie man a sinner against the holie Ghost vntil wee see him giue vp the Ghost in Apostacie and blasphemy it appeareth that we are not rashly to pronounce who they bee that sin against the holy ghost and that we may not iudge of this sin vntill the end that is vntil we know them who once had the truth confessed themselues to be conuicted and perswaded of it with hatred thereof to persecute reproch it or to end their life in hatred despite against it The reason hereof is manifest because we are not the beholders of mens harts If it be obiected that 1. Iohn 5. it is said There is a sin vnto death I saie not that thou shouldest praie for it If hee wil not that we shal praie for those who sinne to death it must needes bee that wee maie discerne them from others Wee aunswere that Iohn doth not vniuersally forbidde that wee praie for anie so sinning but at such time as that is manifest vnto vs either by some diuine testimony or by manifest argumēts and the sinners owne profession But before this is certain manifest vnto vs we ought to desire of god the conuersion of al men as much as in vs lieth to endeuor it as it is said 1. Tim. 2. I exhort that first of al supplications praiers intercessions and giuing of thanks be made for al men And 2. Tim. 2 The seruant of the Lord must not striue but must be gentle toward al men apt to teach suffering the euil men patiently instructing them with meeknes that are contrarie minded prouing if God at any time wil giue them repentance that they may know the truth and that beeing deliuered out of the snare of the diuell of whome they are taken they maie come to amendment and perfourme his will And Matth. 5. Praie for them which hurt you and persecute you And Actes 7. Lorde laie not this sinne to their charge Our praier for the aduersaries of the trueth must be conditionall with submission to Gods will If it be replied that so it will come to passe that our praier shall be contrarie to the will of God if not knowing of it we praie for them who sin against the holie Ghost the aunswere is ready That praier is made for them with a condition by which we submit our wil desires to the counsail of God that he will conuert and saue the aduersaries of the truth if they maie be recouered but that he will represse them and punish them if he haue not appointed to recouer them Our praier for them being but conditional it argueth not but that their sinne maie be notwithstanding vnpardonable By the same answere is this argument dissolued Their sinne is not vnpardonable for whom wee must praie But wee must praie for all men Therefore no mans sinne is vnpardonable First wee denie the Minor because if it appeareth by anie diuine testimonie or by manifest argumentes and their owne profession that they are castawaies whether they sinne against the holy Ghost or otherwise do not repent we must not pray for them Secondly neither is the Maior true For if we know not whether they sin against the holy Ghost or are reiected of God or no we must pray for them but with that condition if they may bee recouered Out of these thinges also which haue been spoken answere is made to this obiection He that must fear lest he hath anie vnpardonable sinne The fear of vnpardonable sin belongeth to the wicked not to the faithful can neuer bee assured of remission of his sins and of life euerlasting But if there be anie sin vnpardonable which is committed before the ende of a mans life no man can be assured that he hath not or shall not haue such sinne Therefore either there is no such sinne or no man can bee assured of the grace of God and his owne saluation For the Minor of this reason is false cōcerning those who beleeue For they must certainely think that they neither had nor haue the sinne against the holy Ghost because there is no condemnation to them who are in Christ neither that they shall haue this sinne because no man can plucke the sheepe of Christ out of his hand Adam and Peter sinned not against the holie Ghost 1 Obiection Adam and Peter obtained remission of sins Adam and Peter sinned against the holy Ghost because they denied the manifest and known truth of God Therefore some men sinning against the holy Ghost obtaine remission of sins Aunswere The proofe of the minor is a false definition For not euery deniall or reiection of the truth is sinne against the holy Ghost but that onely which hath accompanying it an inwarde hatred of the trueth and which of a purposed intent and with horrible furie endeuoureth to oppresse it
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing frō the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusiō that they should beleeue lies Frō him that hath not shal be takē away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
death we answere that those were punished in Christ with a punishment which both for the grieuousnes of the punishment for the dignitie of the person who suffered it is equiualent to those eternall punishments which were to bee inflicted vpon vs for our sinnes As it is said Esa 53. He hath laid vpon him the iniquities of vs all Against that which we affirme that eternall death is the effect of al sinnes yea euen of the least The 1. Obiection is Why the during of punishment ought to be alike to al sinnes but not the degree of punishment Like is not to be giuen vnto things vnlike But sinnes are not alike Therefore al ought not to be punished with eternall death Aunswere There is more in the conclusion of this reason than was in the premisses For only this followeth to be concluded Therefore all sinnes ought not to bee punished with like punishment For all sinnes euen the least deserue eternall punishment because all sinnes offend against the eternall and infinite good Wherefore as concerning the lasting of the punishment all sinnes are punished with like punishment but not as concerning the degrees of punishments All sins are punished with eternall torments yet so as not with equal torments The seruaunt who knoweth the wil of his master and doth it not shall be beaten with manie stripes It shal be easier for them of the land of Sodom in the daie of iudgement than for thee Al sinnes are not equal Here the Stoicks obiect That al sinnes or vices are ioined with anie one vice and therefore all are alike and equall But neither is this consequence of force whereas also things vnlike and vnequal maie bee ioined together neither is the antecedent graunted That seemeth to be proued by the saying of Iames cap. 2. He that faileth in one is guilty of al. But Iames saith not that all sins or vices concur and are ioyned with one but first that in the breach of one point the whole law is violated as the whole bodie is said to be hurt when one part is harmed Then that there concurreth with euery sin the fountaine or cause of al other sins that is the contempt of God And this euil beeing seated in the hart doth violate the loue of God and so al other parts of our obedience towards God For no woork which proceedeth not from the perfect loue dread and reuerence of God can agree with the Law of God or please God And yet haue we experience that this hindereth not but that he which is infected with one vice may bee propense and prone to some sins more and to some lesse especially since vices themselues also are one opposite to another by the one of which contraries and not by both at one time euery man violateth vertue Neither are those principles also of the stoicall philosophers to be graunted That how farre soeuer thou goe in sinning after thou hast once past the line or middle which is vertue it is not material for the encreasing or augmenting the fault of passing beyond the line And that al vertues are alike and equall one to another so that no man is stronger than a strong man For whereas sin is a swaruing frō the middle it is manifest that how much greater the swaruing is so much is the sin more grieuous And that vertues are both in the same in diuers men otherwhile greater otherwhiles lesser euen as much as the qualities of the body are different in degrees experience doth witnes Wherfore in the iudgemēt of god also there are degrees put aswel of punishmēts as of sins 2 Obiect Gods great mercy his iustice neither impeached by other in punishing sin with eternal punishment Hee that is exceeding merciful doth not punish all sinne with exceeding and extreme punishment neither is to al eternitie angrie with sinne or looketh vpon the torments of his owne woorke For extreme iustice which doth strictly follow right and lawe in punishing admitteth no fauourable equity which yet mercie especially exceeding mercy doth vse and shewe But God is exceeding mercifull Therefore hee doth not punish all sinne with exceeding that is euerlasting punishment Or God punisheth all sinne with extreme punishment Therefore hee is not mercifull Auns First wee are to distinguish the ambiguitie of the Maior Hee that is exceeding mercifull doth not inflict exceeding and extreme punishment that is except his iustice require it But that God should punish all sinne with euerlasting punishment his exceeding iustice requireth which is Psal 5.5 earnestly and exceedingly to hate and punish all whatsoeuer is not agreeable to his Lawe So that except hee did punish it with sufficient punishment hee should not bee mercifull but light and cruell Secondly wee deny the consequence of the reason because it is a sophisme reasoning from that which is not the cause as beeing the cause For the iudge is not therefore vnmercifull for that hee executeth a robber on the wheel because he doth it according to iustice neither is delighted with the torment and death of a wretched man but had rather he were saued if so the Lawes permitted Right so God according to his infinit wisedome euen in inflicting extreme punishment on all sinne doth notwithstanding shewe immeasurable and manifould mercy and contrariwise in shewing exceeding mercy doth most straitly and exactly execute his iustice For 1. He punisheth our sinnes sufficiently and fullie not in vs but in his onely begotten sonne our guilt being translated on him 2. He offereth remission of sinnes and grace to al men who receiue his Son the Mediator with true faith and conuersion 3. Hee woorketh also that faith and conuersion by his spirit in the Elect. 4. Hee preserueth his elect in afflictions 5. At length he fully deliuereth them And all these things hee doth of his free mercy not bound or obliged thereto by any merite of ours 6. He is not delighted with the destruction of the reprobate who refuse that grace offered but by differring their punishment and by other great and diuers benefits he inuiteth them to repentaunce Wherefore the execution of Gods iustice is not repugnaunt to his mercy neither doth his mercie take away or make breach of his iustice but they are both coupled with a marueilous temperature in preseruing and sauing vs. How God is said remit nothing of his iustice and yet to be mercifull 3 Obiection is against this That god doth so exercise his mercy as he doth not thereby make breach of his iustice He that remitteth nothing of extreme iustice is not at all merciful but onely iust God remitteth nothing of extreme iustice because hee punisheth all with a sufficient punishment Therefore God is onely iust and not mercifull Aunswere We deny the Minor For god giueth vs his Sonne and punisheth him for vs of his meere mercie not of any right not bound thereunto by anie merites of ours Besides the Maior of the second Obiection is to be distinguished
It is the propertie of him that is merciful to exercise mercie tru on beleeuers and such as are penitent 1 Reply It is the propertie of him that is mercifull to pardon men whether they be penitent or not penitent Answere This is a false definition of mercy 2 Reply Faith and repentance are not the cause of mercie Therefore by this aunswere neither should the penitent obtaine mercy that is deliuerance from death Aunswere I graunt that faith and repentance are not the cause of mercie and that it is not done for their repentance but for the satisfaction and punishment of Christ only yet with this condition that we apply this by a true faith vnto our selues and repent Reply Naie neither on the penitent doth God exercise mercie For if god punish all sinnes with sufficient punishment in Christ he is not mercifull Aunswere I deny the consequence of this proposition because he gaue vs his Sonne freelie who should satisfie for vs. This satisfaction did the Gospel adde God remitteth freelie our sins in that he giueth vs freely that recompence which he taketh for them 4 Obiection Hee that remitteth not without all recompence doth not remitte freely and so not of free mercy God remitteth not without all recompence Therefore hee remitteth not freely Answer God remitteth not vnto vs our sinnes freely in respect of christ but freelie in respect of vs because hee exacteth nothing of vs and freely giueth vnto vs Christes satisfaction Although then he wil haue satisfaction to be made by another euen by Christ yet doth he remit vnto vs our sins freely because he as it hath been said giueth vs Christ of his free mercy who might satisfie for vs and from him proceedeth this satisfaction and application of it vnto vs. For he causeth vs both by his election the satisfaction of Christ freely giuen of him vnto vs by the giuing of his holy spirit to receiue Christ by faith and this he doth for no other cause but only of his free mercy Yee are saued by grace First because satisfaction is not made by vs. Secondly because the price for sinnes is imputed vnto vs. Reply What mercy god extendeth to the wicked against that which was aunswered to the second Obiection that is that the mercy of God is extended also to the wicked The Prophet Ieremy saith Forgiue not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the reprobate Aunswere 1. It is true when God denieth his mercy vnto them repenting and except he haue iust cause why hee doth not saue all But God hath most iust cause why he suffereth some to perish euen the manifestation of his iustice and power in punishing the wicked 2. It is to bee vnderstoode of that degree of his mercie which he sheweth towardes his chosen euen of this mercy whereby he giueth them remission of sinnes his holy spirit and life euerlasting But it is not to be graunted concerning that generall mercie whereby hee guideth and gouerneth all creatures Replie against that which is saide in the same Aunswere to the Second Obiection That God is not delighted with the destruction of the wicked The Lorde saith in Isaiah Ah I will ease me of mine aduersaries Therefore God is delighted with the destruction of his enemies Aunswere These and the like speeches are spoken after the order of men by an anthropopathie or humane affection and by them is signified That God will the execution of his iustice but is not delighted with the death or destruction of men as beeing his creatures It is requisite that this doctrine bee knowen in the Church That knowing howe great an euil sinne is The vse of this doctrine of sinne in the church wee maie yeelde the praise of iustice vnto God who doth most seuerelie punish it and that we maie abhor al sinnes with our whole heart and desire the more earnestlie to bee fensed and defended of God against all sinne and that not extenuating or lessening anie wee flatter our selues in a conceit of our owne righteousnesse or in hope of escaping that measuring our sinne by the Law of God neither esteeming euill good or good euill wee loose our consciences when God bindeth them or binde them when God looseth them and acknowledging the remnant of sinne in vs and our manifolde fallings we should not despaire of pardon flieng to God the mediatour with bouldnesse that also we maie be able to discerne our selues from the wicked and prophane men in whom sinne raigneth and from all those that sinne against the holie ghost and that wee maie conceiue in our minde hope and confidence of Gods mercie that we laie not the cause and fault of our sinnes destruction on God but remēber that it is to be sought in our selues that knowing there are degrees of punishments sinnes we ad not sinnes to sinnes but consider that lesser sinnes shal be punished with lesser punishments and greater with greater that remembring the sins of the parents are punished also in their posteritie wee spare not onelie our selues but our posteritie also in auoiding sinne that wee maie giue and render thankes vnto God for this benefit that hee for his own glorie and the gathering and saluation of his Church doth maintaine and continue also amongst the wicked some order of vertue and discipline And last of all that true and perpetuall thankefulnesse maie be kindled in vs towardes God and his Sonne our Lord Iesus Christ in that he hath deliuered vs frō these great euils sinne and the paines and punishment of sinne OF THE CREATION OF MAN The necessity of this Doctrine SEEING that God would especially open manifest himselfe in the creatiō of angels men necessary for man is the knowledge of himselfe both for that God wil be knowen by his own image which he engraued in mans nature also because without it we neither aspire nor attaine to that end to the which we were created Now the knowlege of our selfe is two-fold That is of man vncorrupted such as hee was made of God shal be after his restoring accōplished of man fallē into sin corrupted such as he now is The first is of the excellency and happines the other of the misery of mankind Now this common place is annexed vnto the former of sinne 1. Because when it is proued that there is sinne Why it is placed next the discourse of sinne and that the nature of man is sinfull the question straight ariseth whether God created man subiect to sinne And if not so how then For out of the doctrine concerning Original sinne this obiection seemeth to follow Man is a sinner Man was created of God Therefore God created man a sinner Whereunto our answere is that it is a fallacie of the Accident or that more is brought in the Conclusion than was in the Antecedent Secondly This place is annexed that it may be vnderstood
be obiected that this honor is proper vnto Christ to be the image of god Coloss 1. and Hebr. 1. it is well knowen that Christ is after an other sort the image of god than other men For hee is in respect of his Diuinitie the image not of himselfe neither of the holy Ghost but of his eternall father coeternal and consubstantiall and coequall with his Father in essence essential properties and workes and is that person by which the Father doth immediatly reueal himselfe in creating and preseruing all thinges but chiefly in sauing the elect Secondly In respect of his humane nature he is the image of God that of the whole Trinitie because the three persons together bestowed on Christs humanity these giftes properties maiestie which are the image of God Now albeit this image of God is created finite not immense yet doth hee by many degrees and in number of gifts as in wisedome righteousnes power glorie far excell al Angels men after a peculiar maner resembleth the fathers nature and wil vnto vs in doctrine vertues actions because as the human nature which he took vnto him so all the properties actions thereof are proper vnto the Substantiall coeternall word of the eternall father Iohn 14. Philip hee that hath seene me hath seene my father Beleeuest thou not that I am in the father the father in mee The wordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me he doth the workes Angels holy men are termed the image of god as wel in respect of the son the holy ghost as of the eternal father as it is said Let vs make man in our image according to our likenes that not for the likenes or identity of essence or some equality but for the agreeing of some properties not in degree or essence but in kind imitation which are essential infinit in god but in the creatures finite accidental that is qualities motions framed in thē by god to represent in some sort his nature They also who as in time past the Anthropomorphitae will haue the image of god to be the forme of mans body Adam not the image of God according to his bodie but according to his soule say that whole Adam was made to the image of God and therefore according to his body also But they perceiue not the vsual maner of speaking of a person composed of diuers natures which is called The communicating of properties when that is communicated to the whole person in the concrete which is onely proper to one of the natures as in the same place Adam was made a liuing soule Now as the scripture mentioneth the nature of the soule so also doth it mention such an Image of God as agreeth not vnto the bodie Again they obiect Christ is the image of god The faithfull not in al thinges like vnto the diuinitie in which they are like Christ because Christ himselfe in his body was not like vnto God but vnto man But the faithfull beare in their bodie the Image of Christ Heb. 2. 4. Philip. 4. Therefore the body also is the image of Christ There are 4. terms in this Syllogism because christ is not in his body but in his Diuinity the image of his father in soul or in the gifts or properties thereof actions he is the image of the whole Diuinity or godhead Wherefore the image of god is in the faithful the same which the image of god is in Christ neither are they in all thinges like vnto the godhead in which they are like Christ because there is somewhat in Christ besides his Diuinity the image of the Diuinity which is in the soul that is his body which hath an affinity not with the diuine nature but with the nature of our bodies Again they say The frame of mans body is made with admirable skil cunning wherefore there shineth in it is beheld as in an image the wisedom of the creator But it foloweth not hereof that the body is the image of god For so should al things be made to the image of god seing that in al gods works his power wisedome goodnes doe appeare which yet the scripture doth not permit which setteth out onely the reasonable creatures with this title commendation placeth the image of god in those things which belong not to the body but to the soul Here also question is made concerning the place of the Apostle 1. Cor. 11. Man is the image glory of god How man is said of S. Paul to be the image of god and not the woman but the woman is the glory of the man where Paul seemeth to attribute the image of god onely to man and to take it away from the woman But the Apostle meaneth that man only is the image of god not in respect of his nature being partaker of diuine wisedome righteousnes ioy neither in respect of his dominiō ouer other creatures for these are common to man woman but in respect of ciuil domestical ecclesiasticall order Gen. 3.1 Cor. 14. 1. Tim. 2. in which he wil haue the publick gouernmēt administratiō to belong vnto the man not to the womā Quest Seing that mā was made to the image of God it is demanded whence came this state in which now we see all things contrary Ans From the sinne of our first Parents OF THE FIRST SINNE Next vnto the place of the image of god is adioyned the place of the first sinne For seeing man was created to the imade of God that is perfectly wise perfectly righteous perfectly blessed the questiō hath been not without cause in all times whence this present estate of man commeth wherein he except he be born again by the holy ghost cannot do other than sin and be obnoxious to calamities of all sortes and at length to death it selfe To this question answere cannot be made but out of the doctrine of the Church onely which is that all this confusion and miserie floweth from the first sinne of our first Parents We must see therefore what that sinne is concerning which fower thinges especially come to bee considered 1 What it was 2 What the causes thereof 3 What the effectes 4 Why god permitted it 1 What that first sinne of Adam and Eue was The manifoldnes of the first sinne 1 In pride against God IT was diuers and manifolde and many and most grieuous sinnes are seene in that first sinne 1. Pride against god ambition and an admiration of himselfe For man not content with that state wherein god had placed him desired to bee eequal with God This doth God charge him with when he saith Behold the man is become as one of vs to know good and euill 2 In incredulitie contempt of Gods iustice 2. Incredulitie and vnbeliefe and contempt of Gods iustice and mercie because
witnesseth that it sufficeth for the libertie of the creature if the will be inclinable of it selfe to the contrarie of that which it chooseth and doth of it owne accord choose that which the minde either liketh or disliketh And hence also is that dissolued that they say that man is not iustlie punished of God if he coulde not auoide his fall For he that sinneth willingly or doth drawe on himselfe the necessitie of sinning is iustly punished his owne conscience accusing him neither is it vniust that hee is forsaken of God and depriued of the grace of the holy ghost who wittingly and willingly casteth it away and that hee suffer the punishment of this his ingratitude and contempt of God although he cannot God forsaking him doe otherwise For none is forsaken of God except he be willing to be forsaken As Math. 18. It must needes bee that offences shall come but woe be vnto that man by whom the offence commeth At length they say that God is made cruell enuious and far from bountie and mercie Gods denial of grace no crueltie but a way to greater mercie if hee did not bestow that grace vpon man without which he knew man could not stand or coÌ„sist in temptation yet would haue him tempted of the Diuel But these and the like tauntinges and reprochinges of the woorkes and iudgementes of God out of doubt are ioyned with great impietie because they ouerturne that grounde and principle which is the first degree step to godlines reuerence towards God that is that whatsoeuer God doth it is good and iust not disagreeing from his nature and lawe whether the reason thereof bee knowen vnto vs or vnknowen Wherefore this aunswere should suffice that it disagreeth not from the mercie and goodnesse of god whatsoeuer hee doth But there is not want also of other answers As that that deniall of grace doth not disagree but verie well agreeth with the mercie and bountie of god when god will haue this to bee an occasion of bestowing a greater grace and benefite as it is apparant in the fall and restoring of man Againe that that is not disagreeing from mercie or any other vertue which doth appertaine to the manifesting of the glorie of the chiefe good which is god For although it bee mercy not to reioyce in the ruine or destruction of his creature yet mercie ought not to fight with iustice Now it is iust that more regarde shoulde bee had of the chiefe good that is god both by himselfe and by others than of all the creatures Wherefore very well doe agree together in god his mercie which will not the death of a sinner and his iustice which suffereth mankinde to fall that by his fall the seueritie and goodnesse of god may appeare The second degree is in man fallen into sinne The second degree of lâ—bertie after the fall in man not regenerate and being vnregenerate In this state the will verily doth worke freely but yet is carried to euill onely and can doe nought else but sinne except it bee regenerated by the holy ghost Or shorter It is the fitnes pronenesse in man after his fall beeing vnregenerate to choose onely euill The reason is because men by the first Parentes fall are destitute of the true knowledge of god and of all inclination to obey him Therefore no actions of the vnregenerate be they neuer so notable can please god seeing they are not referred to this end that god may bee honored by their obedience This blindnes and corruption of mans nature doth the scripture liuely depaint out in very many places Al the thoughts of man are euil Psalme 59.11 2. Cor. 3.5 Ephe. 2.3 Iere. 13.23 Math 7.18 We are not able of our selues to think any good thing We vvere by nature the sons of vvrath Can the black Moore change his skin Then may ye also doe good that are accustomed to doe euil An euil tree cannot bring forth good fruit Wherfore the wil ability to do good workâ— is no more in the vnregenerats power than their creation The libertie which is in man now after his fall and not yet regenerated and recouered is the very bondage of sinne This libertie of the vnregenerate is the most wretched seruitude of sinne and very death in sinnes whereof the scripture treateth in many places as Iohn 8.34 Whosoeuer committeth sinne is the seruant of sinne Rom. 6.16 Know yee not that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnes 2. Pet. 2 19. Promising vnto them libertie are themselues seruants of corruption Free will to outward good action without an inward faith and obedience is not freewill to good 1 Obiection Nothing more easie saith Erasmus than to keepe a mans hands from stealing Againe Socrates Aristides manie others haue shewed and exercised manie vertues Therefore they had free will to good before regeneration Aunswere 1. This is an ill definition of a good worke and of free wil to good which is a power of yeelding obedience pleasing to God The vnregenerat steale within by their lust and desire though not by outwarde fact That the vnregenerate contain their hands that is obserue outward Disciplin this is also Gods benefite who by his generall prouidence gouerneth also the heartes of the wicked and bridleth their inbred wickednes that it breake not forth and effect that which it would But hereof it foloweth not that it is easie to begin inwarde obedience or that to contain their hands from stealing is simply a good worke The outward actions good in themselues are made euill by want of an inward faith Neither are those good works before God that is pleasing vnto God which haue not ioined with them faith and inward obedience But faith and inwarde obedience coulde not be in them because they were not regenerated Replie 1. The workes of the law are good Heathen men did the workes of the lawe therefore the workes of heathen men were good And by consequence heathen men also or vnregenerate haue libertie of doing good Wee answere to the Maior by a distinction The works of the law are good true by themselues but they are made ill by an accident so are these workes of the lawe made ill by an accident of the vnregenerate because they are not done by them for that ende and after that sort which God commanded The remnants of spirituall life in the vnregenerat are not sufficient to make their workes good Replie 2. There remain also manie true notions in the minds of the vnregenerat concerning god and his will the right ordering of their life Wherefore the will working according to these notions and the direction of true reason doth not sinne but worketh well Answere first Those legal notions whether they belong to the first or to the second table of the Decalog they
his law therfore euen the least sin meriteth eternal abiection and casting away Most certainelie both in respect of his iustice which abhorreth and punisheth whatsoeuer is not agreeable vnto it and in respect of his truth because hee had denounced before that he woulde punish men if they obeied not his commaundement God therefore seeing he is true doth neuer change this his sentence 1 Obiection But the wicked florish here Aunswere The wicked florish but for a short time to bee cast at length into eternal tormentes except they repent Yea in this life also they are punished First they are miserablie vexed with the torments and terrors of conscience which in the reprobate are the beginning and sense of eternall paines 2. Euen those good things which they vse with greatest pleasure serue for their punishment and destruction and verilie so much the more how much the lesse they know and acknowledge them for a punishment For it is a most grieuous punishment not to receiue gods gifts in respect of gods promise nor to know the right vse of them neither with his giftes to receiue a will and abilitie also to vse them well For if these thinges concurre not in the fruition of good things mens sinnes and punishment must needs be the more encreased and exasperated and thereby except there come conuersion eternal destruction or death is certainely purchased 3. They are afflicted with other punishmentes also most grieuous oftentimes yet with more grieuous in the life to come where it shal bee a continuall death not to bee dead 2 Obiection But God made not euil and death Aunswere The euils of sin and punishment had not come if man would He made them not in the beginning and further also after the beginning neither euill nor death shoulde haue beene except our selues had woulde For they ensued on the voluntarie sinne of man God forcibly inflicting them as a most iust punishment 3 Obiection If God punish sinnes with present and euerlasting punishments he punisheth the same twise is vniust but God punisheth sinnes with present and euerlasting punishmentes therefore he punisheth the same sinne twise and is vniust Answ The Minor is to be distinguished for it is but one punishment but hath seueral parts For present punishments are the beginning of euerlasting because they are not sufficient to satisfie Gods iustice 4 Obiection If God punish sinnes with eternall punishments Then either all of vs perish or Gods iustice is not satisfied Aunswere If God should punish our sinnes in vs with eternal punishments we should all perish neither should we euer recouer vs thence but hee doth not so punish them in vs neither yet is Gods iustice impeached or violated because hee punisheth our sinnes in Christ with a punishment temporall but yet equiualent to euerlasting This equability doth the Gospel adde vnto the rigour and seueritie of the law 5 Obiection The iustice of God permitteth not that the same sinne be twise punished but our sinnes are most fullie punished in his sonne and this punishment is imputed vnto the godlie or beleeuers Therefore the same ought no more to bee punished in the godlie and so they are vniustlie afflicted Aunswere The afflictions of the godly are not punishments and satisfaction for their sinnes but onely fatherly chastisementes and the Crosse whereby they are brought to humility Which that it may bee better vnderstoode wee are necessarily here to speake of afflictions or calamities OF AFFLICTIONS The chiefe questions are 1 How manie kindes of afflictions there be 2 What be the causes of them 3 What comforts are to be opposed against them 1 How manie kindes there be of afflictions SOme afflictions are temporal and some eternall Eternal are the tormentes of the soule and bodie proper vnto the wicked into which all the Diuels are to bee throwen and all wicked men who are not conuerted in this life The qualitie of these tormentes is expressed when they are called in scripture a worme fire horror euerlasting torment likewise euerlasting death which is not a destruction of the bodie and soule or a perpetuall senselesnes but an infinite and endlesse continuaunce of those tormentes which the wicked in this life dispairing begin to feele or it is neuer to be dead yet to die continually that is to liue forsaken and abiected of God subiect to all tormentes both of bodie and soule But wee are here to collect testimonies of scripture against Epicures of which heard not a fewe are found euen in the Popes court thereby to demonstrate that the pains torments of the wicked both in bodie and soule Why the punishment of sinne ought to bee eternall shal be eternal 1. Isai 66.24 Their worme shal not die their feare shal not be put out Mar. 9.43 Into hell into the fire that neuer shal bee quenched where their worme dieth not the fire neuer goeth out Mat. 25.41 Go into euerlasting fire which is prepared for the Diuel his Angels 1. Pet. 4.18 If the righteous scarcelie be saued where shall the vngodlie sinner appear Mat. 10.28 Feare him who can cast both bodie soul into helfire The soul is the cause fountain of sins the body as a thing without reason and brutish doth execute that which the soul sheweth commandeth wherefore both the author instrument of sins shal be punished 2. The reason also why the paines and punishments of sins should be eternal infinit is euident because for sin committed against the infinit good an infinit punishment is iustlie exacted neither coulde there be made by anie temporall punishment of a meere creature sufficient satisfaction vnto gods infinit eternal iustice therefore the temporal punishment of Christ that it might be sufficient to deliuer the elect was to be equiualent to eternall pains Here the Epicures obiect He that is exceeding mercifull How Gods mercie and his iustice stand together in inflicting eternall punishment cannot behold the eternal torments of his creatures much lesse inflict such on them God is exceeding merciful because his mercie doth far exceed our sins Therefore he doth not suffer his creatures to remain in eternal torments Answ The Maior is true when exceeding most exact iustice such as is in god doth not exact require that exceeding sinne haue exceeding punishment Replie Exceeding strict iustice doth not stand with exceeding mercie because that admitteth no mitigating equabilitie In God is exceeding iustice therefore not exceeding mercie Answ Both the Maior and the proofe thereof is false Because God punishing of his exceeding iustice our sin with exceeding punishment doth notwithstanding shewe exceeding equability and fauorablenes whiles he translateth the punishment thereof from vs laieth it vpon his sonne They frame also the same reply on this wise With him that followeth extreme or strict iustice mercie and equabilitie hath no place But god in punishing sinnes foloweth strict iustice Therfore he is not merciful To which we answer 1.
The diuel goeth about like a roaring Lyon 3. The triall in exercise of godlines 3. The trial or exercise of godlines that we may bee established and go forward in spiritual gifts and that both vnto our selues others our hope faith patiēce may be made known Eccle. 34.10 He that hath not been tempted what knoweth he So then it is apparant that glorying in prosperity is but vaine Rom. 5.4 Experience bringeth hope 4. 4. Particular defects in the godlie Particular defects and fallings in the Saints Diuers haue diuers defects and therefore Gods chastisements also are diuers God sheweth that hee is angry also with the sinnes of the godly and is desirous that they returne from them The scriptures are rise and ful of examples hereof As in Dauid when he numbred the people when he committed adultery and added murther vnto it God shewed his wrath in plaguing the people for the former and in taking away by death the child borne in adultery hee shewed his anger against his adultery Againe hee shewed how desirous hee was to haue him rise againe by sending his Prophet to make his sinne knowen vnto him and so to call him to repentance So many times dealt he with the Israelites also whose often falling as also Gods often recalling them is in the Scripture frequent 5. The confirmation or testimonie of their doctrine in their martyrdomes Ioh. 21.18 5. The confirmation and testimony of the truth by their martyrdome 6. Their glorious deliuerie Peter is foretold by what death he should glorifie God and confirme the doctrine of Christ which he preached 6. The glorious deliuery that is the manifestation of the immeasureable wisedome power mercy and iustice of God in the miraculous wonderful deliuerance of the church God bringeth his into extreme dangers findeth out sheweth a waie of deliuery where no creature could saue or deliuer them 1. Sam. 2.6 He bringeth down to hel and bringeth back againe 7. The making of a conformity between the members and Christ their head 7. A conformitie between them and Christ both in afflictions in glory 2. Tim. 2.12 If we suffer with him we shal also raign with him Rom. 8.29 Those which he knew before he also predestinate to bee made like to the image of his sonne Ioh. 11.16 and. 16.20 Mat. 10.24 The seruant is not greater than his Lord neither the Disciple aboue his master 8. The afflictions of the godly in this life are a testimony confirmation of the iudgement and life to come 8. A confirmation of the life to come Because the iustice and truth of God requireth that at length it goe wel with the good and il with the bad But this commeth not so to passe in this life Therefore there is remaining yet another life And hence we are to aunswere the argument which the worlde vseth against the prouidence of God The Church of God say they is not the Church because it is oppugned throughout the whole woorld and troden vnder foote of al men Answere This argument maie bee wel inuerted on this wise The company of those that embrace the doctrin of the Prophets and Apostles are in a good cause vniustly oppugned and afflicted by the wicked and reprobate Therefore they are the true Church and the people of God and are to be at length certainly fullie and gloriously deliuered the wicked being cast into eternal tormentes For God is iust and true Therefore he wil be one daie a reuenger of those iniuries whereby not onely the Godly in this life are hurt but the glory also of God himselfe is by the wicked obscured and darkened and troden vnder foote 3. What are the comforts and consolations which are to be opposed against afflictions OF comforts in afflictions some are proper vnto the Church some are common to it with Philosophie Comforts in afflictions Proper are the first and two last of those which shall be recited The rest are common and that but in outwarde shewe onely and in name Remission of sins and reconciliation vnto God but not beeing further entered into and discoursed of 1. Remission of sinnes and reconciliation vnto GOD. This is the ground and foundation of the rest Because without this wee cannot rightly apply the rest vnto vs neither reape any comfort from them But if this bee well setled the rest follow of their owne accorde For they who are not certaine of the remission of their sinnes alwaies doubt whether the promise of grace belong vnto them but he who is certaine of this knoweth that the anger of GOD punishments and eternall death are taken away and that those euils which are laide vpon him are no punishment but a fatherly chastisement Roman 5.1 Beeing iustified by faith we haue peace toward GOD. Againe If when we were enemies we were reconciled to GOD much more beeing reconciled wee shall bee saued Roman 8.3 If GOD be on our side who can be against vs The reason is because take awaie the cause and you take awaie the effect take awaie sinne and the punishment also of sinne is taken awaie 2. The necessitie of obeying GOD 2. The necessitie of obeying God and the loue which we ow him and the loue due vnto him The Godlie knowe that they must obey the fatherly wil of GOD in suffering euils both bicause he wil that they suffer them and also because he hath so deserued of them as that they ought for his sake to suffer far greater and lastly because they are his fatherly chastisemēts Iob. 2.10 Shall we receiue good at the hand of God and not receiue euill Psal 3.9.9 I held my peace because thou diddest it Iob. 1.21 Blessed be the name of the Lord. The Philosophers also say that it is patiētly to be suffred which can not be altered or auoided and that it is foolishnes to kicke against the prick But in the meane while they hold a fatal necessity and in suffering calamities submit not themselues to god neither acknowlege them to be a iust punishment neither suffer thē to that end as thereby to obey him And therefore they find either smal or no comfort at al hereof 3. The worthines of vertue 3. The worthines of vertue that is of obedience towards God which is tru vertu for which a man is not to cast away his courage in bearing the crosse Mat. 10 37. 16.25 He that hateth not his father and mother for my sake is not worthy of me He that seeketh to saue his soule shall leese it This dignity of vertue doe the Philosophers most of all vrge but coldly 4. A good conscience because they are destitute of true vertues 4. A good conscience The godly are assured of remission of sinnes in Christ and haue a purpose to obey God and therefore beare a good conscience vnto themselues in Christ The Philosophers comfort not theirs on this maner For the Philosophers beeing once afflicted thinketh why
doth not good fortune followe a good conscience And therefore hee murmureth against God and fretteth as did Cato and others 5. The finall causes in their chastisementes trials 5. The final causes of their afflictions and Martyrdomes Those causes are first Gods glorie The torment is lesse to the godly when they know that GOD is honoured by their sufferings and that thereby they shewe their thankefulnesse vnto him Psalm 119.75 Thou art iust O Lorde and thy iudgements are right Secondly Our saluation which is accomplished by afflictions Psalm 119.71 It is good for mee that I haue beene afflicted 1. Cor. 11.32 When wee are iudged we are chastened of the Lorde because wee shoulde not bee condemned with the woorlde Thirdly the saluation of others that is their conuersion and confirming For Actes 5. The Apostles reioyced euen because they sawe many by their ministerie to bee conuerted vnto GOD and faith to bee confirmed in others by the example of their afflictions and constancy in the truth and doctrine that they were counted woorthy to suffer rebuke for Christs name The Philosophers say It is a good end for which thou sufferest that thou maiest saue thy country and attaine vnto euerlasting renowme and glory But yet in the meane season wretched man hee thinketh what will these thinges profite me when my selfe perish But we are chastised that wee may not perish with the world 6. The comparing of ends euentes 6. The conference and comparing together of euentes It is better for a short time to be chastised of the Lord with certaine and assured hope of a glorious deliuery than to liue in plenty and aboundaunce of thinges and to be pulled from God and to run into euerlasting perdition The Philosophers conferring and comparing euils together finde but little good arising out of so manie euils 7. The hope of recompence Because the true good for the obtaining whereof they suffer euils they are wholy ignoraunt of 7. The hope of recompence Matth. 5.12 Your rewarde is great in heauen Wee knowe that there remaine other blessinges for vs after this life nothing to be compared with these momentary afflictions Euen in this life also the Godlie receiue grater blessinges than other man For they haue GOD pacified and pleased with them and other spirituall giftes and the beginning of eternall life Therefore also corporall blessinges are profitable for their saluation Marc. 10.29 There is no man that hath forsaken house or bretheren or children or landes for my sake and the Ghospels but hee shall receiue a hundred-fould nowe at this present and in the woorlde to come eternall life Psalm 37.16 A small thing to the iust man is better than great riches to the wicked Roman 5.3 Wee reioyce in tribulations A recompence in small euils doth in some sort comfort the Philosophers but in great euils not at all because they thinke that they hadde rather want that recompence than buie it so deare the reason whereof is because the recompence is but vncertaine small and transitorie 8. The example of the Sonne of GOD. For the seruaunt is not aboue his Maister Iohn 15.20 8. The Examples of Christ and his Saintes who haue suffered before vs. And God will haue vs to bee made like to the image of his Sonne Roman 8.29 And Philip. 2.5 Let the same minde bee in you that was euen in Christ Iesus 2. Cor. 8.9 IESVS CHRIST beeing rich for your sakes became poore Let vs accompany therefore Christ in ignominy and in glory For both the thankfulnesse which we owe requireth this and seeing Christ hath died not for his owne profite but for ours why shoulde wee refuse to suffer any thing for our owne profite and commodity Likewise the examples of other holy and godly men who haue suffered with the sauing both of themselues others haue not perished in afflictions but haue beene maruailouslie saued preserued Mat. 5. So did they persecute the Prophets which haue beene before you The examples therefore of holy Martyrs doe comfort and hearten vs while we thinke that we are not better than they but rather woorse And therefore ought wee much more patiently to beare our crosse Againe seeing they haue beene preserued by GOD amiddest their afflictions and haue escaped out of them wee haue confidence also that wee shall bee preserued and deliuered because the Loue of GOD towardes his is immutable and knoweth no chaunge 9. 9. The certaine presence and assistance of goâ—â— The presence and assistaunce of GOD in all cases and chances of our life Wee know that God hath a care of vs euen in our crosse that he will defend comfort strengthen and establish vs by his spirite that wee may not through griefe and paine forsake him 1. Cor. 10.13 God doth not suffer vs to be tempted aboue our power Psal 19.15 I am with him in his tribulation Iohn 14.16 I will send you another comforter Iohn 14.23 I my father will come vnto him Ioh. 14.18 I will not leaue you comfortles Esay 49.15 Can a woman forget her child and not haue compassion on the Son of her wombe Though shee should forget 10. The final and ful deliuerie yet will I not forget thee 10 The finall and full deliuerie For as of punishment so also of deliuerie there are three degrees The first is in this life where we haue the beginning of eternall life The second is in our bodily death when the soul is caried into Abrahams bosome The third is after the resurrection of our bodies when wee shall bee both in body and soule perfectly blessed that is fully deliuered from all both sinne and punishment Ioh. 10.28 No man shall plucke them out of mine hande Rom. 8.30 Whom he iustified them also he glorified Reu. 21.4 God shall wipe away all teares from their eies Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERIE 12 Seeing then by the iust iudgement of God we are subiect both to temporall and eternall punishments is there yet any meanes or way remaining whereby we may be deliuered from these punishments be reconciled to God GOD will haue his iustice a Exod. 20.5 23.7 satisfied wherefore it is necessary that b Rom. 8.3 wee satisfy either by our selues or by another 13 Are we able to satisfie by our selues Not a whit Naie rather we doe euerie day c Iob. 9.2.3 15.15 Mat. 6.12 increase our debt 14 Is there any creature able in heauen or in earth which is only a creature to satisfie for vs None For first God will not d Heb. 2.14 punish that sin in any other creature which man hath committed And further neither can that which is nothing but a creature sustaine the wrath of god against sinne and e Psal 130.3 Iob. 4.18 25.5 deliuer others from it 15 What manner of Mediatour
that is a Sauiour Because he saueth vs from al our Å¿ Mat. 1.21 Heb. 7.25 sinnes Neither ought any safety to bee sought for from any other nor t Act. 4.12 can elsewhere be found 30 Doe they then beleeue in the only Sauiour Iesus who seeke for happinesse and safety of the Saintes or of themselues or elsewhere No. For although in worde they boast themselues of him as their sauiour yet indeed they deny the onlie Sauiour a 1. Cor. 1.13 30. c. Ga. 5.4 Iesus For it must needes be that either Iesus is not a perfect Sauior or that they who embrace him as their Sauiour with a true faith possesse all thinges in him which b Heb. 12.2 Isa 9.6 Col. 1.19.20 2.10 Isa 43.11 25. Ioh. 1.16 are required vnto saluation 31 Why is he called Christ that is annointed Because hee was ordained of the Father and annointed of the holy Ghost the c Ps 45.8 Heb. 1.9 Deut. 18.15 Acts. 3.22 chiefe Prophet and d Ioh. 1.18 15 15. Mat. 11.27 Ps 110.4 Heb. 7.21 10.21 Doctour who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption And the high-Priest who with that one onely Sacrifice of his bodie hath f Rom 8.34 5.9.10 redeemed vs and doth continuallie g Ps 2.6 Luk. 1.33 make intercession to his father for vs. And a king who ruleth vs by his word and spirit and defendeth and h Mat. 28.18 Ioh. 10.28 maintaineth that saluation which hee hath purchased for vs. 32 But why art thou called a Christian Because through faith I am a member of Iesus i Acts. 11.26 1 Cor. 6.15 christ and k 1. Ioh. 2.27 Is 59.21 Ioe 2.28 partaker of his annointing that both I may l Mat. 10.33 confesse his name present my selfe vnto him a liuely m Rom. 12.1 Apo. 5.8.10.1 Pet. 2.9.2 Tim. 2.12 Rom. 6.12.13 Apo. 1.6 sacrifice of thankfulnes and also may in this life fight against sin and satan with a free good coÌ„science afterward n 1. Tim. 1.18.19 enioy an euerlasting kingdom with christ ouer al creatures 33 For what cause is Christ called the only begotten sonne of God when we also are the sonnes of God Because christ alone is the coeternal natural son of the eternall o Ioh. 1.14 Heb. 1.2 Ioh. 3.16 4.9 father we p Rom. 8.5 Eph. 1.6 Ioh. 1.12 1. Ioh. 1.3 are but sonnes adopted of the father by grace for his sake 34 Wherefore callest thou him our Lord Because he redeeming ransoming both our body and soul from sins not with gold nor siluer but with his precious blood deliuering vs froÌ„ al the power of the diuel hath set vs a 1. Pet. 1.18 10.1 Cor. 6.20 7.23 Ep. 1.7 1. Tim. 2.5.6 free to serue him 35 What beleeuest thou when thou saist He was conceiued by the holy ghost borne of the Virgine Mary That the sonne of God who b Ioh. 1.1 17.5 Rom. 1.4 Col. 1.15 c. Ps 2.7 Mat. 3.17 16.16 is and continueth true and euerlasting c Rom. 9.5 Is 7.14 9.6 1. Io. 5.20 Io. 20.28 God d Ioh. 1.14 Gal. 4.4 tooke the verie nature of man of the flesh and bloode of the Virgine Mary by the woorking of the holy Ghost f Ps 132.11 Act. 2.30 c. Rom. 1 3. that withal he might be the true seed of Dauid like vnto his brethren in al things sin excepted a Mat. 1.18.20 Luc. 1.35 36 What profit takest thou by Christs holy conception and natiuity That hee is our i Heb. 2.16.17 Mediatour and dooth couer with his innocency and perfect holines my sins g Phil 2 7. in which I was conceiued h Heb. 4.15 7.26 that they may not come in the sight of k Psal 32.1.1 Cor. 1.30 Ro. 8.3.4 Gal. 4.4.5 God 37 What beleeuest thou when thou saist He suffered That hee all the time of his life which hee lead in the earth but especially at the end therof l 1. Pet. 2.24 3.18 Is 53.12 susteined the wrath of God both in body and soule against the sin of al mankind that he might by his passion as the onely m 1. Ioh. 2.2 4.10 Rom. 3.25 propitiatory sacrifice deliuer our body and soule from euerlasting damnation and purchase vnto vs the fauour of God righteousnes and euerlasting life 38 For what cause should hee suffer vnder Pilate as being his iudge That he being innocent and n Luk. 23.14 Ioh. 19.4 condemned before a ciuil iudge might o Psal 69.4 Is 53.4.5 2. Cor. 5.21 Gal. 3.13 deliuer vs froÌ„ the seuere iudgement of God which remained for al men 39 But is there any thing more in it that hee was fastned to the crosse than if hee had suffered any other kind of death There is more For by this I am assured that he took vpoÌ„ himself the curse which did lie on me For the death of the crosse was p Deut. 21.23 Gal. 3.13 accursed of god 40 Why was it necessary for Christ to humble himselfe vnto death Because the iustice and truth of God could by no a Gen. 2.71 other meanes be satisfied for our sins but by the very death of the b Heb. 2.9.14.15 Phil. 2.8 Sonne of God 41 To what end was he buried also That thereby he might make manifest that he was c Acts. 13.29 Mat. 27.60 Luk 23.53 Io. 19.38 c. dead indeede 42 But since that Christ died for vs why must we also die Our death is not a satisfaction for our sinnes but the abolishing of sinne and our passage into d Ioh. 5.24 Phi. 1.23 Rom. 7.24 euerlasting life 43 What other commodity receiue wee by the sacrifice and death of Christ That by the vertu of his death our old man is crucified slaine and e Ro. 6.6.7 c. buried together with him that hencefoorth euill lustes and desires may not f Rom. 6.12 raigne in vs but wee may g Rom. 12.1 offer our selues vnto him a sacrifice of thankesgiuing 44 Why is there added He descended into hel That in my greatest paines and most grieuous tentations I may support my selfe with this comfort that my Lorde Iesus Christ hath h Isay 53.10 Matth. 27.46 deliuered me by the vnspeakable distresses torments and terrors of his soul into which he was pluÌ„ged both before and then especially when hee hanged on the crosse from the straits and tormentes of hel 45 What doth the resurrection of Christ profit vs First by his resurrection he vanquished death that hee might i 1. Cor. 15.16 54.55 Rom. â—4 25 1. Pe. 1.3 c. 21. make vs partakers of that righteousnes which hee had gotten vs by his death Again we are now also k Rom. 6.4 Col. â— 1. c. Ep. 2.5 stirred vp by his
Crosse and of all his benefites Because Christ hath commaunded me and all the faithfull to eate of this breade broken and to to drinke of the cup distributed in remembrance of him with this promise g Mat. 26.27.28 Mar. 14.22.23.24 Luc. 22.16.20 1. Cor. 10.16.17 11.23.24.25 12.13 adioined First that his bodie was as certainly broken and offred for me on the Crosse and his bloud shed for me as I behold with my eies the bread of the Lord broken vnto me and the cup communicated to me and further that my soul is no lesse assuredly fed to euerlasting life with his bodie which was crucified for vs and his bloud which was shedde for vs than I receiue and tast by the mouth of my bodie the bread and wine the signes of the bodie and bloud of our Lord receiued at the hand of the Minister 76 What is it to eate the bodie of Christ crucified and to drinke his bloud that was shed It is not onely to imbrace by an assured confidence of minde the whole passion and death of Christ and thereby to h Ioh. 6.35.40.47.48.50.51.53.54 obtain forgiuenes of sins and euerlasting life but also by the holy Ghost who dwelleth both in Christ and vs so more and more to bee a Ioh. 6.56 vnited to his sacred bodie that though he be in b Act. 3.21 Act. 1.9 c. 1. Cor. 11.26 heauen and we in earth yet neuerthelesse are wee flesh of his flesh and bone of his c Eph. 5.29.30.32 1. Cor. 6.15.17.19 1. Ioh. 3.24 4.13 Ioh. 14 23. bones and as all the members of the bodie are by one soule so are wee also quickened and d Io. 6.56.57.58 Io. 15.1.2.3.4.5.6 Eph. 4.15.16 guided by one and the same spirite 77 Where hath Christ promised that he will as certainely giue his bodie and bloude so to bee eaten and dronken as they eate this breade broken and drinke this cup In the institution of his supper the wordes whereof are these e 1. Cor. 11.23 c. Mat. 26.26 c. Mar. 14.22 c. Luc. 22.19 c. Our Lord Iesus Christ in the night that he was betraied tooke bread And when he had giuen thankes he brake it and said Take eate this is my bodie which is broken for you this doe you in remembrance of me Likewise also he tooke the cup when he had supped and saide f Exod. 24.8 Heb. 9.20 This cup is the Newe Testament in my bloud g Exod. 13.9 this doe as often as yee shall drinke it in remembrance of me For as often as ye shal eat this bread and drinke this cup ye shewe the Lordes death till he come This promise is repeated by Saint Paul when he saith The cup of thankesgiuing wherewith we giue thankes is it not the Communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ h 1. Cor. 10.16.17 For wee that are manie are one bread and one bodie because wee all are partakers of one bread 78 Are then the bread and wine made the verie bodie and bloud of Christ No verily But as the water of baptisme is i Math. 26.29 Mar. 14.24 not turned into the bloud of Christ but is only a sign and pledge of those thinges that are sealed to vs in Baptisme So neither is the bread of the Lords Supper the verie bodie of k 1. Cor. 10.16 c. 11.26 c Christ Although according to the manner of Sacramentes and that i Gen. 17.10 c. Exod. 26.27.43.48 13 9. Act. 7.8 Exo. 24.8 Le. 16.10 17.11 Isa 6.6.7 Tit. 3.5 Act. 22.16 1. Pet. 3.21 1. Cor. 10.1 forme of speaking of them which is vsuall vnto the holy Ghost the bread is called the body of Christ 79 Why then doth Christ call breade his bodie and the cup his bloud or the new Testament in his bloud and Paul also calleth bread and wine the Communion of the bodie and bloude of Christ Christ not without great consideration speaketh so to wit not onely for to teach vs that as the bread and wine sustaine the life of the body so also his crucified body and bloudshed are indeed the meat drinke of our soul whereby it is a Iohn 6.51.55.56 nourished to eternall life but much more that by this visible signe and pledge he may assure vs that wee are as verily partakers of his bodie and bloud through the working of the holy ghost as wee doe b 1. Cor. 10.16.17 perceiue by the mouth of our bodie these holie signes in remembraunce of him and further also that his suffering and obedience is so certainely ours as though we our selues had suffered punishments for our sinnes and had satisfied God 80 What difference is there betweene the Supper of the Lord and the Popish Masse The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fully c Heb. 7.27 9 12.26.28 10.10.12.14 Iohn 19.30 Mat. 26.28 Luc. 22.19.20 wrought on the Crosse Then also that we by the holie Ghost are graffed into d 1. Cor. 6.17 10.16 12.13 Christ who now according to his humane nature is onely in heauen at the right hand of his e Heb. 1.3 8.1 c. Father and there will be f Ioan. 4.21.22.23 20.17 Luc. 24.52 Act. 7.55.56 Col. 3.1 Phil. 3.10 1. Thes 1.9.10 worshipped of vs. But in the Masse it is denied that the quicke and the dead haue remission of sins for the onely passion of Christ except also Christ bee daily offered for them by their Sacrificers Further also it is taught that Christ is bodilie vnder the formes of breade and wine and therefore is to bee a In canone Missae item de consecrat distin 2. worshipped in them And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus and an accursed Idolatrie 81 Who are to come vnto the Table of the Lord They onely who are trulie sorrowfull that they haue offended GOD by their sinnes and yet trust that those sinnes are pardoned them for Christes sake and what other infirmities they haue that those are couered by his passion and death who also desire more and more to go forward in faith and integritie of life But hypocrites and they who doe not truely repent do eate and b 1. Cor. 10.21 11.28 c. drinke damnation to themselues 82 Are they also to be admitted to this supper who in confession and life declare them-selues to bee Infidels and vngodlie No. For by that meanes the couenaunt of GOD is profaned and the wrath of GOD is c 1. Cor. 11.20.34 Is 1.11 c. 66.3 Ier. 7.21 c. Ps 50.16 c. stirred vp against the whole assemblie Wherefore the Church by the
commandment of Christ and his Apostles vsing the keies of the kingdome of heauen ought to driue them from this Supper till they shall repent and chaunge their manners 83 What are the keies of the Kingdome of heauen Preaching of the Gospell and Ecclesiasticall Discipline by which heauen is opened to the beleeuers and is d Math. 16.19 18.18 shutte against the vnbeleeuers 84 How is the kingdome of heauen opened and shut by the preaching of the Gospel When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull that all their sinnes are pardoned them of God for the merite of Christ so often as they imbrace by a liuely faith the promise of the Gospel but contrarily is denounced to all Infidels hypocrites that so long the wrath of God and euerlasting damnation doth lie on them as they e Ioan. 20.21.22.23 Mat. 16.19 persist in their wickednesse according to which testimonie of the Gospel God wil iudge them as wel in this life as in the life to come 85 How is the kingdome of heauen opened and shut by Ecclesiasticall Discipline When according to the commaundement of Christ they who in name are Christians but in their doctrine and life shewe themselues f Rom. 12.7.8.9 1. Cor. 12.28 aliens from Christ after they hauing beene sometime admonished wil not depart from their errours or wickednesse are made knowen vnto the Church or to them that are appointed for that matter purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church by God him selfe out of the kingdome of heauen And again if they professe and indeede declare amendment of life are g Mat. 18.15.16.17 1. Cor. 5.3.4.5.2 Thes 3.14.15 2. Ioh. 10.11 2. Cor. 2.6.7.10.11 â— Tim. 5.17 receiued as members of Christ and his Church AFter it hath beene shewed in the first part that men are become obnoxious vnto euerlasting pains and punishmentes by reason of obedience not yeelded vnto the lawe a question by and by ariseth Whether there is or bee graunted anie escape or deliuerie from these punishmentes To this question the lawe maketh aunswere that a deliuerie is graunted so that perfect satisfaction be made vnto the law and the iustice of God by sufficient punishment paied for the sinnes committed For the lawe bindeth either to obedience or that beeing not performed to punishment The performance of both which both of obedience punishment is perfect righteousnes and iustice and on both followeth the approbation allowing of him in whom that righteousnesse is Now the meanes and manners of satisfaction are two one by our selues which the lawe teacheth and the iustice of God requireth for wee haue sinned But this satisfaction deliuereth not from eternall malediction because it is neuer sufficient and finished but indureth to all eternity The other meanes of satisfiyng is by an other that is by Christ This meanes doth the Gospell shewe and the mercie of God freely offer neither yet is it repugnaunt to his law and iustice because in no place the lawe misliketh or reiecteth it This satisfaction or punishment is temporall and yet sufficient that is equiualent to euerlasting punishment and therefore a price worthie inough for our deliueraunce Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes the iustice of God and the sentence of the lawe altogether willeth and requireth that we bee admitted vnto a reconcilement with him that is be approued of God and receiued into fauour Furthermore by the questions of the Catechisme a little before propounded two things are taught concerning mans deliuerie The first is that it is possible and after what sort The second is by whom and by what maner of Mediatour it may be atchieued The places here to be discoursed of are three 1 Of Mans deliuerie 2 Of our Mediatour 3 Of the Couenant OF THE DELIVERIE OF MAN THe questions to bee considered hereof are fiue 1 What mans deliuerie is or in what things it consisteth 2 Whether anie deliuerie might be wrought after the fall 3 Whether it bee necessarie and certaine 4 What manner of deliuerie it is and whether it bee perfect that is a deliuerie from the euill both of crime and paine 5 By what meanes it may be wrought 1 WHAT MANS DELIVERIE IS THis worde Deliuerie is respectiue For all deliuerie and libertie hath a respect to somewhat to wit it is a graunt whereby any one is licensed according to honest lawes or the order of nature to be free from subiections defects and burdens not proper vnto his nature and to doe thinges agreeable vnto his nature without lette or hinderaunce The deliuerie of man an immunitie from miserie and the gilt of sinne So the Deliuerie of man is an immunitie from miserie that is from the guilt and subiection or tyrannie of sinne or it is the right and power restored by Christ to liue freely according to GODS lawe and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment For thus to liue agreed vnto mans nature in respect of his creation and not to liue thus is mans most miserable and shamefull seruitude As therefore the miserie and seruitude of man comprehendeth sinne and death or punishment so his deliuerie is a deliuerie from sinne and death or a restoring of righteousnes and life euerlasting Nowe Deliuerie from sinne is the perfect both pardoning of sinne that it may not for euer bee imputed And also the abolishing of it in vs by regeneration or newnesse of life which is begunne here but to bee perfected in the world to come Deliuerie from death is a Deliuerie both from Desperation or the feeling of GODS wrath which beeing in the wicked here begunne shall continue euerlastingly and is called euerlasting death and secondly from corporall death and all calamities and miseries by our Resurrection and Glorification In summe That Deliuerie is a full restoring of life euerlasting that is of Holinesse Righteousnesse and felicitie or perfect Blessednesse and so of all good thinges which are contrarie to those euils It is called Deliuerie because men without Christes satisfaction are helde as it were fettered in gyues and Captiues of sinne and hell 2 Whether anie Deliuerie might be wrought after the fall THis question is necessarie For if there be no deliuerie of vs out of miserie in vaine make wee question of the rest Againe there is some cause to doubt thereof to them especially The deliuerie of man possible The causes of which possibility in God onelie vnto whom the doctrine of the Gospell is vnknowen The Deliuerie therefore of man is possible And the causes of the possiblenesse thereof are in GOD alone declared in the sacred Scripture The first is his mercie and immeasurable goodnesse which that hee woulde
be fulfilled Psal 5.4 Euill shal not dwel with thee Seeing then the Lawe is not an emptie sound and doth exact satisfaction for sinne committed equall vnto the fault it is wholy necessary that we performe it if we wil be receiued of god into fauour Heere are wee met with an Obiection But wee neuer satisfie the Lawe therefore this manner of escaping punishment is vaine and imaginary We Aunswere Wee are not able to satisfie by obedience wee are by paying the penalty which the Law in most full manner exacteth for our obedience omitted Reply But the Lawe requireth obedience that is the loue of God and our neighbour Therefore it is necessarie that the Law be satisfied by obedience Aunswere The Antecedent or former proposition is to be distinguished The Lawe requireth obedience that is which was after to bee perfourmed this beeing perfourmed the Lawe was satisfyed But if it bee not perfourmed then the Lawe exacteth punishment as a satisfaction for obedience omitted For neither can satisfaction bee made by obedience for the breach of the Lawe or for omitting of obedience Because the obedience or Godlinesse which followeth the breach of the Lawe when as it is due for that present when it is perfourmed cannot at all satisfie for the debt or offence or trespasse which is past Wherefore sufficient punishment is that satisfaction which the Lawe and Gods iustice exacteth at our handes for the not perfourming of obedience that wee may bee accepted and beloued of God This beeing sette downe and resolued of further demaund is made by whome that satisfaction or punishment is to bee perfourmed The Lawe will haue it perfourmed by vs and that iustly but it yeeldeth not ability to perfourme it neither any where maketh declaration thereof But the Ghospell declareth and sheweth vs Christ by whome we may satisfie By our selues wee cannot First because the Lawe requireth perfect satisfaction it is not perfect Our satisfaction can not bee by our selues because then it woulde bee infinite and so neuer accomplished except it bee either eternall for all sinne is an offence against the infinite good If then this infinite good must bee satisfyed satisfaction must needes be made by eternall punishment which aunswereth in equality to that infinite good or else temporall yet equall to eternall and worthie to bee accepted by the iustice of GOD for satisfaction If it bee eternall then neuer shall wee bee deliuered or recouered out of punishment death and sinne beeing fullie conquered because it can neuer bee saide that wee haue satisfyed which implyeth the ende but onelie that wee are satisfieng which sheweth the perpetuation and continuing of punishment which satisfaction is such as the punishment of the Diuels and reprobate men which neuer shall haue an end Nowe for a Temporall punishment which shoulde bee aunswerable and equall to eternall there is no man by reason of manifolde imperfection who can perfourme it Secondly because dailie wee heape vp offences and debtes yea euen in our punishmentes themselues while wee doe not in them acknowledge God to be iust and iustlie to punish vs for our sinnes but murmur and fret against him Wherefore our paines and punishmentes must needes be also heaped vp and encreased For he who goeth on afterwards in offending him whom he hath heretofore offended can neuer haue him fauourable vnto him Thirdly because wee cannot deserue of God that hee shoulde pardon vs our present sinnes muchlesse our sinnes past Neither can wee pay the debt past with that which wee owe presently Since then wee are not able by our selues wee must needes make satisfaction by another Obiection The Lawe requireth OVR punishment because wee haue sinned Aunswere The Lawe requireth ours but not exclusiuely so that it doth not admit it to bee performed by another for vs. For albeit the Law knoweth not this satisfaction for our sins made by another to be imputed vnto vs but the Gospell onely reuealeth it yet no-where dooth the Lawe either exclude or disalowe it Wherefore it is not contrarie to the Lawe that another should satisfie for vs. Reply But that another should be punished for offenders is vniust Aunswere That another should bee punished for offenders is not disagreeing with Gods iustice The conditions to bee in him respected who may bee punished for another if these conditions cōcur withall 1 If hee who is punished be innocent 2 If he be of the same nature with the offenders 3 If of his own accord he offer himselfe to punishment 4 If himselfe be able to recouer out of punishment and not inforced to perish therein And this is the cause that men can not iustly punish ones offences in another because they cānot bring to passe that the partie punished shoulde not perish in the punishment 5 If hee wish and attaine vnto that ende which Christ respected euen the glorie of GOD and saluation of men A meere man is not able to suffer and satisfie for man Furthermore that other by whom we must satisfie either must be a creature onlie or God to But no mere creature be he man or not man can satisfie for man which is a sinner First because the iustice of God doth not punish in other creatures that which man hath committed But man hath sinned Therefore all humane nature which hath sinned ought to bee punished Rom. 5.12 As by one man sinne entered into the world and death by sinne and so death went ouer all men for as much as all men haue sinned Secondly because no creature at al can sustain temporal punishment equiualent to eternal By reason therefore of the infirmitie weakenesse of the creature there would not be proportion betweene the punishment the sinne and so not sufficient punishment Psalm 130.3 If thou Lord straitly markest iniquities O Lorde who shall stande Rom. 8.3 Because the Lawe was not able to iustifie God sent his sonne Deut. 4.24 God is a consuming fire Thirdly He who is himselfe defiled with sinne cannot satisfie for others Fourthly Because the punishment of a meere creature would not bee a price of sufficient woorthinesse and valewe for our deliuerie Wherefore our Mediatour must be a man yet so that he be god also Fiftly The same is also shewed by this that the deliuerie of man is wrought after a sort also by regeneration But to purge out sinne and to make fleshie hearts of stonie is the worke not of any creature but of God alone For his it is to restore the image of God in vs who first created it in vs. Seeing therefore wee haue neede of a Mediatour for our deliuerie we must nowe speake of him OF THE MEDIATOR THE doctrine concerning the Mediator is to be held The causes why this doctrine concerning the mediatour is diligently to bee obserued and diligently to be considered 1 Because it is the foundation and short sum of Christian Doctrine 2. In respect of the glorie of God that we may know God doth not of any leuity
paied for vs and imputeth it vnto vs that it maie no more bee necessary for vs to bee subiect vnto euerlasting damnation But his obedience or purity of life that is perfect loue of God and our neighbour hee perfourmed for himselfe not for vs neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it in that he is man For euery reasonable creature in that he is a creature oweth perfect conformity and correspondence to the Lawe and his creatour 2. If Christ had perfourmed his obedience vnto the Lawe for vs wee surelie should bee no longer bound vnto it as neither is it necessarie that wee should susteine euerlasting punishment for our sinnes because they were once punished in Christ 3. The Lawe and iustice of God doth not exact both together that is both obedience and punishment but the one of them onely that is either obedience or punishment The third way that Christ dooth fulfill the Law is by fulfilling of it in vs by his spirite when as he regenerateth vs by it and maketh vs able that euen in this life we may beginne both inwarde and outwarde obedience which the Law requireth of them who are reconciled to GOD and may perfourme that wholy and fully in the life to come Fourthly hee fulfilleth the Lawe by teaching it and by purging it of errors and corruptions and by restoring the true vnderstanding of the Scripture or sacred doctrine For as it appeareth by the Euangelist S. Matthew the Scribes and Pharisies had so corrupted the spirituall meaning of the Lawe wholly restraining it to bodily actions that Christ was enforced thereby to giue the right sense of manie places thereof and so by the light of the trueth to scatter the mist of their corruptions Our Mediatour was to bee true God 3 It was requisite that hee should bee God not an imaginary GOD and onely adorned with excellent giftes aboue all the Angels and Sainctes but very god by nature and that chiefly for these causes which here followe The first is that hee might bee able to sustaine the infinite wrath of GOD or greeuousnesse of punishment which shoulde bee temporall and yet equiualent to eternal paines Nowe a mere creature by reason of his infirmity woulde haue beene brought to nothing or beeing oppressed by the weight of so great a punishment would haue remained for euer subiect vnto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediatour and all the sinnes of all men which was altogether required by the infinite iustice of God it was behoouefull that that person shoulde bee of infinit strength and so to bee GOD who should suffer without falling into despaire or beeing brought vnto nothing a punishment finite in time but in greatnesse and worthinesse or valewe infinite Nowe necessarilie was that punishment finite in respect of time Because that our Mediatour might accomplish the benefite of our Redemption and nowe when it was perfectly merited apply it or bestowe it vpon vs by his forcible working that is might effectually saue vs it was necessary that hee shoulde by his power overcome death and first depell it and shake it off from himselfe These thinges coulde not haue beene doone by a meere man who of what strength soeuer hee bee cannot by his owne force or power wrastle out of the handes of Death Wherefore it was requisite that the Mediatour shoulde bee God Obiection No mere man able to perform the punishment due for sinne But a meere man was able by his obedience perfectlie to fulfill the Lawe Aunswere If wee graunt this yet that obedience coulde not haue beene a price for anothers debt because himselfe shoulde haue beene bound to perfourme it as beeing man It was required therefore that our Mediatour shoulde pay a sufficient punishment for vs which hee shoulde not haue been able to beare and ouercome Wicked men Diuels satisfie in neuer satisfiing except hee had beene withall true GOD. For not the Diuels themselues are able to sustaine the waight of Gods wrath much lesse shoulde wee men bee able to doe it Reply But all the Diuels and wicked men are constrained to beare sustaine the wrath of God Therefore creatures doe beare and sustaine it Aunswere They indeed beare the immeasurable wrath of God and sustaine sufficient punishment but so that the wrath of God is neuer satisfied by them and so they neuer recouer out of punishment For their punishment is extended to all eternitie The wicked die neuer dying But the Sonne of God did so beare the burden of Gods wrath that after he had satisfied for our sinnes hee did shake off that burden and draue it away both from himselfe and from vs. Why Christes punishment being but temporal was yet equiualent to eternal For his temporarie punishment was equiualent to eternall 1 In respect of the worthinesse of the person for the Sonne of God did suffer Acts. 20.28 God hath purchased the Church with his own blood Rom. 8.3 God hath sent his Sonne 2. For the grieuousnesse of the punishment because hee sustained the torments and the feeling or sense of the wrath of God and the horrors of death for the whole world He descended into hell Psal 18.5 The sorrowes of hel haue compassed me about Deutr. 4.24 God is a consuming fire Isay 53.10 He hath laid the iniquity of al of vs vpon him hee would breake him c. And hence is it also vnderstood why christ did so greatly tremble at death whereas many Martyrs haue without feare or trembling offered their throate to the persecutors But it was necessarie that it should be a finite punishment because otherwise there had beene no satisfaction if it had beene intended for euer The second cause is that his punishment might be a sufficient and full woorthy merit and ransome for the purging of the sinnes euen of the whole world and for the repairing of that righteousnesse and glorie which they had lost The worthines of this price must be infinit therfore so must the person also be himselfe which paieth such a price For that the creator suffered for the sinnes of the woorlde is by infinite more than the death of al the creatures and the conformitie or correspondence of all the Angels and holy men with God Wherefore the Apostles when they speake of Christs passion euer almost make mention of his Godhead Acts. 20.28 God hath purchased the Church with his blood 1. Iohn 1.7 The blood of Iesus Christ cleanseth vs from all sinne Ioh. 1.29 Behold the Lambe of God which taketh away the sins of the world Yea God himselfe in Paradise ioyneth these two Gen. 3.15 The seede of the woman shal breake thine head and thou shalt bruse his heele Wherefore not only the woorthinesse of the person himselfe doth declare the worthinesse of this price but also the multitude and greatnesse of sinnes which are committed from the beginning of the world
vnto the end among which none is so little that deserueth not euerlasting death and all of them are so euill and grieuous that they cannot bee expiated or doone away no not by the eternall punishment of any creature The third is That he may restore by his forcible operation power the Image of God in vs. The fourth is That he should make knowen vnto vs the secret wil of God concerning the receiuing of mankind againe into fauor For of this except he were God himselfe should bee ignorant so should not be able to reueale it vnto others Ioh. 1.18 No man hath seene God at anie time the onlie begotten Sonne which is in the bosome of the Father hee hath declared him The fift is That he might giue the holie ghost by whome hee might bestowe on vs mantaine and perfect in vs the benefits purchased by his death to wit remission of sinnes righteousnesse new obedience and life euerlasting For it is not sufficient for our Mediatour to make intercession for vs to be made a sacrifice to open and manifest the decree of God but it is necessarie also that he promise in our behalfe that wee shall embrace the decree concerning our redemption by our mediator and cease at length to offend God through our sinnes which is the other part of the couenant made betweene God and vs and is performed by vs that the couenant may remaine firme and ratified But this by-reason of our corruption could bee promised of no man in our behalfe except hee haue the power also of giuing the holie ghost by whom he might woorke in vs to assent and to be more and more conformed to the Lawe of God But to giue the holy ghost and by him to woorke forcibly in the harts of men faith conuersion and saluation belongeth to god alone whose also is the spirit Ioh. 15.26 Whom I wil send you from the father Obiection The partie offended cannot bee Mediatour Christ as he is God is the partie offended Therefore as hee is God hee cannot bee Mediatour Aunswere The Maior proposition is true if the partie offended be such a one in whom there are not more persons But a most cleare Testimony whereby are taught in few words those three to wit That the Mediatour is both true man and perfectly iust and true God is extant Act. 20.28 when it is said God hath purchased the Church with his blood For he is true man who sheddeth his owne blood He is perfectly iust who sheddeth it for the redemption of others He is true God to whom both the name and properties of true god are giuen which is to be a redeemer both by his merit and also by his efficacy and power and that of the church that is of the elect and chosen 5 Who is and may be that Mediatour OF the person who should be that Mediatour mention hath beene made by the way in the former question but the handling of it dooth chiefly appertaine vnto this The Mediatour was to bee God yet not the father nor the Holy Ghost That Mediatour who must be both very god and very man is not neither can be any other than the naturall sonne of god who also is the sonne of Mary that is Iesus Christ 1. Our Mediatour must be true god But god the father could not be Mediatour because he worketh not by himselfe or immediatly but mediately by the Sonne and the holy Ghost though yet he dooth all things of himselfe neither is hee the messenger or is sent but he sendeth the Mediatour Neither yet could god the holy ghost be Mediator because he was to be sent of the Mediator into the harts of the elect Therefore necessarily the sonne was to be our Mediatour 2. That which a man imparteth to others he must needes haue himselfe first But it belongeth vnto the Mediatour to conferre and bestowe grace and the name of the children of God vpon vs that is to woork that through him we might be adopted of God to bee his sonnes now this the holy Ghost doth not giue for hee is not the Sonne neither had the father it because hee was to adopt vs by his Sonne to bee his Sonnes Therefore the Mediatour himselfe was to haue the right and name of a Sonne and that not by grace onelie but by nature that is hee was to bee a Sonne by nature that hee might make vs the Sonnes of adoption Iohn 8.36 If the Sonne shall make you free yee shall bee free indeede Iohn 1.12 As manie as receiued him to them hee gaue power to bee the Sonnes of GOD. Ephes 1.5 Who hath predestinate vs to bee adopted thorough Iesus Christ vnto himself vers 6. With his grace he hath made vs accepted in his beloued 3. The Sonne alone is that person by which the father openeth his will concerning our redemption giueth his holie spirit maketh vs new creatures Therefore is the sonne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the price ransome of our redemption and the scripture ioineth the first creation with the second sheweth that we are again to be created by him by whom we were created of God 2 Cor. 5.17 Gal. 6.15 Eph 2.10 Ioh. 13. But this was proper vnto the Mediatour to be a messenger truceman betweene God vs to remake or regenerat vs by his spirit Therefore the sonne must be this Mediatour 4. It belongeth to the Mediatour to send the holy Ghost But the son sendeth the holy Ghost Therefore the sonne is Mediatour The father also indeede sendeth the holy Ghost but mediately by the Sonne the Sonne immediatly 5. It belongeth to the Mediatour to suffer die for vs. But the son is he who taking our flesh vpō him hath suffred in it died Therefore he is the Mediator 6. That the son is the Mediatour is proued by conference of reuelations prophecies in the old testament by the fulfilling of the same in the new 7. The same is proued by the works miracles which Christ wrought Ioh. 5.36 The works that I do beare witnes of me that the father sent me Ioh. 1.38 Beleeue my works 8. This is also apparant by the office of the son His office is to declare the counsail of his father whence he is called the word Ioh. 1.18 The onely begotten son which is in the bosome of the father he hath declared him Hee hath also opened vnto vs the true knowledge of god his secret wil concerning our redemption 9 By testimonies of Scriptures both others this of the Apostle 1. Cor. 1.30 Christ is made of god vnto vs wisedome righteousnes or iustice sanctification redemption Here are put the * That is wisedome is put for the maker of vs wise Iustice for our Iustifier sanctification for our sanctifier redemption for our redeemer abstracts for their concrets Iustification and Sanctification in vs before the fall were one the same thing as in the holie Angels
but now they are different and diuers in vs. For Iustification now is the imputatiō of Christs righteousnes whereby we are accounted righteous before God Sanctification is the working of a conformity with god in vs which conformitie is here vnperfect but shal be perfected in the life to come where holines righteousnes shal be againe one the same euen in vs. The sūme is In the person of the mediatour three things are to be considered which all the scripture ascribeth to Christ alone First that hee is God which many places of the scripture do confirme As Ioh. 1.2.3 The word was God All thinges were made by him Act. 20.28 God purchased the Church with his bloud Rom. 1.4 Who was declared mightilie to be the Sonne of God touching the spirit of Sanctification Rom. 10.11 Whosoeuer beleeueth in him shall not be ashamed 1. Iohn 5.7 There are three which bear record in heauen the father the word and the holie Ghost these three are one To these also are to bee added those places in which is attributed to Christ diuine worship inuocation hearing of our praiers workes proper to God alone In like manner those which attribute vnto Christ the name Iehoua Hierem. 23. Zach. 2. Math. 3. Likewise those in which those thinges which are spoken of Iehoua are applied to Christ as Isai 6.9 and Ioh. 12.40 c. Secondly that he is true man Hither belong those places which call Christ man the son of man as when Math. 1.1 he is called the sonne of Dauid the sonne of Abraham Luc. 1.31 The fruite of the wombe And when Romans 1.3 9.5 he is said to be made of the seede of Dauid according to the flesh As also to haue a bodie of flesh not to be an imaginarie but a true bodie 1. Iohn 4.2 Euerie spirite that confesseth that Iesus Christ is come in the flesh is of God Hither belong also those places which attribute vnto Christ things proper vnto man as to grow to eat to drink to be ignorant of some thing to rest to be wearie to be baptised to bee circumcised to lament reioice c. Thirdly that two natures in Christ make one person Hither are referred the places which by communicating of the properties of each nature attribute those to his diuine nature which are proper to his humane nature and so contrariwise As Ioh. 1.14 The word was made flesh Heb. 2.14 He was made partaker of flesh and bloud Act. 20.28 God purchased the Church with his bloud Ioh. 8.58 Before Abraham was I am Mat. 28.20 I am with you alway vntil the end of the world Heb. 12. Hee spake vnto vs by his sonne by whom he made the world 1. Ioh. 4.3 Iesus Christ is come in the fleshe Roman 9.5 Christ is God ouer all blessed for euer Amen 6 That there is but one Mediatour There can bee but one mediatour because there is but one natural Sonne of God THere is but one mediatour 1. Tim. 2.6 The reason is because the Sonne onely is mediatour and can performe the office of the mediatour And there is but one onely naturall Sonne of God 1 Obiect The Saintes also make intercession for vs. Therefore they also are mediatours Answ There is a difference betweene the intercession of Christ and of the Saintes who liue in the world and pray for others yea for their persecutours and for vnbeleeuers For the Saints depend vpon the merit of Christ Christ offered himselfe a suertie and a satisfier he sanctifieth himselfe for vs that is presenteth himself in our steed 2 Obiect Where are manie meanes there is not one mediatour But there are manie meanes of our saluation Therefore there is not one onely mediatour Answ The Maior proposition wee denie For it is one thing to be a meanes another thing to be the mediatour of our saluation OF THE COVENAVNT IT was said The couenant is that reconciliation which Christ the mediatour hath wrought between God and man that the mediatour is a person reconciling parties which are at variance Nowe this reconciliation in the scriptures is termed the Couenaunt and Testament which is the correlatiue that is hath a mutuall respect to the mediatour Wherefore the Doctrine which treateth of the Couenaunt is linked with the place concerning the mediatour because euerie mediatour is the mediatour of some Couenaunt and a reconciler of parties who are at enmitie The chiefe questions are 1 What a Couenaunt is 2 Whether it can be made without a mediatour 3 Whether there be but one and the same Couenaunt or more 4 In what the old and new Couenaunt agree and in what they differ 1 WHAT A COVENAVNT IS A Couenaunt in generall signifieth a mutuall promise or agreement betweene the parties who are ioined in that Couenaunt whereby is made a bond or obligation for the performance of certaine thinges on both parts solemne ceremonies and tokens beeing added thereto to testifie and confirme that promise and agreement For the making therefore declaring confirming of a Couenaunt serue mutual promises and outward signes and tokens of the Couenaunt A Testament is called the last will of a Testator whereby he at his death disposeth of his thinges what he woulde haue done concerning them this is ratified by the death of the Testator In speciall the Couenaunt betweene God and men is a mutual promise and agreement made by our Mediatour confirmed by othes and solemne tokens which we call Sacraments whereby God bindeth himselfe to remit their sins vnto them that beleeue and to giue them euerlasting life for by his son our Mediator men bind themselues to receiue this so great a benefite with faith and to yeeld true obedience vnto God which is to liue according to his will that so they may declare their thankefulnes vnto god The summe is This Couenaunt is gods bond to yeelde vs his grace and fauour and of the otherside our bond to receiue this grace by faith and to yeelde new obedience Why the reconciliation between God and vs is called a couenaunt Furthermore the name of Couenaunt and Testament shew the same thing to wit our reconcilement with God or the mutuall agreement betweene God and men This reconcilement is called a Couenaunt because as it hath been said both God vnto vs we vnto god haue promised certain things to be performed of both parts adding certaine signes and pledges of this our mutuall agreement Why also it is called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ comming between that so it might be firme and ratified It could not haue bin a Testament except Christ the Testator had died For while the Testator liueth he retaineth a right to change detract or adde any thing This reason is alleadged in the epistle to the Hebrews cap. 9.16.17 The Testament saith the Apostle is confirmed when men are dead For it is yet of no force
in the old Testament were special certaine and definite as the promises of the Land of Canaan of the Church of the gouernement and Mosaical ceremonies to be obserued in that region and nation vntil the comming of the Messias and lastly of the Messias to be borne out of that people In the new Testament there are no speciall promises of certaine corporall benefites but onely generall as that god will alwaies in this life giue his Church some abiding and resting places although it be dispersed and scattered throughout all Nations 2. They differ in a circumstaunce of the promise of grace For in the olde Couenaunt they were reconciled vnto god and saued for the Messias sake who shoulde come or be exhibited we in the newe Couenaunt are saued for him beeing come and exhibited 3. In the signes or symboles of the promises In the old were many and diuers signes and Sacramentes as the Circumcision the Passeouer the Sacrifices in the new few and plaine euen Baptisme and the supper of the Lord. 4. In the olde Couenaunt were types and figures of good thinges to come and so all thinges were the more obscure and darke in the newe is an accomplishment and exhibiting of those things and so all thinges more cleare The doctrine and knowledge of the Gospell especially nowe Christ beeing come and manifested is more bright and plentifull for that a declaration of thinges done vseth to bee more perspicuous than the fore-telling of thinges which shall bee done 5. In the olde the pouring out and effusion of the gifts of the holie Ghost is more narrow and sparing in the new more large plentifull Hierem. 31. vers 31. I will make a newe Couenaunt 2. Cor. 3.6 The olde was but for a time during vntil the comming of the Messias The newe is for euer According to that I will make an euerlasting Couenaunt with them How they differ in respect of men They differ in respect of men First For that in the olde testament the Church stood bound to the obedience of the whole Mosaicall lawe Morall Ceremoniall and Ciuill In the newe testament wee are bounde onelie to the spirituall or morall worship and the vse of the Sacramentes The Ceremoniall and Ciuil lawes of Moses binde not vs. Secondly The olde was made to one certaine Nation The Prophets therefore were sent vnto the people of Israell and to them they applyed their speeches The newe belongeth to all Nations For God will that all bee saued of what Nation language or condition so euer they bee The Apostles therefore were sent to the whole world to gather the Church of Christ out of all Nations or which is the same in the old testament the Church was tied vnto a certaine Nation In the newe it is Catholicke and vniuersall that is spread through all Nations Why the old couenant was taken for the law and the New for the Gospel Here is to be obserued that the old Couenāt is takē by a figure of speach called Synecdoche which we vse when wee take the whole for a part or a part for the whole for the law in respect of that part which was especially handled there For in the old testament the law was more vrged there were many partes thereof Contrariwise the gospel was then more obscure The newe also is taken for the Gospell because in the newe testament a great part of Moses law is abrogated and the manifestation and knowledge of the gospell is to vs more cleare and ample OF THE GOSPEL THis 19. question of the Catechisme which is cōcerning the gospel is like to the third For as that so this also sheweth that our deliuerance by the Mediator is knowen learned out of the gospel Seeing then it hath beene alreadie spoken of the Mediator we are necessarily also to speake of the doctrine in which the Mediator is declared described and offered vnto vs. That doctrine is the gospell Afterwardes wee are also to speake of the meane whereby we are made partakers of the Mediatour that meane is Faith First therefore the common place concerning the Gospel commeth to be handled which is fitly annexed to the former doctrine concerning the Mediator Couenant between god men 1. Because Christ the Mediatour is the subiect or matter of the Gospel which teacheth who what maner of Mediator this is 2. Because he is the Autor and publisher of the same For it is part of the Mediators office to publish the gospel as it is said Ioh. 1.18 No mā hath seen god at any time the only begottē son which is in the bosome of the father he hath shewed him 3. Because the gospel is part of the couenant the new couenant is often taken for the gospel The principall questions are 1 What the gospel is 2 Whether it hath bin alwaies knowen 3 How it differeth from the Law 4 What are the proper effects of the gospel 5 Whence the truth and certainty of the gospel maie appeare 1 WHAT THE GOSPEL IS THe greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which we vse Gospel signifieth 1. A ioiful message or news 2. The sacrifice which is offered to god for this ioiful news 3. The reward which is giuen to him who bringeth these glad tidings Here it is takē for the doctrin which intreateth of Christ because it declareth ioiful things euē our deliuery frō sin death or remissiō life euerlasting There is a difference also to bee obserued betweene the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the doctrine concerning Christ now manifested and is a cleare declaration of things done or of the promises nowe fulfilled by the Messias being manifested But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise and as it were a certaine shadowing out or a darke expressing of things to be fufilled by the Messias who was after to bee manifested and so is it more obscure The Gospell for so we interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the new Testament the fulfilling of the promises of the old Testament Neuertheles this difference of these words is not perpetuall neither consisting in the thing it selfe For both of them declare the same benefites of the Messias but the difference is onely in the circumstance of time in the maner of his manifestation exhibiting Ioh. 8. Abraham saw my daie and was glad Ioh. 14.5 No man commeth to the father but by me Now the Gospell is the doctrine made manifest of God by his Sonne the mediatour presently after the fall of mankind into sinne and death The definition of the Gospel promising all beleeuing and repentant sinners remission of sinnes and their receiuing into fauour and life euerlasting freely to be graunted through and for his sonne the Mediatour By which doctrine the holie ghost doth forcibly kindle and worke in the hartes of the chosen faith repentaunce and the beginning of euerlasting life Out of
generally meant The recalling of sinners vnto God is proper vnto the Gospel For this precept is proper vnto the Gospell That it commandeth vs to beleeue it to embrace the benefit of Christ and now being iustified to begin that righteousnes which the Lawe requireth of vs. Wherefore the Gospell is the preaching of repentaunce because it willeth sinners yeelding them hope to obtaine pardon thorough and for CHRIST to returne vnto GOD. It sheweth them the way howe to exercise true repentaunce and beginneth it in their hearts by the force of the holy Ghost These thinges are not doone by the Lawe but by the Gospell onely They reply Yea but the Lawe also willeth vs to beleeue and commaundeth conuersion Therefore it is not proper to the Gospell or else the Gospell is not diuerse from the Lawe Aunswere Both the Law and the Gospell commaundeth faith and conuersion to God but diuersly The Lawe dooth it onelie in general because it commaundeth vs to beleeue euery woord of God Both the lawe and the Gospel require faith that is all the promises commaundements and threatninges of God deliuered either in the Lawe or in the Gospell and that with a denouncing of punishment except wee doe it The Lawe saith Beleeue euerie woorde of God it willeth therefore that we beleeue and obey this commaundement also by which God in the Gospell commaundeth vs to returne vnto him and to beleeue in Christ But the Gospell in speciall and expresly willeth vs to embrace by faith the grace promised vs in Christ and to returne vnto God that is it saith not in generall Beleeue all the promises and denouncinges of God c. For this it leaueth vnto the Law but it saith plainely and expressely Beleeue this promise to wit that thy sinnes are pardoned thee and that thou art receaued of God into fauour by and for Christ and returne vnto GOD. Further it exhorteth vs both inwardely and outwardely by the woord and Sacramentes that wee walke woorthie of him that is doe such woorkes as are pleasing to GOD but this it dooth onely in generall and therefore sendeth vs backe vnto the Lawe which in particular and distinctly declareth what that righteousnes or obedience or workes are which God requireth of vs. 4 What are the proper effectes of the Gospell THe proper effectes of the gospell are 1. Faith Roman 10.17 Faith commeth by hearing 2. Corint 3.8 The gospell is the ministery of the spirite Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 2. Our whole conuersion vnto God iustification regeneration and saluation which are the effects of Faith For by Faith as by the instrument whole Christ together with all his benefits is receiued 5 Whence the truth and certainty of the gospel maie appeare THe truth and certainty of the gospell that is of the promise of grace appeareth 1. By the testimony of the holy ghost 2. By the prophecies which haue bin vttered by the Prophets and other holy men 3. By the fulfilling of those Prophecies which was accomplished in the new Testament 4. By the miracles whereby the doctrine of the gospel was confirmed 5. By the end or property of the doctrine of the gospel Because that alone sheweth the way how to escape death and sinne Question 20. 21. of Faith The necessitie of the true doctrine of Faith THese two questions are necessarily annexed to the former concerning the Mediator Christ the gospel For without this Doctrine of faith neither the Mediator neither the preaching of the gospell are profitable to anie but rather encrease and aggrauate their condemnation For albeit the satisfaction of our Mediatour Christ for our sinnes be most perfect and God doth testifie in his gospell that hee will accept it for righteousnesse for it receiue men into fauour yet notwithstanding all are not freed from miserie but they only who beleeue the gospell and also doe apply the merit of Christ vnto themselues by a true faith For of that condition is Christes righteousnesse made ours if wee receiue it now that receiuing is the act and worke of faith alone that is faith only is the mean whereby we are made partakers both of Christ himselfe and of all his benefites Wherefore we are diligently to learne out of Gods word what is the nature and what the propertie of faith Grace is greater than sinne in respect of the sufficiencie of Christes satisfaction not in respect of the application thereof 1 Obiection Grace exceedeth the sinne of Adam If therefore for the sinne of Adam al men are cast away much more by the grace of Christ all and not beleeuers onlie are saued Aunswere to the Antecedent Grace exceedeth and is aboue sinne in respect of the sufficiencie of the satisfaction not in respect of the application thereof Wherefore that al are not saued through the satisfaction or obedience of Christ the fault thereof sticketh in men themselues and is to bee ascribed vnto the vnbeleeuers who embrace not the grace of Christ offered but like vngratefull men reiect it But in the beleeuers onlie doth god obtaine his end and purpose when as they bee thankefull vnto God receiue the benefites of god by a true faith and celebrate and magnifie them in their whole life 2 Obiection Whomsoeuer Christ hath fully satisfied for they are to be receiued of god into fauor For so doth the Iustice of god require But Christ hath fullie satisfied for all the sinnes of all men Therefore al men are to be receiued of god into fauor or if this be not doone god shall be vniust or somwhat is derogated from christs merit Aunswere The Maior proposition beeing vnderstoode simply and without any limitation is false All are receiued into fauor for whom Christ hath satisfied to wit if they apply the satisfaction of Christ vnto themselues by beleeuing and resoluing that they are for that his satisfaction accepted of god Ioh. 3.16 So god loued the world that he gaue his Sonne that whosoeuer beleeueth in him might haue euerlasting life And hereof it appeareth wherefore all are not saued euen because all doe not apply by faith Christes satisfaction vnto them and god will haue examples to remaine not only of his mercy in his chosen but of his Iustice also in the reprobate This would not be if al without making of difference were saued Obiection Adam by one sin made al subiect to condemnation but Christ doth iustifie only some The force of Christes satisfaction is seene not in the multitude of them who are saued but in the greatnes of the benifit The force therefore is greater of sin to condemne than of the satisfaction of Christ to saue Auns We deny the consequence of this argument because the efficacie and excellency of the satisfaction of Christ is not to bee esteemed by the multitude of them who are thereby saued but by the greatnesse of the benefit it selfe For it is a greater work to deliuer and
saue euen one from euerlasting death than to make all men by one sin guiltie of euerlasting death For be it that Christ should saue euen but one man 1. It was necessarie that hee shoulde paie in a finit time a punishment in greatnesse and valewe infinit not only for that one sinne of Adam but for other infinite sinnes which followed it of which euery one also deserue infinit punishment 2. It was required also that he should purge and take away not onlie that originall birth-sinne but also infinite others 3. and should restore in vs a perfect conformitie with god Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam Againe that al are not saued by Christ the cause lieth not in the force and excellency of his satisfaction or in the merit of Christ for this in it selfe is a sufficient and ful worthie ransome for the expiating of al the sinnes of al men but the fault rather is in men who do not as much as applie vnto themselues by a true faith Christs merit as they doe apply vnto themselues the sinne of Adam both by beeing borne in it and consenting vnto it and in fostering it For the grace of God is not narrower or of a straiter compasse than sinne in respect of the sufficiencie of Christes satisfaction but in respect of the sufficiency of the application thereof which is required of men For God will not so shewe his mercie as that he will not also exercise his iustice Now the reason why God doth impute for perfect righteousnesse the merit of Christ to beleeuers onely and restoreth saluation vnto them is for that in them alone he obtaineth the end both of his creation also of his deliuerie iustification euen his praise and glorie For they only agnise this benefit of GOD and yeeld thanks vnto him for it the rest despise it OF FAITH HAVING declared the Doctrine concerning the Mediatour which is the gospell it remaineth that we speake of the meane whereby wee are made partakers of the Mediatour that is of faith without which also the preaching of the Gospell profiteth and auaileth nothing The principal questions concerning Faith are seuen 1 What faith is in generall 2 How many kindes of faith there are 3 How those kindes differ 4 How faith and hope differ and agree 5 What are the causes of faith 6 What the effects 7 To whom it is giuen 1 WHAT FAITH IS FAith in generall is a knowledge of certaine propositions a firme assent caused by the authoritie of a true witnesse who is not thought to deceiue whether it be God or Angell or Man or Experience or it is to assent firmelie to a thing knowen for the asseueration sake word of true witnesses This faith reacheth to thinges both diuine and humane Wherefore wee must giue a more restrained faith which may agree to diuine thinges which notwithstanding must bee also generall Theologicall faith therefore is a certaine knowledge firmely yeelding assent to all thinges The definition of Theological faith in general which are deliuered in the sacred Scriptures of God his will and woorkes and of sinne euen because God himselfe dooth affirme it or it is to yeeld assent to euerie word of God deliuered to the Church either in the Lawe or in the Gospell for that it is the asseueration or auouching of God himself Oftentimes it is taken for the very doctrine of the Church or those thinges whereby wee are out of Gods woorde enfourmed and instructed vnto faith or assent and beleefe Furthermore albeit there be also other certain notices whereunto we firmely giue assent as vnderstanding or apprehension of principles Science Sapience Art How faith differeth from all other kindes of knowledge Prudence for the assent comming vnto the notice doth confirme and perfect it so that what knowledge of a thing is had without assent it is imperfect and vnprofitable yet none of these are that faith especially the Theologicall such as a little before it is described For to those notices or apprehensions we doe assent either because they are naturally engraffed in our mindes or for that they bring demonstrance or some other true and certaine proofes But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophie but commeth and dependeth of a peculiar and supernaturall reuelation or diuine Testimonie That therefore which is added in the former description for the asseueration of God himselfe distinguisheth Theological faith from al other knowledges euen the most certaine And this generall definition of Theologicall faith is necessarie that wee may not thinke that out of Philosophie or such principles as are naturally knowen to all are to bee drawen reasons or argumentes sound and sufficient to confirme the articles of our faith but may know that the woord of God and those good and necessarie consequences and arguments which are framed out of it are a supernaturall light and more certaine then all though most exact and exquisite demonstrances either natural or Mathematicall of Philosophers 2 What are the kinds of faith 1 Historical 2 Temporary 3 Working miracles 4 Iustifieng What historical faith is THe difference of these kindes one from the other appeareth out of their definitions Historicall faith is to know and think al those thinges to bee true which are manifested from aboue either by voice or by visions or by any other manner of reuelation and are taught in the bookes of the Prophetes and Apostles and thus to be persuaded of them for the asseueration and testimonie of god himselfe It is called historicall because it is a bare knowledge of such thinges as God saith hee dooth or hath done or hereafter wil doe Of this faith these Testimonies of holy Scripture make mention Iames 2.19 The Diuels beleeue and tremble For the Diuel knoweth exactly both what things are written in the woorde and also what are not written Because he is a spirit witty quick and learned hee is present and seeth whatsoeuer things are doone in the church also through long experience hath known doth know the doctrin of the church to be true c. 1. Cor. 13.2 If I haue al faith so that I moue moūtains c. Which saying may be constred of al the sorts of faith Iustifing faith only excepted Act. 13. Simon Magus is said to haue beleeued to wit that the doctrine was true which the Apostles did propound Historical faith good in it selfe but made ill by them who can not applie it vnto themselues Wherefore historicall faith may be without iustifieng faith although iustifieng faith is not without it for the historical is a part of the iustifieng therefore this is good and profitable and necessarie in it selfe but is made in Diuels and men sinne by an accident for that they apply not
exercised Ioseph and taken vengeaunce on his brethren that shoulde then haue beene the best It foloweth therefore that God will no other thing after hee hath once decreed what hee will haue done but that he was able from euerlasting to haue decreed some other thing For whatsoeuer he would that from euerlasting hee woulde most freely 4 Obiection Moreouer some places of scripture seeme to intimate that the will of God may bee sometimes hindered by his creatures As Ezech 33.11 I desire not the death of the wicked Math. 23. How often would I haue gathered thee and thou wouldst not Ans These and the like places onely shew with what God is delighted to what he inuiteth calleth al but not what by his mercie spirit he hath purposed to work in euery one Wherefore this doctrine of the libertie and free will of God let vs diligently maintaine that both the glorie of god may bee vindicated from stoicall blasphemies and in vs faith hope inuocating on god and sedulitie and earnestnes in performing our duety may be established if acknowledging god most freely to gouerne all hir creatures we be neither secure in prosperitie nor in aduersitie doe cast away hope and good indeuours Lastly in the description of gods nature is put The anger of God against sinne that he is angrie and wrath with offences and sinnes Which horrible anger and wrath of god whereby hee detesteth and punisheth all sinnes although al the wicked at length too late perceiue haue experience of when they rush into eternall dispaire yet such his displeasure and indignation as god will haue to be knowen they cannot so much as conceiue who are without the Church seeing they neither iudge all those euils to be sinnes which god in his lawe threatneth hee will punish with euerlasting tormentes neither knowe the death and punishment of the sonne of god than which god could not shewe a greater token and Argument of his anger against sin The elect and chosen alone are throughly moued by a right and sauing knowledge thereof gathered out of gods punishments and threatninges to conuersion and the feare of god But the greatnes of it no man can fully conceiue according as it is saide Psal 90. Who knoweth the power of thy wrath How the conceiuing of the whole nature of God he that is instructed by the spirit goeth beyond him whom nature informeth Out of the description therefore of God before deliuered wee may vnderstand how the true God is discerned from false Gods Likewise what the knowledge of God reueiled in his word differeth from that which the heathen haue beeing deriued from the light of nature The difference consisteth first In the attributes or properties of God now expounded Secondly In the persons Thirdly In the workes of these two is to be spoken afterwardes These thinges are fullie and rightly vnderstood in the Church onely Because they are made knowen by reuelation from GOD onely wherefore they who are not of the Church doe not knowe and worship of the true GOD but an idole in steede of the true GOD. For they erre First in the attributes or properties of GOD who either knowe not and professe all or doe not rightly and fully expounde them as they are declared in the worde or else corrupt them The Heathen therefore know not the omnipotencie wisedome goodnes iustice truth mercie bountifulnesse of GOD shewed in the sauing and restoring of men by the sending of the Sonne and the holie Ghost They knowe not the death and punishment of the Sonne of GOD therefore they knowe not the grieuousnesse of GODS anger against sinne euen that hee will punish all sinne yea the least with eternall punishment Wherefore also they know not the iustice of GOD punishing all sinne with eternal pains in the wicked or with that which is equiualent to eternall in his Sonne They knowe not the Wisedome Mercie Truth of god freeing vs sinners from death and receiuing vs without breach of his iustice into fauour Iustifiyng vs sanctifiyng and glorifiyng vs in his Sonne by the holie ghost according to his promises Neither further doe they ascribe vnto god fullie and wholy his Omnipotencie Wisedome goodnesse which shineth in the creation of thinges and in the continuall preseruing of the same For of manie things they haue either none or but a darke knowledge many things they subtract and withdrawe from the prouidence and gouernement of god and attribute it to their owne wisedome industrie vertue and strengh or ascribe it to fortune and chaunce The like we are to conceiue of other attributes of god in which they are alike blinde Secondly The Church acknowledgeth three persons of one and the same Diuine Essence that is that the true god is an Essence so in number one eternall and infinite that notwithstanding it is the same and whole substaunce of the three persons to wit the eternall Father and his Coëternall Sonne and the Coëternall holy ghost But the Heathen and Pagans and other sectes doe not acknowledge three persons but as the Essence so also the person of the Godhead they professe to bee onely one Thirdly They which are not of the Church are altogether ignorant of the works of the Churches saluation namely the reconciliation of men with god iustification sanctification and full deliuerie from all sinne and miserie by the Sonne and the holie ghost Neither doe they wholy acknowlege or professe the woorkes of Creation For they doe not thinke all thinges to haue beene created of nothing by the woorde of god onely they denie all generally and each in particular euen the least to bee administred power-fullie by the Omnipotencie of God but ascribe very manie to Chaunce Fortune and humane Wisedome Wherefore seeing out of the woorkes of god as his proper affectes are made knowen both the properties or nature of the true god as also the Trinitie of persons in one godhead and therefore god and eache of the persons take their names from them and seeing those woorkes are both all and chieflie extant in the Church and are by the Church rightly and sufficiently vnderstoode hereof is necessarily concluded that hee alone who is made knowen in the woorde and the Church is the true and naturall god and that hee is to bee knowen and discerned from Idols by the woorde onely and by his benefites and reuelations exhibited to the Church as the sending of the holy ghost the redemption of mankinde regeneration sanctification and glorification concerning the which Pagans and many other sects know nothing at all 3 Whence it may appeare that there is but one god Whence first sprang the multitude of Gods ALbeit god in the beginning did as certainely declare vnto mankinde that he is but one onely as what he is yet the world by the guile and deceit of the Diuel going about to spoile god of his honour and to beare and vaunt himselfe for god and to destroy mankinde for the hatred hee beareth vnto
nothing For creation properly so called is a production of a thing out of nothing 2 Obiection Of nothing is made nothing Aunswere This principle and rule is true as concerning that order which was appointed by God in nature now created Further by such an agent as is created it selfe nothing is made of nothing but that which is impossible to a creature is possible to God the creator And it appertaineth to our comfort that God hath created all things of nothing For if he hath created all thinges of nothing he is able also to preserue vs and to hinder the attempts of the wicked yea to bring them to nothing 5 God created the world at a certaine and definite time 5 The world created at a certaine time and euen in the beginning of times not from euerlasting For first all thinges were created of nothing and therefore haue a beginning Secondly it is to bee knowen out of the sacred storie how long the world hath lasted For according to the veritie of the scripture by Luthers account they are from the creation of the world to the Natiuitie of Christ yeares 3960. and so to our time namely to the yeare of Christ 1579. there shall be yeares 5539. According to Melancthons supputation the yeares from the beginning of the world are 5541. For from the beginning of the world vnto Christ he numbreth 3962. yeares According to their supputation of Geneua from the creation of the world vnto Christ are 3942. yeares and sixe moneths There shall bee then to the yeare of Christ 1579. from the Creation of the world 5521. years and sixe moneths According to the supputation of Beroaldus from the creation of the worlde vnto Christ are 3928. yeares and so then shall bee to the yeare of Christ 1579. from the creation of the world 5507. yeares These supputations accorde verie well one with another as concerning the graunde number though in the lesser number some yeares are either wanting or abounding By these foure supputations then of the most learned of our time compared together this at the least shal be apparent that God created not the world before these 5541. yeares past and therefore it was not from euerlasting 6 The world created in a certain time 6 God created not the world in one moment but in the space of sixe daies In the seuenth day god ended all his works Obiect He that liueth for euer saith the sonne of Sirach Eccle. 18.1 made all thinges together Therefore hee made all in one moment Ans He speaketh not of a momēt of time but of the whole number of things as if he should say whatsoeuer are they are all from god by creation But the causes why god created not al in one moment are these 1. Because he would haue the creation of the matter it selfe distinct and manifest from the forming and fashioning of the bodies of the woorlde which consist of it 2. Because hee woulde shewe his power and libertie in producing and bringing forth whatsoeuer effects he could that without naturall causes while hee yeeldeth light to the woorld maketh the earth fruiteful bringeth plants out of it euen before the Sun Moon were made 3. He would this way shew his goodnes and prouidence whereby hee cherisheth his creatures and prouideth for them not yet borne bringing beasts into the earth full of plants and food and men into the world most stored and fraught with al thinges apperteining to the necessitie and delight of life 4. He would by that order and course of creation hold vs not in an idle but diligent consideration of his works which also by the consecration of a sabbaoth he hath consecrated to all mankinde 7 All things of the world created good 7 God created all thinges most wisely verie good that is euerie thing in their kind and degree perfect Gen 1.31 All thinges were verie good Wherefore god was not the cause of sin or deformity but sin came into the world by man Obiect Death is euil Likewise it is said There is no euil which the Lord hath not done Amos. 3.6 Ans 1. God at the first creation made all thinges good the euil both of crime or essence of pain or punishment ensued vpon mans disobedience 2. Death calamities are euil in respect of the creature which suffereth them and in the iudgement of flesh but they are good in respect of god who iustly inflicteth them for sin doth purge out that sin in the godly by chastisements Wherefore after the fall of man god was the author of pains punishments because they are in a respect consideration good but sin he doth not cause but onely permit 3 For what cause god created the world THe endes of the creation of al thinges are some general The ends of the creation of the world 1 The glorie of God some speciall and subordinate 1. The first and chiefe end is the glorie of god For he would haue his goodnes wisedome omnipotencie iustice which his properties he sheweth in the creation of al things be knowen magnified of vs. Prou. 16.4 The Lord made al thinges for himselfe Psal 103.22 Praise the Lord al ye his works Rom. 11.36 Of him through him and for him are al things 2. The manifesting knowledge 2 The knowledge of God contemplation of his diuine wisedome goodnes shining in the very creation of things For that he might bee celebrated magnified for his works he was to create those thinges which should know him should praise magnifie him being knowen and manifested vnto them in his woorkes And to this purpose created he natures both endewed with reason without reason that there might bee both those which shoulde praise him the matter of his praise Psalm 19.1 The heauens declare the glorie of god the firmament sheweth the worke of his hands 3. The administration gouerning of the world 3 His prouidence For therefore he created the world that hee might by his prouidence euer gouerne rule preserue it so might perpetually shew forth his maruelous works which he hath done from the beginning of the world now doth wil do but chiefly that he might administer the Church congregation of elect Angels men Isai 40.26 Lift vp your eies on high behold who hath created these things This third end is subordinat serueth for the secōd end 4. 4 That he might gather a church 5 That all things might serue for man To gather a church of Angels men who shuld agnise magnifie this creator 5. That al other things might serue for the safetie both of the soul bodie of man as also for the life necessity delight of men but especially that they might profit the elect eache thing in their due place might be to them as ministers instruments whereby god blessing increasing them might be lauded praised of them Gen. 1.28 Subdue the
earth rule ouer the fish of the sea ouer the foul of the heauen ouer euerie beast that moueth vpon the earth Psal 8.6 Thou hast made him to haue dominion in the works of thine hands thou hast put al things vnder his feete Only man he created for himself the rest for man that by man they might serue god Wherefore when we place creatures in the roome of god we cast our selues out of that degree in which we were placed by god Why god would haue this doctrine of the creation to be deliuered and held in the Church This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church 1. That the glorie of the creation might bee giuen wholy to god and his wisedome power and goodnes therein acknowledged 2. That neither the Sonne nor the holie ghost should be excluded but each should haue their owne parts yeelded them therein according as it is said that all might honor the sonne as they honor the father 3. That as the world was created by the sonne and the holie ghost so also we might knowe that by them mankinde is restored Colossians 1. For by him were all thinges made And hee is the heade of the bodie of the Church for it pleased the father that in him should al fulnes dwell 4. That seeing god created all thinges of nothing we may thinke that he is able to restore them being corrupted and ruinated into their first state againe 2. Cor. 4.6 For god that commanded the light to shine out of darkenes is he which hath shined in our harts to giue the light of the knowledge of the glorie of god in the face of Iesus Christ 5. That we may not referre the original of corruption to god but knowe that it was purchased by the fault of Diuels and men Iohn 8. The Diuel is a lyer and a murtherer from the beginning whē he speaketh a lie he speaketh of his own Rom. 5.12 By one man sin entred into the world death by sin 6. That knowing god as in the creating so also in the maintaining and gouerning of all things not to be tied to second causes and to the order by him setled in nature but that hee may either keepe or alter it wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised yea those things which in respect of second causes seeme vnpossible Rom. 4. He calleth those thinges which are not as if they were 7. That wee should celebrate for euer the knowē goodnes of god wherby he hath created all thinges not for his owne profit or happines for he wanteth nothing but for ours and seeing all other things were created for mans vse we aboue other creatures especiallie being restored from sinne and death to righteousnes and life shoulde acknowledge that we owe thankfulnes vnto god therfore Psal 8.4 What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him to haue dominion in the works of thine hands 8. That wee knowing god in as much as of nothing and through his meere goodnes hee created all thinges to owe nothing to anie but all his creatures to owe themselues all that they haue to him their creator should confesse that to be most iust whatsoeuer hee shall doe concerning vs and all his creatures Ierem. 45.4 Beholde that which I haue built will I destroie and that which I haue planted will I plucke vp euen this whole land And seekest thou great things for thy selfe seeke them not 9 That we should refer the vse of all thinges to the glorie of God since that we haue receiued al good things from him Rom. 11. Of him and through him and for him are al things 10 That seeing the works of god were therefore created and placed before our eies euen for vs to beholde them we doe not idlie but earnestlie and as much as euerie mans abilitie occasion and vocation permitteth him contemplate and consider them and learning out of them the wisedome power and goodnesse of the Artificer celebrate it both in this life and in the world to come Acts. 17.26 He hath made of one bloud all mankinde to dwell on all the face of the earth and hath assigned the times which were ordeined before the bounds of their habitation that they shoulde seeke the Lord if so be they might haue groaped after him and found him though doubtles he be not far off from euerie one of vs. OF ANGELS AMongst thinges created by GOD the chiefe and principal are those natures which are indued with reasō Angels men For in these hee imprinted the markes and image of his Diuinitie and woulde haue all other thinges to be the matter of his praise but of these he woulde bee knowen and praised and vnto them was his will to impart and communicate his blessednesse and ioy The questions concerning Angels are two the first whereof is what description is set downe in the Scripture of good Angels the other what description is deliuered of bad Angels 1 WHAT GOOD ANGELS ARE. ANgels both good and bad as holie Scripture recordeth 1 Angels spirites or incorporeal substances are spirites by which name here a spirituall person is vnderstood that is a substaunce incorporeall inuisible indiuiduall liuing vnderstanding incommunicable not susteined in another neither the part of an other as Luc. 24. it is taken A spirite hath not fleshe and bones Colos 1.16 All which are in heauen and in earth thinges visible and inuisible Heb. 1.14 They are all ministring spirits 1. King 22.21 There came forth a spirit and stood before the Lord. The Angels themselues are not seene but the bodies or shapes which they take That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of god beeing not as yet plainelie deliuered and the prophecies not fulfilled needed more extraordinarie and miraculous reuelations than now and now a daies also not seldome appeare bad Angels this first doth not proue their nature to be visible or corporall For those visible shapes or bodies which may be seene or felt are diuers substances from the incorporeall Essence of spirits being formed either of nothing or of some matter and carried and moued by a spirite for a time for the woorking and performing of certaine actions For both they put them off and lay them away againe and also they take formes of diuers sortes and kinds as the Serpent by whom the Diuel communed with Eue Mens bodies whose feete Abraham washed Gen. 17. A flame in the bush appearing to Moses Exod. 3. A piller of cloude and fier in the desert Horses and Chariots of fier 2. King 2. and 6. The error of the Sadduces And further this verie thing refuteth the opinion of the Sadduces Who Actes 23. said there was neither Angel
or second causes produceth those effectes to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when he susteineth vs by nourishments Deutr. 8 3. and driueth away diseases by medicines Isay 38.21 Take a lump of drie figges and lay it vpon the boile and he shall recouer So likewise God by his worde written read heard sheweth vnto vs both his will himselfe Luk. 16.29 They haue Moses and the Prophets let them heare them His mediate working sometimes by good means sometimes by bad Moreouer the mediate woorking or action of God is doone sometimes by good sometimes by vitious and sinfull instruments as wel naturall as voluntary Yet in such wise that the work of God in them and by them is alwaies most good most iust and most holy For the goodnesse of gods works depend not vpon the goodnesse wisedome and rightnesse of the instrument but of god As touching good instruments that by thē God worketh verie wel there is no controuersie among the Godly but of euill instruments all thinke not the same Neuerthelesse yet except we wil deny 1 the trials and chastisementes of the Godlie or 2 the punishmentes of the wicked which are doone by the wicked both to bee iust and to proceede from the will power and efficacie of God as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde to be the giftes and blessings of God that is except we will deny that God is a iust iudge of the world and power-full in operation and the efficient of all good thinges wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments So God Numb 23.8 blesseth Israell by Balaam Deutr 13.3 tempteth the people by false Prophetes 1. Sam. 16.14 vexeth Saul by Satan 2. Sam. 15 12. punisheth Dauid by Absalon 8 He worketh al good things Euen in all creatures 8 All good thinges done by the will of God both great and small hee woorketh good things so that not onely hee doth engender and preserue in them a generall power and force of woorking but doth also effectuallie moue them so that without his will being effectuall and woorking that power and force neuer in any thing sheweth forth it selfe or is brought into act that is not onlie all force of working but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer For by the name of good are vnderstood What thinges are saide to bee good 1 The substances and natures of thinges 2 Their quantities and qualities forces or powers or inclinations 3 Habits and faculties of the minde conformed to the will of God 4 Motions actions and euents as they are motions and agree with the Law of God 5 Punishments as they are the execution of gods iustice and are inflicted by god the most iust and righteous iudge of the world All these since they are either things created of God or some thing ordained by him and agreeing with his diuine Lawe and iustice they must needes both partake of the nature of good and proceed from god their efficient and by his prouidence continue and be directed Furder 5 All thinges present past and to come done by God whereas al thinges are saide to be done by the prouidence of God we vnderstand both things past euen from the beginning of the woorlde thinges present and thinges to come euen to all eternitie Isay 46.9 Remember the former thinges of olde for I am god and there is no other god and there is nothing like me c. 9 He permitteth also euill things to be doone 9 God permitteth euill thinges Euill is twofolde the one of crime or offence which is sinne the other of pain or punishment which is euerie destruction or affliction or forsaking of the reasonable creature inflicted by God for sinne Example of each signification meaning is Ier. 18. The euill of punishment is a Moral good and is done by God If this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But now because the euill of paine or punishment being the exequution of the Law and declaration of Gods iustice is indeed a natural euil as it is a destruction of the creature but is in a consideration a moral good as it is agreeing with the order of gods iustice this sort of euils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to bee ascribed to God as autor efficient thereof 1 Because hee is the first cause efficient of al good things now all euill of punishment or pain as it is a punishment dooth partake of the nature of morall good because the law and order of Gods iustice requireth the punishment of sinne 2 Because it is the part of a iust iudge to punish sinne But God is iudge of the world wil be acknowledged the maintainer of his iustice and glorie 2. Chron. 19.6 Ye execute not the iudgements of man but of the Lorde 3 Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises Martyrdomes of the godly as also the passion and death of the Sonne of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone Isay 47.5 I the Lord make peace and create euill Wherefore wee account in the number of good things the punishments of the wicked and gods iudgements which God not onely by his vnchangeable decree wil haue doone but also doth them by his effectuall power and will For although destruction be euill in respect of the creature who suffereth it yet is it good in respect of the Law and order of diuine iustice exacting it and in respect of God most iustly inflicting it executing as it were the proper and peculiar woorke of the iudge of the worlde 1 Obiection Wised 1.13 God made not death Answere True not before sin when he created all things 2 Obiect Hose 13.9 Thy destruction is of thy selfe Israel Answere True as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God 3 Obiect He will not death Ezech. 18.23 33.11 Answere He wil not death with a desire of destroying God wil and wil not death or that he delighteth in the destruction vexation or perdition of his creature neither would he it or woulde effect or cause it if it were nothing else but a destruction and perdition But he will it woorketh it and delighteth in it as it is the punishment of sinne and the
anothers action whether present or past or to come to bee moued thereby to determine and doe a thing 5 The vnchangeablenes of Gods foreknowledge 5 What God vnchangeablie foreknoweth he also vnchangeablie will from euerlasting But God from euerlasting foreknoweth vnchangeablie all things euen those which are most mutable Therefore hee woulde from euerlasting vnchangeablie all thinges either simplie or in some sort and respect The Minor is manifest The Maior is thus prooued All certain and vnchangeable prescience or foreknowledge dependeth on an vnchangeable cause But there is no vnchangeable cause besides the will of God For all second causes are in themselues changeable and might haue not beene Therefore Gods will alone is the cause of his vnchangeable prescience that is GOD therefore foreknoweth that a thing shall be so because he will and decreeth it to bee done so either simplie or in some respect For if he simplie woulde it not it coulde neuer haue beene done and foreknowen of him The summe is Gods will and decree is the cause both of the euent and of the foreseeing or foreknowing of it but the foreseeing is not the cause of the effect Moreouer prescience in GOD is not seuered from his will and woorking as in creatures but they are both but one thing differing in consideration onely Num. 23.19 Hath hee saide it and shall hee not doe it And hath he spoken and shall hee not accomplish it 6 All naturall good thinges are from GOD as the first cause But all the faculties motions actions of all things 6 God the cause of all good as it is good as they are meerely such are naturall good thinges that is thinges made and ordeined of GOD in nature Therefore all are from GOD their authour and effectour and are wrought by GODS prouidence Acts. 17.28 In him wee liue and mooue and haue our being A Confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of god mouing and gouerning al and euerie particular whether good or bad great or small most iustlie The first of confusions and things disordered in nature No confused or disordered thinges haue their being Confusions as they are such are not from God as efficient of them but directing them or are gouerned by the prouidence of god 1. Cor. 14.33 But whatsoeuer thinges are vnder the son are confused because all are vanity Eccles 1.14 Therefore they are not ruled and gouerned by diuine prouidence Answere The Maior proposition consisting of doubtfull termes is to be distinguished No confuse thinges true if they be simply confuse are gouerned by the prouidence of god that is the prouidence of god working them as they are confuse All thinges that are vnder the Sonne that is humane thinges are confuse and vaine true but not simplie so that no order and good at all lieth hid and is found in that confusion For if they were such god for his great goodnes and iustice would not permit them to be done Wherefore if by the confusions of the would they collect and conclude that there is no prouidence there is more auouched in the conclusion than was conteined in the premisses or they proceed from that which is in some respect so to conclude the same to be simply and absolutely so For whereas many thinges in the world are well ordered as the celestiall motions the preseruation of the kindes of al thinges commonweals the punishments of wicked men many more it may not by this argument be concluded of al things but of those onely which are done against the order by god appointed that they are not gouerned by his prouidence but those things in which a most manifest order doth appeare shal be an euident testimony of gods wisedome effectual working But if then they conclude that those disordered thinges are not ruled and gouerned of god so also shall there bee more said in the conclusion than was in the premisses For it foloweth thereof not that the things confuse troubled but that the confusion or troubling of order which is in theÌ„ is not of god As the wicked were created of god albeit their wickednes proceeded not froÌ„ god but from theÌ„selues For euery thing is not necessarily auouched of the concrete or subiect so qualified which is affirmed of the abstract or quality it self Wherefore if it be again replied putting this Maior That disordered things are not or are not ruled of god and therfore many things in the world not done by his prouidence eueÌ„ thus too is the Maior diuersly faulty For first that it be graÌ„ted that things disordered if they be simply such are not or are not ruled of god yet caÌ„not this be granted of them if both confusioÌ„ order in diuers respects be found in theÌ„ There is order euen in disordered â—hinges Nowe neither diuels nor men commit any thing so repugnant to the order setled by god wherein albeit in respect of their corrupt wil it be most disordered there is not yet the most wise order of diuine iustice power and goodnesse lieng hidde vnder that confusion which themselues haue caused and for the most part also the same doth manifestly appear the euent or god himselfe by his word declaring it Great confusion was there in the Iewes detestable murder when they crucified the sonne of god and yet notwithstanding the hand and counsel of god hath defined determined nothing with more woonderful order and wisedome than the death of the sonne for our sinnes Al humane thinges therefore are vaine not in respect of the will and decree or prouidence of god for if we respect it they are most wel ordered euen such as in mens iudgementes seeme most disordered but in respect of men as concerning both the fault and the punishment For first all our thinges GOD not illightening correcting and directing vs by his spirite are euil and displeasing GOD. Secondly they obtaine not their expected and hoped euentes or those at least-wise not firme and stable neither such wherein sound and solid felicitie and blessednesse doth consist Thirdly That wisedome also which is the knoweledge of Gods will and a true desire to bee obedient thereunto in this life is ioyned with manifolde errors sinnes and calamities Therefore humane matters are not ruled of GOD that is woorking them as they are confuse and sinnes but are ruled of GOD permitting sinnes euen as they are sinnes and directing them to most good endes but woorcking all that is good euen those thinges which lie did in thinges disordered and confuse Moreouer the euils which iust men suffer and the good which the vniust enioie seeme disordered to mens iudgements but according to the iudgement of GOD there is a most iust order in them for those causes which are vttered in the woord of GOD. And those things are to bee remooued from the will and woorking of GOD not which in our iudgement but which in the iudgement of God are disordered
19. By the obedience of one manie shall bee made righteous Isay 53.5 Hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astraie we haue turned euerie one to his owne waie and The Lord hath laide vpon him the iniquitie of vs all 2. Cor. 5.21 Hee hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the lawe when he was made a curse for vs that the blessing of Abraham might come on the Gentiles through Christ Iesus that wee might receiue the promise of the spirite through faith Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe that is made an execration or curse Gal. 3.13 For we are deliuered not from the obedience but from the curse of the lawe that hee might redeeme them which were vnder the lawe that we might receiue the adoption of the sonnes Heb. 9.14 How much more shall the bloud of christ which through the eternall spirite offered himselfe without spot to god purge your conscience from dead woorkes to serue the liuing god Heb. 10.10 By the which will we are sanctified euen by the offering of the bodie of Iesus christ once offered By these and verie many the like places of Scripture it is manifest that for Christes merite wee are not onely freed from punishment the remission of our sinnes being obtained but are also reputed righteous before GOD adopted of him to bee his sonnes blessed endewed with the holy GHOST sanctified and made heires of euerlasting life Nowe this so great force and power fully and perfectly to deliuer vs Why Christs death was of such force as fully and perfectly to saue vs. and further to bestowe most perfectly saluation on vs the death and punishment of Christ which is a most perfect merite hath first by the worthinesse of the person because hee that suffered it is God Acts. 20.28 God hath purchased the church with his owne bloud Hebrewes 9.14 which through the eternall spirite offered himselfe Hereof therefore is it that the obedience of the Sonne in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merite for so many and so great blessinges Againe it hath this force by the greetiousnesse of the punishment because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde Hee descended into hell For hee suffered so great torments thâ—t euen those who are euerlastingly damned cannot sustaine so great and so sufficient afflictions and tormentes and therefore cannot satisfie the wrath and iustice of God Obiection The sufficient punishment for sinne must needes bee eternall But the punishment of CHRIST for our sinnes was not eternall Therefore was it not sufficient neither dooth it merite Aunswere The Maior hath not a sufficient enumeration either it must bee eternall as the reprobates punishment or equiualent to eternall as was the punishment of Christ for the causes euen now specified Secondly Christ saueth vs by his efficacie power 2 Christ saueth vs by his efficacie and powerful working operation whereby hee effectually applieth vnto vs his merited deserued benefits that is 1. He iustifieth vs by imputing vnto vs that satisfaction which he performed vnto the law for our sins 2. He giueth vs by the ministerie of his word the holy ghost by whom he worketh in vs both faith whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof also conuersion or the desire loue of new obedieÌ„ce and so by his word spirit he gathereth his Church 3. He confirmeth this his collected gathered Church defendeth and preserueth it in this life against the force of Diuels and the world and against all the corporal and spiritual assaultes of all enimies euen to the end so that not one of those which are conuerted perisheth 4. And at length their bodies being raised from the dead he fullie deliuereth his church aduanced vnto euerlasting life and glorie from all sinne and euill The efficacie therefore whereby the sonne saueth vs compriseth the whole benefit of our redemption which hee bestowed on vs by faith through the vertue and woorking of his spirite For what benefites he merited by his death hee dooth not retaine them vnto him-selfe but beestoweth them on vs. For saluation and life euerlasting which him selfe had before hee purchased not for him-selfe but for vs as beeing our Mediatour The gift of the holy Ghost is part of our saluation Hereby wee may vnderstand that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour For the holy Ghost is hee by whom Christ effectually performeth this which hee beeing our intercessour with his Father hath promised his Father in our behalfe that is hee teacheth vs by illuminating our mindes with the knowledge of GOD and his diuine will and regenerateth or sanctifieth and guideth and establisheth vs that we may begin the studie of holines persist and profit therein vntil sinne be fully abolished in vs and sinne being abolished death must also needs be abolished which that hee might together with death destroy Christ was sent of his Father into the woorlde Of this efficacie or effectuall operation speake these places Colos 1.14 In the Sonne wee haue redemption through his bloud the forgiuenesse of sinnes Isai 53.11 By his knowledge shall my righteous seruaunt iustifie manie Iohn 1.9 That was the true light which lighteth euerie man that commeth into the world that is hee is the author and fountaine of all light both naturall in all Angels and men and spirituall in his elect and chosen Iohn 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom hee will Iohn 15.26 I will send vnto you from the Father the spirite of truth Matthew 3.11 Hee that commeth after me will baptize you with the holie Ghost and with fire Ephes 4.8 When hee ascended vp on high hee gaue giftes vnto men Hee ascended that hee might fill all thinges Luc. 10.22 No man knoweth who the Father is saue the Sonne and hee to whom the Sonne will reueile him Iohn 1.18 No man hath seene GOD at anie time the onelie begotten Sonne which is in the bosome of the Father hee hath declared him Matthew 28 2. I am with you alway vntill the ende of the woorld Iohn 14.18 I will not leaue you comfortles Iohn 10.28 My sheepe shall neuer perish neither shall anie plucke them out of mine hand 1. Iohn 3.8 For this purpose appâ—â—â—ed the Sonne of God that hee might loose the woorkes of the Diuel Iohn 16.54 I will raise him vp at the last
Heb. 2.16 made of the seede of Dauid Rom. 1.3 Borne of the Iewes concerning the flesh Rom. 9.5 euery where the son of Abraham of Dauid and the son of man And also Luk. 3. his petigree stock concerning the fleshe is deduced vnto Adam Therefore hee was begotten of the substance of his mother Mary and issued from the same seede of Adam from which we did Luk. 24.39 Christ prooueth himselfe to be a true man and not a spirite by this that a spirite hath not fleshe and bones as hee hath and reteineth euen after his resurrection Apollinaris the hereticke saide that Christes bodie indeede was a true bodie but insteede of a soule he had the Woorde onlie But this man is easilie refuted because Christ should not then haue bin like vnto his brethren in al thinges except sinne And Christ himselfe doth plainly confesse My soule is verie heauy euen vnto the death Mat. 26.38 And Luk 2.52 he is said to haue encreased in wisedome and stature and in fauour with God and men And Iohn 10.18 To laie downe his soule and to take it againe But to encrease in wisedome and to bee heauy and sad doe neither agree vnto a bodie which is reasonlesse neither vnto the god-head which is not obnoxious to changes and passions Hither belongeth also that Luk. 23.46 Father into thine handes I commend my spirit And when hee thus had said He gaue vp the Ghost This cannot bee saide of christs godhead For that being immense infinit is euery where nether doth a remouing from one place to another agree vnto it it is not laid downe and taken vp again that is it neuer departed or was seuered from the body but remaineth alwaies vnited vnto it Wherefore there must needs be in Christ besides his body his Godhead a true humane soule which did truely suffer and abide in Christ these chaunges and the like Secondly it is confirmed by diuine promises and prophecies For the Messias in the old Testament was promised to be such a one as should be the seede of the woman of Abraham Isaac Iacob c. But this Iesus the Sonne of the Virgine Mary is that promised Messias Therefore he must needs bee true man issuing of the bloode and posterity of the woman and the Fathers and therefore to haue been indeede begotten of the substance of Marie and to haue taken true flesh Thirdly The office of the Mediatour confirmeth the same The sinne of men in respect of gods truth and iustice could not bee punished in any other nature than in a humane nature which shoulde bee of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to bee punished Therefore he must needes bee true man who hath humane flesh not created of nothing or borne else-whence but sprong from the bloud of Adam as well as ours Moreouer Jt was necessarie for Christ not onelie to take but also to retaine our nature for euer Because GOD hath decreed to bestowe and dooth bestowe the benefites which Christ by his death hath purchased for vs by this man CHRIST vpon them onely who are and remain engraffed into his masse and flesh as members into their head or braunches into their vine 1. Cor. 15.21 For since by man came death by man came also the resurrection of the dead Iohn 15.6 Jf a man abide not in me he is cast forth as a braunch and withereth Lastly Jt behoued Christ to be made and to continue our brother for euer that as he is flesh of our flesh so we also of the otherside might be flesh bones of his flesh and bones by the same spirite dwelling in vs. Eph. 5.30 We are members of his bodie of his flesh and of his bones Iohn 5.56 Eph. 4.12.16 Rom. 8.11 c. Wherefore except Christ had indeede taken our nature without which hee cannot be our brother we shoulde loose that comfort euer needefull and necessarie for vs which consisteth in the Brotherhood onely of Christ with vs I am of his flesh and of his bones 1 Obiection The flesh of Adam that is humane flesh issuing from Adam by generation vnto his posteritie is sinnefull The flesh of Christ is not sinnefull therefore the flesh of Christ is not the flesh of Adam Aunswere The Maior proposition hath a fallacie of the accident For it is not necessarie that of whatsoeuer the accident of a thing is denied of the same the thing also or subiect of the accident shoulde bee denied because an accident dooth so cleaue to the thing wherein it is as it may bee separated from it Sinne is not of the essence and nature of humane flesh for that was created pure of God but sinne came otherwise by the defection falling of our first parents from god Seeing then the flesh of Adam is sinfull only by an accident it foloweth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substaunce the same flesh with the flesh of Adam Wherefore they deale like Sophisters who denie the flesh of CHRIST for that it is voide of sinne to bee the same in substaunce or Essence or kinde with the flesh of Adam For hee that coulde in the beginning create humane flesh pure of nothing is able also by his omnipotent power and speciall working so to forme it of the substaunce of the Virgin being a sinner as withall to let and stop any issuing of sinne thereunto that is to make it pure and holy There is no new or strange thing therefore if the omnipotent Lord hath tooke humane substance without the accident sinne into the vnity of his person Wherefore this their Argument shal be rather thus inuerted The flesh of Adam is true flesh Christs flesh is the flesh of Adam therefore Christs flesh is true flesh and by a consequent Christ is true man as also the office of the Mediatour did require that he should both bee and continue true man For seeing true men had sinned he was to be true man that shoulde make satisfaction Because it must bee one and the same Mediatour who must alwaies make intercession vnto the father for vs and hee must euer continue such that is true and very man 2 Obiection That which is conceiued and begotten of another is of the same substance with him The flesh of Christ was conceiued of the holie Ghost Therefore the flesh of Christ is no creature but came downe from heauen issuing from the substaunce of God Aunswere There is a fallacie in the diuers vnderstanding of the particle OF For that in the Maior signifieth the matter or material cause in the Minor the efficient cause onely that is That which is conceiued or begotten of another transfusing or passing his substance or part of his substaunce into the thing begotten this is of the same essence with him who begot it CHRISTS fleshe was conceiued by the Holy GHOST not that hee transfused or
tormentes ignominies paines and grifes vnto all which Christ was subiect and obnoxious as wel in soule as in body from the point of his natiuity vntill the howre of his death resurrection Mat. 26.38 My soul is very heauy euen vnto the death Mat. 27.46 My God my God why hast thou forsaken me Isa 53.4 Surelie he hath carried our sorrowes But principally by the name of Passion is signified the last act of the humiliation and pains of Christ the chiefe part of which his pains and dolours was in his soule wherein hee felt the ire and wrath of God against sinne which also was the cause why he so trembled and shooke at death was so faint-harted in his death whereas other Martyrs of Christ haue susteined stoutlie and couragiouslie extreme torments For the torments punishments of others haue no proportion with the torments and punishments of Christ For others as Stephen Laurence and the like susteined only corporall paines and torments but were vpheld within by the holy ghost But Christ suffered the paines both of body soule For he suffered first our infirmity that is the infirmities of humane nature he hungered thirsted was wearie was stroken with sadnesse and griefe 2 Hee suffered pouertie Luk 9.58 The sonne of man hath not whereon to lay his head 3 He suffered infinite iniuries contumelies slaunders layings in wait for him backbitings reproches blasphemies annihilating and contempt Psalm 22.7 I am a worme and not a man Isay 53.2 He hath neither forme nor beutie when wee shall see him there shall bee no forme that we should desire him 4 Hee suffered the Tentations of the diuel Mat. 4.1 He. 4.15 He was in all thinges tempted in like sort 5 Hee suffered the death of the bodie and that reprochefull and contumelious euen the death of the Crosse 6 He suffered the most grieuous torments of soule that is he found the sense and feeling of the wrath of God against sinne to be laide on him Hereof it was that he cried with a loude voice My God why hast thou forsaken me as if he should saie why doost thou not driue and put away from me so great torments For he signifieth by those words not a diuulsion or separation of his Godhead from his manhood but the differring and delaying of help and succour We see then what and howe great thinges Christ hath suffered for vs which are therefore proposed vnto vs and sette before our eyes to giue vs to consider 1. The history it selfe of Christs passion agreeing with Gods sacred oracles and prophecies 2. The cause or fruites of Christes Passion 3. His example that wee are also to enter into eternal life and heauenlie glorie by death as did Christ and these three thinges are especially to be considered in Christs Passion Obiection There is no proportion betweene temporal punishment and eternal Christ suffered only temporal paines and punishmentes Therefore he could not satisfie gods iustice Aunswere There is no proportion betweene temporall and eternall punishment if they bee considered as beeing both in the same degree and in the same subiect Question But how may the raunsome of one person answere for the sins of an infinit number of men Aunswere It may and that for these two causes 1. Because he is true God which suffered Obiection But god cannot die and suffer Aunswere God cannot suffer in that he is God Or further we graunt that Christ was not God in that he suffered died Obiect Christ is not God in that he suffered Therefore it is false which is saide Acts 20.28 That God hath purchased the Church with his owne bloode Ans This was spoken by a communicating of the properties but this was in the person not in the nature that is That person which is God and man purchased the Church The communicating of properties is to attribute that to the whole person which is proper vnto one nature and this is attributed in a concrete voice not in an abstract because the concrete voice signifieth the person in which are both natures and the property of that nature whereof some thing is affirmed But the abstract name signifieth the nature which is in the person but not the person And therefore it is that nothing hindereth why that which is proper to one nature may not bee affirmed of the whole person so that propertie it selfe be in the person But contrarie of the abstract name onely the properties of that nature are affirmed vnto which they properly belong As of the God-heade which is the abstract name no propertie of the man-hoode maie be affirmed but onelie the properties of the God-heade because the God-heade signifieth not the person which hath both natures but onelie the diuine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the manhood also may be affirmed because God signifieth not the diuine nature but the person which hath both the diuine nature and humane The second cause why the raunsome of one person may aunswere for the sinnes of an infinite number is the grieuousnesse of his punishment because hee suffered that which wee should haue suffered for euer His Passion therefore is equiualent to euerlasting punishment yea it surpasseth it For that God should suffer is more than that all the creatures shoulde perish euerlastinglie 2 According to which nature Christ suffered CHRIST suffered not according to both natures neither according to his God-head but according to his humane nature onely both in body and soule For his diuine nature is immortal Now he so suffered according to his humanity that by his death and Passion he made satisfaction for infinite sinnes of men Question But why could not his God-head suffer Answere Because it is not changeable neither can that which is life it selfe dy This susteined vpheld the humane nature in paines after death restored it to life Obiection God purchased the Church with his owne bloode Actes 20.28 Therefore the god-head suffered Aunswere It doth not follow because an argument from the concrete which is God to the abstract which is the God-heade is if no consequence Againe the kind of affirmation is altered God is said to haue died by a figure of speech which is Synecdoche vsed whē we signifie the whole by a part as whole Christ by God and by a communicating of the properties But when it is said The god-head died that admitteth no figure as beeing a meere abstract The concrete signifieth the subiect or person hauing the nature or forme But the abstract signifieth the bare nature and forme onelie Wherefore the argument doth not follow A man is compounded of the elementes and is corporeal Therefore his soul also is corporeal This cannot follow Because al things agree not to the forme which agree to the subiect the soule is the forme of man man is the essentiall subiect of the soule Wherefore neither doth it follow Christ God died Therefore Christs God-heade died For
from the concrete to the abstract the reason doth not follow Christ therefore suffered according to his humane nature onelie making a sufficicnt and most perfect satisfaction thereby for our sins Which his satisfaction is made ours by applicatioÌ„ which is double The one from god who iustifieth vs for christs merit maketh vs to cease from sin The other from our selues who by faith apprehend applie vnto vs Christs merit by being fully persuaded that God for the ransome of his Son doth pardon vs our sinne Nowe that there was another nature in christ which nether suffered nor died is proued by these testimonies Ioh. 2.19 Destroie this Temple in three daies I wil raise it vp again 1. Pe. 3.18 was put to death concerning the flesh but was quickned in the spirit Reu. 1.18 I was dead and behold J am aliue Ioh. 18. I haue power to laie downe my soule and power to take it vp againe 3 The causes impellent or motiues of Christs Passion 1 THE loue of God towardes mankind Ioh. 3.16 So God loued the world that he gaue his onlie begotten Sonne 2. The mercy of God towards men fallen into sin 3. The wil of God to reuenge the iniurie of the Diuel who in reproch and despite of God auerted vs from him and maimed the image of God in vs in despite of the creator But here it maie be demaunded whether Christ fulfilled the Lawe or no and secondly if he did why then hee shoulde suffer so bitter a Passion Whereunto we aunswere first that he fulfilled the Law 1. By his righteousnes in obseruing it 2. By satisfaction in suffering punishment for our sinnes who had transgressed it Both which are most perfect Nowe to the second demand then why if Christ fulfilled the law was he so grieuously punished of God seeing punishment is the wages of sinne and sinne was not in him who neuer committed anie We answere that it was not for himselfe but for vs that hee was punished Reply A righteous man ought not to be punished for the vnrighteous Aunswere True except first he voluntarilie offer himselfe for them Secondly except he willinglie do suffer in such sort for them as that he yeelde a sufficient ransome and payment Thirdly except he haue the power of recouering himselfe out of the punishment once suffered Fourthly except he be able to bring to passe that they also for whom he offereth himselfe to satisfie leaue off to transgresse and sinne hereafter Fifthly except he bee of the same nature with them for whom he satisfieth If such a satisfier bee substituted there is nothing committed against the iustice of God for in so suffering both are saued both he that suffereth and they for whome hee suffereth Now such a suretie and satisfier was Christ who is not onelie man or of the same nature with vs but wee are also his members when the whole suffereth punishment the members also and partes are punished And for this coniunction of ours with Christ our head the Apostles commonly say that he suffered in Christ 4 The final causes or ends of his Passion THE first final cause or end of his passion is That his passion might bee a sufficient ransome for our sins or the redeeming of vs. 2. The mâ—nifesting of the loue goodnes mercie righteousnes of God while he punnisheth his sonne for vs. The chiefe finall causes then are Our saluation and the glorie of God To the former belongeth the knowledge of the greatnesse of sinne that we may knowe how great an euil sinne is and what it deserueth and further to knowe that death is not now pernicious and hurtfull to the Godly and therfore not to bee feared To the latter belongeth our Iustification wherein all the benefites are comprehended which Christ merited by dying euen our deliuery from death which hee bestoweth vpon vs. Obiection If hee haue satisfied for all then al should be saued Answere He satisfied for al as touching his satisfaction but not as touching the application thereof al not applying it vnto them Wherefore hee hath satisfied for al but doth not deliuer all but only those who by faith applie it And those he deliuereth 1. Because the Father ordeined him to this or because the Father will 2. Because the Son willingly offereth himselfe 3 Because this ransome is sufficient SVFFERED VNDER PONTIVS PILATE MEntion is made of Pilate in Christs passion 1. Because Christ would receiue from him a testimony of his innocencie that thereby we might knowe that he was pronounced innocent by the voice of the iudge himselfe 2. Beecause it was requisite that he should be solemnly coÌ„demned that we might know that hee though innocent was notwithstanding condemned that we might not be coÌ„demned as also he sustained death that we might be freed from it 3. That wee might be aduertised of the fulfilling of the Prophecy Gen. 49.10 The scepter shall not depart from Iudah nor a Law-giuer from betweene his feete vntill Shilo come For then was the Scepter taken from Iudah when Christ was a little after condemned of Pilate a Romane gouernour of whom before he was absolued This circumstance therefore is diligently to be coÌ„sidered in Christs passion that we may know him to be the Messias because al conditions are fulfilled in him which are required in the Messias Whereof this Prophecie of the taking away of the Scepter from Iudah was one 4. That we might know that Christ was condemned of God himselfe also and therefore that hee satisfied God for vs. For the head and gouernour of ordinarie iudgement is God himselfe Wherefore Christ was not to haue beene priuily taken away by the Iewes neither to be drawen to death by tumult and disorderlie but by lawefull order and iudgement and by inquisition made concerning all the accusations of Christ God would haue him first to be examined that his innocencie might appeare Secondly to be condemned that it might appeare that hee beeing before pronounced innocent was now condemned not for his owne fault but for ours and that so his vniust condemnation might be insteed of our most iust condemnatioÌ„ Thirdly to be put to death both that the prophecies might bee fulfilled and also that it might appear that both Iewes Gentils did put Christ to death CRVCIFIED I Beleeue in Christ Crucified that is I beleeue Christ did vndergo this punishment and this curse of the Crosse for my sake and that he was made obnoxious for my sake to Gods curse which I and we all deserued a type also of which curse was the death of the Crosse cursed by God himselfe Now for three causes would God haue his Sonne suffer the punishment of so ignominious a death 1 That we might knowe The curse due for our sinnes to haue laine vpon him so should be stirred vp to greater thankefulnesse considering how detestable a thing sinne is so that it could not be expiated or satisfied for but with the most bitter and most opprobrious and shamefull
presently For so had hee perished for euer Wherefore the Sonne offered a mitigation and lenifieng raised him vp to a new life that stil notwithstanding he should remaine subiect to the corporal death which yet should not be deadlie and pernicious vnto him 3 In respect of the promise made to the fathers both by words as in Isa 53.7 He is brought as a sheepe to the slaughter and as a sheepe before the shearer is dum so openeth he not his mouth by sacrifices wherby god promised that christ should dy dy such a death as should be an equiualēt price for the sins of the whole world This could not be the work of any meere creature but of the son of god only and therefore it was requisite necessarie that the Sonne of God should suffer so grieuous a death for vs. Obiection Then they doe not satisfie gods iustice who are punished because their punishment is endlesse and eternall Answere They satisfie by eternal punishment Replie So then might we also be deliuered from the curse by our selues Aunswere So then shall wee neuer bee deliuered but shall susteine punishment eternall which is without ende Out of this which hath beene saide we may draw this doctrine 1 That sinne is most of all to bee eschued of vs which could not bee expiated but by the death of the sonne of god 2. That wee ought to bee thankefull to the sonne of god for this his so great a benefit of vnspeakable grace fauour bestowed vpon vs. 3. That all our sinnes how many how great and how-greeuous soeuer they be are expiated and done awaie by the death alone of Christ 3 The fruit of Christs death THE fruite cōmoditie of Christs death is the whole work of our redemption 1. Iustification or remission of sinnes because the iustice of God requireth that God should not punish a sinner twise but hee hath punished our sinnes in Christ Therefore hee will not punish againe the same in vs. 1. Iohn 1.7 The bloud of Iesus Christ purgeth vs from all sin as well originall as actuall as well of fact or doing what we should not as of omission or not dooing what we should The cause of this effect is the death of Christ 2. The gift of the Holy ghost through his working regeneration a new life because Christ by his death hath not onely obtained for vs pardon for our sinne and reconciliation with god but also the gift of the holy Ghost that by his working and vertue the old man might bee crucified with Christ that is that by the Holy Ghost through the efficacie of Christs merite our engraffing into him our corrupt and as yet not regenerated nature might bee abolished in vs and that of the contrarie righteousnesse might be begunne in vs the image of God destroied by the Diuel in vs might bee restored and wee by the same spirit moued to shew yeelde all thankefulnes for so great a benefite 1. Cor. 1.30 Christ is made vnto vs righteousnesse wisedom sanctification and redemption Col. 2.10 Ye are compleat in him The death of christ is the impellēt or motiue cause in effectuating our regeneration in two respectes 1. In respect of god because for the death of christ god pardoneth vs our sinne and giueth vs the holie ghost Galat 4.6 Because yee are Sonnes god hath sent forth the spirite of his Son into your harts which crieth Abba Father 2. In respect of vs also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death vnto themselues for them it is vnpossible to be vnthankfull For all after they are once iustified prepare and addresse themselues to do those things which are grateful vnto God for regeneration or the desire and endeuour of obeying God cannot bee separated from the applying of his death vnto vs nor the benefite of regeneration from the benefite of iustification All who are iustified are also regenerated and sanctified And all who are regenerated are also iustified Obiection 1. Pet. 1.3 The Apostle attributeth our regeneration to Christes resurrection why then is regeneration here attributed to his death Aunswere It is attributed vnto Christes death as touching his merite for hee merited regeneration for vs by dieng And it is attributed to Christes resurrection in respect of the applieng of it for by rising from the dead he applieth vnto vs regeneration and giueth vs the Holie Ghost 3. Eternal life is also the fruit of Christs death Ioh. 3.16 God so loued the woorld that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 1. Iohn 5.11 GOD hath giuen vnto vs eternall life and this life is in his Sonne Obiection Jf Christ died for vs why then die we too For hee should not die for whom another hath alreadie died otherwise the satisfaction would seeme double Aunswere He for whom another hath died should not dy as thereby to satisfie that is so that his death should be any merite or satisfaction but there are other causes why we must die For wee die not to satisfie the iustice of God but by death as a meane to receiue those giftes which Christ by his death hath merited for vs. For this our temporal death is 1. An admonition of the greatnesse of sinne 2. A purging and cleansing of vs. For by death are purged out the reliques and remaines of sinnes in vs. 3. A translating into eternal life For by corporal death is the passage of the faithfull made into eternall life Reply If the cause be taken away the effect is takē away but the cause of death in vs which is sin is taken awaie by Christ therefore the effect also which is death it selfe ought to be taken awaie Ans Where al cause is taken awaie the effect also is taken awaie but in vs all cause of death is not taken awaie as concerning the purging out of sinne albeit it bee taken awaie as touching the remission of sinne Or we maie aunswere vnto the Minor proposition That sinne is indeede taken awaie as touching the guilt but it is not taken away as touching the matter of sinne which as yet remaineth AND BVRIED THE causes of Christes buriall are 1 That we might knowe that hee was dead indeed For the liuing are not buried but the dead only And hither belong some parts of the storie penned by the Euangelists as that christ was pearced with a launce that he was taken downe from the Crosse that he was annointed wrapt in linnen clothes For as by the touching feeling of him by his eating appearing after his resurrection we gather that he did indeed rise again so of the other we collect that he was indeede dead 2 That the last part of his humiliation whereby hee did debase himselfe for our sakes might bee accomplished That was his burial in which his body was as well cast into the earth as any other
dead corps A dead body is indeed void of sense and feeling but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth as it is said To dust shalt thou returne And as Christes resurrection from the dead and death is a part of his glore so his burial that is the debasing of his bodie to bee in the same state with other dead carcases is a part of his humiliation 3 A certaine type was to be fulfilled It was foretolde by the type of Ionas remaining 3. daies in the Whale That the Messias should be buried Therefore for the fulfilling of this type he ought also to be buried and to remaine vntill the third day in the graue 4 He would be buried that he might not be afraid of the graue but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie and therefore shall wee bee raised out of the graue albeit we die giue vp the Ghost 5 That we might knowe how we are indeed deliuered from death For in his death a testimonie and record whereof is his buriall consisteth our saluation 6 That it might be apparent and manifest as concerning his resurrection euen that hee was able indeede to rise againe and to shew that hee hath ouercome death and that his resurrection was not imaginarie but the resurrectiō of a reuiuing corps 7 That we beeing spirituallie dead that is to sin might rest from sinne Rom. 6.4 Wee are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life HE DESCENDED INTO HEL I Beleeue in Christ who descended into Hel that is I beleeue that Christ for me sustained in his soule infernall hellish pains tormentes that exceeding ignominie which is due vnto the wicked in Hell that thereby I might not descend into hell and that I might neuer bee forced to suffer them all which otherwise I should suffer in hell eternallie but that of the contrarie rather I might ascend with Christ into heauen and there enioie with him exceeding happinesse and glory for euer and euer This is the vse and profite of this Article of Christes descension into hel Now wee are a little more at large to declare what is the meaning of that Article or what is properlie that Descension of Christ into hell Hell in Scripture is taken three waies For it signifieth 1. The graue Genesis 42.38 Then yee shall bring my graie heade with sorrowe vnto hell Psalm 16.10 Thou wilt not leaue my soule in Hell neither wilt thou suffer thy holy one to see corruption 2. The place of the damned As in the storie of the rich man and Lazarus 3. The paines of hell that is the terrours and tormentes of the soule and conscience Psal 116.3 The griefes of hel caught me 1. Sam. 2.6 The Lord bringeth downe to hel and raiseth vp that is into exceeding pains and torments out of which afterwards he again deliuereth In this third sense is it taken in this Article for it cannot be vnderstoode of the graue because there goeth before He was buried If anie say that this latter Article is an exposition of the former hee saith nothing For as often as two speeches expressing the same thing are ioyned together so that the one is an exposition of the other it is meete that the latter bee more cleare and open than the former againe it is not likely in this so briefe succinct a confession that the same thing should be twise spokē in other words Neither cā this place be vnderstood of the place of the damned For Christ said Into thy hands I commend my spirit to the Theef This day shalt thou be with me in Paradise as if he should saie This day shalt thou be with me as touching my soule in Paradise that is in the place of euerlasting saluation or happinesse where thou shalt being deliuered from al tormentes enioie most pleasaunt quiet and repose This is not to bee vnderstoode of the Godheade of Christ as if that shoulde bee the same daie together with the soule of the Theefe in Paradise For the God-head is and shall bee euery where But thou shalt be in Paradise with me euen whom thou seest hanging on the crosse The descension of Christ therefore into Hell signifieth 1 those extreme torments and griefes which christ suffered in his soule namely the wrath of God against sinnes and that such as the damned feele partly in this life partlie in the life to come 2. The Exceeding and extreme ignomine and reproche which christ suffered That Christ suffered these thinges is prooued by the Testimonie of Dauid before alleaged The griefes of Hell caught mee which is sayde of Christ in the person of Dauid There are other the like sayings whereby the same is prooued Isa 53.10 The Lord would breake him and make him subiect to infirmities Mat. 26.38 My soule is verie heauie euen vnto the death The same doo those his vexations also shewe in the garden when he swet blood Isai 53.6 The Lord hath laid vpon him the iniquitie of vs all Therefore hee crieth out Mat. 27.49 My God my god why hast thou forsaken mee The same is proued also by this reason euen because hee ought to suffer not onlie in body but in soule to for vs that hee might also redeeme our soules Obiection 1. The articles of faith ought to be vnderstood properlie Aunswere True except an article beeing taken according to the proper signification be disagreeing from other places of scripture But this Article of Christs descension into Hell beeing taken properlie is much repugnant to that saying of Christ Iohn 19.30 It is finished For if Christ fulfilled and finished all the parts of our redemption on the Crosse there was no cause why hee should descend into Hell that is vnto the place of the damned Obiection 2. Hee descended into Hell and that by a locall descension as the papists affirm to deliuer the Fathers thence Answere 1. Wee denie that christ descended locallie into Hell and that for this reason Jf christ did locallie descend into Hell hee descended either as touching his Godhead or as touching his soule or as touching his body Not as touching his Godhead For that is euerie where Not as touching his soule because he saith Father into thy handes I commend my spirite Replie But hee might also bee in the hand of his Father that is in his Fathers protection euen in Hell According to that Psalm 139.8 If I lie downe in Hell thou art there that is there also will god haue care ouer mee and there also will hee keepe me that I perish not Answere One place enterpreteth another for he had said before vnto the Theefe This daie shalt thou be with mee in Paradise that is in the place and state of the blessed where both
are free from these paines that is hee speaketh of felicity and liberty which is not in Hell Whereupon also it is clear that Christ spake this to the Theefe not of his God-head but of that which suffered which was his soul For the godhead was with the Theefe neither did Christ suffer or was deliuered as touching his God-heade but as touching his soule Lastly Christ descended not into Hell locally as touching his bodie because his body was in the graue neither rose from any other place but from the graue It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell Aunswere 2 Albeit it were true that Christ descended locally into Hell yet hee shoulde not haue descended for this cause which they imagine as namely to deliuer the Fathers Which also is prooued by this reason If Christ descended locally into Hel he descended either to suffer or to deliuer Not to suffer because now all thinges were finished on the Crosse as christ himselfe also hanging on the Crosse said Jt is finished He descended not to deliuer the Fathers 1 Because he did this before in suffering for them on earth 2 Hee did the same by the power and efficacie of his God-heade from the verie beginning of the worlde not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo Therefore they could not be deliuered thence As it is saide Luk. 16.46 Betweene you and vs there is a great gulfe set so that they which would go from hence to you cannot neither can they come from thence to vs. And in the same place Lazarus is said to bee in Abrahams bosome not in Limbo The soules of the iust are in the hand of God 3 Objection Christ indeede did not descend into Hell either to suffer or to deliuer but as some wil to shewe the Diuell and Death his victorie and so to strike a terrour into them Which they say is confirmed by that place of Peter 1. Pet. 3.19 By the which he also went preached vnto the spirits that are in prison which were in time passed disobedient Answere That for this cause Christ descended into Hell is not found in scripture that place of Peter is thus to be vnderstood Christ went that is beeing sent from the beginning of the Father vnto the Church by his spirite that is by his God-head and vnto the spirites that are now in prison that is in Hell hee preached in time passed when as yet they liued were disobedient namely before the flud and in the time of Noah inuiting them to repentance So is also another saieng of Peter to be vnderstood 1. Pet. 4.6 The Gospel was also preached vnto the dead That is vnto those which are now dead or were then dead when Peter wrote this and who then liued when the Gospel was preached vnto them Reply Christ descended into the lowest partes of the earth Ephes 4.9 Therefore to Hell Aunswere Into the lowest partes of the earth that is into the earth which is the lowest part of the world This interpretation is prooued by the scope and drift of the Apostle who maketh in that place an opposition of christs great glory his great humiliation But were it so that these places which some alleage for to establish this opinion were to be vnderstood of a locall descension of Christ into Hell yet would they not make for them but rather for the papists who teach That christ preached vnto the Fathers in Hell and thence deliuered them Now if these testimonies help not the Papists muchlesse wil they helpe them For it is certaine that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell This opinion indeed is not impious or vngodly is approoued by manie of the Fathers but yet I leaue it because it is not grounded on anie firme reasons and contrarie reasons are at hand easie to be had For 1. Christ himselfe said which testimonies haue now often beene recited This daie shalt thou bee with mee in Paradise Father into thy hands I commend my spirite Againe It is finished 2. Jf hee descended to triumph this Article should bee the beginning of his glorification But it is not likelie that Christ tooke the beginning of his glorification in hell For it is apparent by the opposition of the Article following That christes Descension was the lowest degree of his humiliation And yet I confesse withall that christ stroke a great terrour into the Diuels but that was by his death whereby hee disarmed and vanquished the Diuel sin and death THE THIRD DAY HE ROSE AGAINE FROM THE DEAD I Beleeue that Christ shooke off death from himselfe quickened his deade body reunited his bodie vnto his soule restored vnto himselfe a blessed celestial and glorious life and that by his owne proper power The chiefe Questions of christs resurrection are 1 Whether Christ rose againe 2 How he rose 3 For what cause he rose 4 The fruit of his resurrection 1 WHETHER CHRIST ROSE AGAINE THat Christ rose againe is prooued by the testimonies of Angels weomen Euangelistes Apostles and other Saintes who after his resurrection sawe him felt him and talked with him And wee were to beleeue the Apostles in respect of the authority which they had from heauen although they had not seene him 2 HOW CHRIST ROSE CHRIST rose first by his owne power euen by his Godheade Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Ioh. 10.18 I haue power to laie downe my soule and haue power to take it vp againe Ioh. 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Obiection But the Father raised him Rom. 4.24 Therefore hee raised not himselfe Aunswere The Father raised the Sonne by the Son himselfe not as by an instrument but as by another person of the same essence and power with the Father The Sonne is raised of the Father by himselfe Himselfe hath raised vp himselfe by his spirite Secondlie Iesus Christ true God and man rose according to that nature according to which he suffered namelie according to his humane nature euen the true humane nature and the same in essence and properties and that not deified but glorified al infirmities thereof beeing done away Luk. 24.39 Behold my handes and my feete for it is I my selfe handle me and see me for a spirit hath not flesh and bones as yee see mee haue And truely nothing else coulde rise againe but that which had fallen The same bodie therefore which fell did rise againe which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour who should merit for vs a communicating and participation of those benefits which we had lost by sin who should restore the same vnto vs and applie them to euerie one Againe except Christes fleshe hadde risen neither shoulde ours rise
Thirdly Christ did rise truly and indeed so that his soule did truelie and indeede returne vnto his bodie and he did truely come foorth euen out of the graue also in despite of the watchmen they beeing withal amased and stroken therewith Fourthly he rose the third daie as it was foreshadowed in Jonas and because that type of Ionas was so fulfilled thence it certainly followeth that this Iesus is the Messias promised vnto the Fathers 3 FOR WHAT CAVSE HE ROSE CHrist rose 1. In respect of the prophecies which were vttered of his resurrection Thou shalt not leaue my soul in the graue neither shalt thou suffer thy holy one to see corruption Psa 16.10 And Isai 53.10 When hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies He shall see of the trauaile of his soul and shal be satisfied Matth. 12.39 No signe shall bee giuen vnto it saue the signe of the Prophet Ionas For as Ionas was three daies three nightes in the Whales bellie so shall the sonne of man bee three daies and three nightes in the heart of the earth Matth. 17.23 They shal kill the sonne of man but the third day shall he rise againe Ioh. 20.9 As yet they knew not the Scripture that hee must rise againe from the dead 2. He rose for his Fathers and his owne glorie Rom. 1.4 Declared to be the son of God by the resurrection from the dead Ioh. 17.1 Father glorifie thy Sonne that thy sonne maie also glorifie thee 3 For the worthinesse and power of the person that rose For first Christ is the beloued and onlie begotten Son of God Ioh. 3.35 The father loueth the sonne and hath giuen al thinges into his hand Secondlie Christ is true God and autor of life Ioh. 10.28 I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand It had beene absurd then that hee should not bee raised who giueth life to others Thirdly Christ is righteous in himselfe and satisfied for our sinnes which were imputed to him Now where sin is not there dooth not death raigne any more 4 In respect of the office of the person who rose For first the Mediatour who was true God and man should raigne for euer 2. Sam. 7.13.14 I wil stablish the throne of his kingdome for euer J will bee his father hee shall bee my son Psa 45.6 Thy throne O God is for euer euer the scepter of thy kingdome is a scepter of righteousnesse Psal 89.3 I haue made a couenaunt with my chosen I haue sworne to Dauid my seruaunt Thy seede will I stablish for euer and set vp thy throne from generation to generation And againe I haue sworne once by my holynes that I will not faile Dauid saieng His seede shall endure for euer and his throne shall bee as the sunne before mee Hee shall be established for euermore as the Moone Ezech. 37.23 24. They shall bee my people and I will bee their god And Dauid my seruaunt shall bee king ouer them and they all shall haue one sheephearde Dan. 7.27 The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall bee giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and al powers shall serue and obey him Luk. 1.33 Of his kingdome shall bee none ende Secondly The Mediatour who was to bee our brother and true man should euer make intercession for vs and as an euerlasting Priest appeare for vs before God Psa 110. Thou art a Priest for euer according to the order of Melchisedech Rom. 8.34 It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. Thirdly The Mediatour which is to bee true man should bee Mediatour both by his merit by his efficacie or power For it sufficed not that hee died for vs but hee was furder to bestow through his power his benefites vpon the Church and vs all who by dying or by his death had obtained for vs righteousnes that is the Holy Ghost life and glorie eternall For both belong vnto the Mediatour who therefore obtaineth them for vs by his intercession and death and in whom also the same benefites are therefore placed by the Godhead that hee should make vs partakers of them Ioh. 1.16 Of his fulnesse haue al wee receiued Neither ought it to seeme any maruell that Christ doth bestow the same benefites on vs which hee obtained of the Godhead by his death for vs. For a man may both obtaine a thing of one for another and also bestow the same on him for whom hee obtained it As be it that one maketh request for thee vnto the Prince for a gift of a thousand crounes the prince doth this for his sake that requested it and bestoweth also that gift on him that he may bestow it on thee hee then shall obtaine this gift for thee of the Prince and withall shall bestow the same on thee Now albeit Christ could haue bestowed the benefits of his death vpon vs by his Godhead by the meanes wherof wee are iustified and regenerated and beginne faith and new life by the holy Ghost yet notwithstanding as God decreed by man to raise the dead for by man came the resurrection 1. Cor. 15.21 and by man to iudge the worlde so also hath hee decreed to bestowe these giftes by Iesus man that the same might be and continue mediatour who is true God and man Therefore also it was requisite that Christ should remaine for euer our brother and our head that we of the other side being engraffed into him by a true faith shoulde alwaies remaine his members Which thing al the testimonies doe confirme which attribute an eternall kingdome vnto the seede of Dauid For on that kingdome is our saluation grounded and the kingdome of Christ the Sonne of Dauid could by no meanes haue been eternal if his humane nature had continued in death Obiection But in the old testament before his incarnation or humiliation Christ without his humanitie did bestow the same benefits on the Fathers which hee bestoweth on vs in the new Testament and was no lesse before the taking of flesh Mediatour than since also he did the same thinges before his comming which he dooth after his comming in the flesh Ans But neither had hee then doone those thinges except hee should haue beene afterwards man and haue continued alwaies man so neither now should he doe the same if hee did not reteine the nature which he tooke for euer Iohn 5.27 The father hath giuen the sonne also power to execute iudgement in that hee is the sonne of man 5 He rose for vs and that in three respectes 1. For our Iustification Rom. 4.25 our Lord Iesus christ was deliuered to death for our sinnes and is risen againe for our iustification Now the
resurrection of our Mediatour was requisite for our iustification first because except his punishment had beene finite wee coulde not haue recouered out of euerlasting death from which the Mediatour was so to deliuer vs as that hee shoulde vtterly ouercome it in vs. If then our Mediatour was vtterlie to vanquish and ouercome death in vs hee ought then so to die as to ouercome death first in himselfe and so to fulfill indeede that which was foretolde Ose 13.14 1. Cor. 15.54 Death is swallowed vp into victorie O Death where is thy sting O graue where is thy victorie Againe Except Christ had ouercome death he could not haue bestowed his benefites on vs which by his death hee had merited for vs neither should we knowe that hee had satisfied for vs because if hee had continued in death it had beene a certaine argument that he had not satisfied but was ouercome of death of the burdē of sin For where death is there is sinne or if he had satisfied yet had remained in death this had been contrarie to the iustice of God Wherefore Christ was to rise both that wee might knowe that hee had promerited benefites for vs and also that himselfe might applie the same vnto vs that is that by his merit and efficacy we might be perfectlie saued and iustified 2. Christ rose for our regeneration For iustification or remission of sinnes sufficeth not without the inchoation and beginning of a new life 3. For our saluation and glorification God wil by this meanes euerlastinglie quicken and glorifie vs that beeing inserted and engraffed into the masse of his Son that is his humane nature wee maie for euer bee carried of it and out of it drawe life For these causes it was necessarie that Christ shoulde rise againe that is that his soul which was laide downe from the body should be againe ioined with the same body For resurrection is nothing else than a coniunction or reuniting of the same body with the same soule 4 What are the fruites of Christes Resurrection ALL the causes of Christs Resurrection are not fruites of his Resurrection And after a diuerse maner are the causes and the fruites of his resurrection considered and moreouer the benefites of Christ bestowed by his resurrection are one way considered as causes of Christs resurrection and otherwise as fruites of the same For the Questions are diuerse Wherefore christ rose And What fruits Christs resurrection bringeth vnto vs. Furdermore the fruite of Christs resurrectiō of two sorts the one respecting christ the other vs. For first as the Apostle sayth Rom. 1.4 Hee is declared by the resurrection to bee the Sonne of God euen the onely begotten and beloued Sonne of God who is also God himselfe Againe Christs humane nature also was by his resurrection adorned with that glorie which becommeth the nature of the Son of God The fruit of Christs resurrection which respecteth vs is of many sorts But to speake in general all the benefites of christes death are the fruites which we receiue by his resurrection For Christes resurrection maketh that his death hath his effect Christ by his resurrection dooth applie vnto vs those benefites which he merited for vs by his death by this means the same are the benefits both of his death resurrection which are otherwise merited for vs thā they ar bestowed on vs. For it was not necessarie that the verie act of meriting deseruing should dure all the time both of the old and the new Church but onely the act of bestowing or applieng the same and therefore it was necessarie also that the Mediatour should be continually that hee might bestow those benefites on the Church which hee was once to merite for this can not bee doone without a Mediatour and therefore neither can the Church be for one moment without a Mediator In the old church Christ the Mediator did bestow on the Fathers the benefits of his death to come by the force and efficacy of his resurrection to come nowe he bestoweth them on vs by the efficacie of his resurrection alreadie past It remaineth now that wee in speciall reckon the chiefe fruites which the resurrection of Christ bringeth vnto vs. First then by the resurrection of Christ wee know him to be the Messias as in whom the prophecies were fulfilled Secondly We are confirmed and warranted by Christes resurrection 1. Of his merit That hee hath fullie and perfectlie satisfied for our sinnes For one onelie sinne not being satisfied for had withheld christ still in death He was cast into such a prison as that except he had paied the vtmost farthing he had not beene let goe But he was let goe and dimissed Therefore he paied the vtmost farthing 2. We are confirmed of the application of Christes benefites which could not haue been bestowed if he had not risen For as was said before it was necessarie that the selfesame Mediatour beeing man should rise againe Ioh 7.39 The holy Ghost was not yet giuen Iesus was not yet glorified Wherefore wel saith Saint Paul Rom. 4.25 That Christ is risen again for our righteousnes that is to confer and apply righteousnesse vnto vs. Thirdly A fruit of christes resurrection is the gift of the holie Ghost by whom christ regenerateth vs and giueth vs eternal life Before time the Godlie were also endued with the holie Ghost and regenerated but more sparingly than nowe in the newe Testament and yet both by the force and vertue of his resurrection For the holy Ghost by whose vertue and operation onely wee are regenerated cannot be giuen but by the resurrection and ascension of christ Fourthly We must also ascribe and attribute it vnto christes resurrection that hee preserueth vs by his perpetuall and applied righteousnesse that hee beginneth in vs eternal life and so dooth also ascertaine and assure vs of the consummation and accomplishment of eternall life whereof wee cannot bee certaine except wee haue the beginning thereof and the beginning we should not haue except we had the holy Ghost Fiftlie The resurrection of our bodies is the fruite of christes resurrection 1. Because christ is our Heade and wee his members Now it is expedient for the Heades glorifie that the members bee glorious Christ indeede shoulde bee by himselfe though hee had no members or if his members continued in death but hee should not be Head because he is not heade but in respect of his members Neither shoulde hee bee a king without a kingdome according to the nature of correlatiues whose verie beeing dependeth vppon necessarie relation which one hath to the other and according to the nature of correlatiues a glorious head doth require glorious members and such as are correspondent vnto it 2. Because if Christ be risen he hath also abolished sinne If he hath abolished sinne either hee hath abolished his own sin or ours but not his owne therefore ours If he hath abolished our sin he hath abolished death also For if the cause
be taken awaie the effect likewise is taken awaie The wages of sinne is death Further if he hath abolished death and that by a sufficient satisfaction for our sinnes which satisfaction hee hath shewed and declared by his resurrection to bee sufficient it is certaine that his resurrection is a most certaine testimonie of our resurrection for he hauing perfourmed a sufficient satisfaction for the sinnes of his members the members cannot remaine in death But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members Therefore Christes resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam receiued blessinge◠for himselfe and all his posteritie and lost the same from all So Christ the second Adam receiued life and al other giftes for himselfe and others and therefore also will communicate eternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ hee shall woorke also the same in vs which in our Head he did For the spirit is alwaies like neither dooth he woorke in the Head and sleepe in the members Therefore seeing Christ hath raised himselfe vp by his spirite for the dead he wil verilie also raise vs vp For if hee raised himselfe vp beeing dead much more shal he bee able beeing aliue to raise vs vp 5. Because Christ is man for execept hee were man we shoulde haue no hope of the resurretion of our flesh For by man came resurrection 1. Cor. 15.21 Obiection 1. Then the wicked shall not rise againe because christes resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godlie onelie Aunswere There be other causes for which the wicked shal rise again euē for the iust iudgement of God whereby he hath appointed them to eternall paines For the same thing maie haue moe effectes and diuerse causes Obiection 2 These are the benefites of his death therefore not of his resurrection Aunswere They are of his death as by it he deserued them of his resurrection in respect of the application of his benefites Hee beeing rich was made poore and beeing poore was made rich againe that he might enrich vs. Obiection 3. The effect is not before the cause The cause of these benefites which is his resurrection was not before the first resurrection therefore neither the effect that is the benefites themselues Aunswere The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacie and vertue it was in the olde Testament For then also were men receiued into fauour they were endued with the holie Ghost and receiued the other benefits but for and by the Mediator which was in time appointed to be humbled and glorified The last though not the least fruite of christes resurrection is The consummation and perfecting of all his benefites and the glorifieng of his church For christ did therefore die and is therefore risen and hath therefore perfectlie deliuered vs from sinne that wee may bee ioint-heires with him of his kingdome Coloss 1.18 Hee is the first borne of the dead Rom. 8.17 Wee are the heires of God and heires annexed with Christ He shal conforme vs and make vs like vnto himselfe because we liue by the same spirit whereby he dooth And this spirite is not vnlike himselfe Rom. 8.11 Jf the spirite of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies because that his spirit dwelleth in you Ioh. 14.3 I wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Now in this we obserue That the whole humiliation of the Mediatour doth not dure for euer For it was enough that hee suffered once but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming endureth for euer Christ therefore rose that is by his owne proper vertue and power brought againe and returned his soule vnto his bodie that both soule and bodie might bee deliuered from al ignominie and infirmitie and be adorned with immortalitie and perfect glorie That is 1. Hee recalled his soule vnto his bodie 2. But both yet beeing now glorified and freed from infirmities 3. By his owne proper power he receiued his soule I beleeue then that Christ is raised from the dead that is that he therefore rose againe from the dead that hee might make vs partakers of his righteousnesse sanctification glorification which hee purchased for vs by his merite Seeing therefore Christ is risen it is manifest that hee is declared to bee the Sonne of God and as touching his humanitie is endowed with that glory which becommeth the nature of the Sonne of God and further that he endueth vs also with his spirite regenerateth vs by the vertue of his spirite and wil at length consummate and perfect the new life begun in vs and make vs compartners of the same his glory felicity and euerlasting life HE ASCENDED INTO HEAVEN CHRISTS Ascension into heauen is a locall true and visible translation and remoouing of Christs bodie into that heauen which is about all visible heauens to that light which is not to be come vnto to the right hand of God where he now is and remaineth and whence he shall returne to iudgement The chiefe Questions of Christs Ascension into heauen 1 Whither or to what place christ ascended 2 How he ascended 3 Wherefore he ascended 4 What is the difference betweene christs Ascension ours 5 What are the fruites of christs Ascension 1 WHITHER CHRIST ASCENDED IESVS Christ man when he was together with his Disciples in Bethania fourty daies after his resurrection after he had often prooued and confirmed his resurrection his true fleshe and humanity vnto his Apostles ascended in their sight into heauen Heauen in Scripture signifieth 1 The aire 2 The Skieye region and celestiall Spheres 3 The place of the blessed which is that space immense most lightsome glorious without and aboue the whole world and the visible heauen where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwel there because there dooth his glorie especially appeare vnto the blessed Angels men It is called the new world paradise the bosome of Abraham This heauen is not euerie where Luk. 16.26 Betweene you and vs there is a great gulfe set so that they which would go from hence to you can not neither can they come from thence to vs. In this third signification is heauen here taken Christ then ascended into Heauen that is was caried vp into the place of the blessed Act. 2.2 The Holie Ghost came from Heauen in the day of Pentecost 2. King 2.11 Elias was taken vp into Heauen 2. Cor. 12.2 Paul maketh mention of the third Heauen Coloss 3.1 Seeke those thinges which are aboue
we be receiued of his Father 3. The Assent of his Father approuing this his Sonnes will and accepting of the value of his sacrifice as a ransome for our sins and as the Father receiueth vs so doth he also Obiection But before christes ascension yea before his comming there was intercession Answ That depended of this that is it was made in respect of this intercession to come as also the whole receiuing into fauour from the beginning of the woorlde For hee our Mediatour made intercession before with this condition that he accomplishing his sacrifice should appeare for euer in the heauenly Sanctuarie Heb. 6.57 Thou art a Priest for euer according to the order of Melchisedech And further that intercession in the olde Testament was not such as it is now in Heauen For nowe hee wil haue vs receiued for his ransome already paied which then was afterwards to be paied The second fruite is our glorification or ascension For seeing Christ our head is ascended we are certaine that wee also shal ascend into heauen as beeing his members Iohn 14.2 I goe to prepare a place for you And though I goe to prepare a place for you J will come againe and receiue you vnto my selfe that where I am there maie ye be also Obiection But Elias and Enoch ascended before christ Therefore christ is not by his ascension the cause of our ascension Aunswere They ascended in respect of Christes ascension which was to come Christes ascension and glorification is the cause and example of our ascension and glorification because except he were glorified wee should not bee glorified For the Father hath decreed to giue vs all thinges by the Messias and hath put all thinges in his hands And how should Christ haue giuen vs a kingdome except himselfe first as beeing the first borne had taken possession thereof But for this cause also he ascended into heauen that hee might there raign Therefore hee wil translate his citizens thither And seeing we are his members and he our head is already ascended and glorified Therefore shall wee also ascend and bee glorified Iohn 12.26 Where J am there shall also my seruaunt bee And Iohn 14.3 J wil receiue you vnto my selfe that where J am there maie yee be also The third fruite is The sending of the holie ghost by whome he gathereth comforteth and defendeth his church to the worldes end Hee was giuen also to the godlie which were vnder the Lawe before Christs ascension and comming But that was 1. Jn respect of this ascension and glorification of christ which was then to come and whereof that sending and powring out of the holie Ghost is not a fruit onely but also a part and so in respect also of this sending which was noâ—e after Christes ascension accomplished the holie Ghost was giuen vnto the godlie in the olde Testament 2. Now after christes glorification it was giuen more aboundantlie as in the daie of Pentecost That which also was foretolde Act. 2.17 And it shal be in the last daies saith god I wil powre out of my spirit vpoÌ„ al flesh Now that christ did not powre out the holie Ghost in such plentie before his ascension that befel only as before was said in respect of the decree of God For God woulde that the holy Ghost should be giuen by the Messias as well man as God wherefore man also was to be glorified who shoulde do this John 16.7 Jt is expedient for you that J goe awaie for if J go not away the comforter wil not come vnto you There are other fruites also of Christes ascension For 1. it is a testimonie that our sinnes are fully pardoned vs who doe beleeue For except he had suffered the punishment for sinnes hee coulde not haue entred into the throne of God For where sinne is there is death also John 16.10 Hee shall reproue the world of righteousnes because J goe to my father 2. Jt is a testimonie that christ is indeede conquerour of death sin and the Diuell 3. Jt is a testimonie that we shal neuer be left destitute of comfort because hee therefore ascended to send the holy Ghost John 16.7 Jf J go not awaie the comforter wil not come Ephes 4.8 When he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men 4. Jt is a testimonie that christ wil for euer defend vs because we know that our head is a glorious head and placed aboue al principalities HE SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY THIS Article differeth from the former 1. Because in this Article is declared the end of his ascension For Christ did therefore ascend into heauen that hee might sit at the right hand of the father 2. Because christ sitteth alwaies at the right hande of the Father but into heauen hee ascended but once 3. Wee shal also ascend into heauen but yet wee shall not sit at the right hand of God The Questions of christs sitting at the right hand of the Father 1 What the right hand of God signifieth 2 What it is to sit at Gods right hand 3 Whether christ did alwaies sit at Gods right hand 4 What are the fruites of christs sitting at the right hand of the Father 1 WHAT THE RIGHT HAND OF GOD SIGNIFIETH THE right hande of God signifieth 1 The omnipotency or exceeding vertue of God Act. 5.31 Him hath God lift vp with his right hand to be a Prince and a Sauiour 2 It signifieth perfect glorie perfect dignitie and full diuine maiestie 2 What it is to sit at Gods right hand TO sitte at Gods right hande is to bee a person equall to God in power and glorie by whom the Father woorketh immediately They commonly define it to bee to raigne in equall power and glorie with the Father That is true indeede of Christ For he doth al thinges likewise as dooth the Father and is indued with the same power with the Father which also he exerciseth But the Sonne hath alwaies so raigned and the same agreeth also to the holy Ghost who yet is not said in the Scripture to sitte neither dooth sit at the right hand of the Father because the Father doth not gouern al thinges especially his church immediatly by the Holie Ghost but by the Sonne Wherefore this definition which is commonly receiued is not sufficient and perfect Some confound his sitting with his Ascension say it is all one But first it is absurd that in so short a confession should bee an idle speaking of the same thing twise 2 This phrase of speech is taken from the custome of kings who haue their assistants assessours 〈◊〉 whom they commit the power of gouernment So christ also is said to sit at the right hand of the Father because the Father will rule and gouerne by him immediatelie all things both in heauen and in earth 3 We also shall ascend neither yet shall we sit at the right hand of God the Father Heb. 1.13 For vnto which
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
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
7. Christ is a perfect Sauiour because he hath saued and reconciled to god whole man Therefore our corrupt bodie also shall be raised by Christ and rise againe 8. Christ is not of lesse force to saue than Adam to leese Nay Christ hath restored vnto vs al that which Adam lost destroied by sinning yea and far more and greater things by his merit Adam had lost from vs among other gifts the eternall life also of our bodies Therefore Christ hath restored it vnto vs and consequently we shall certainely rise againe 9. God is the God of whole man This reason Christ also vseth against the Sadduces Mat. 22.31 Haue yee not read what is spoken vnto you of God saying I am the God of Abraham and the God of Jsaac and the god of Jacob God is not the god of the dead but of the liuing And so God is the God of whole man not of a part onely For if he were God of a part that is of the soule onely he were not perfectly and fullie our God 10. He published his lawe vnto man after the fall Therefore hee will haue man once keepe it But that is not done in this life Therefore it shall be done in the life to come and therefore men shall rise againe 11. The wages of sinne is death Therefore sinne being abolished death shal be abolished and so death being abolished we shall rise againe vnto euerlasting life To this end also our bodies were made that in them as temples the holy Ghost might dwell for euer 4 For what end the Resurrection shall be THE last end of the Resurrection is gods glorie The endes of the resurrection 1 Gods glorie For to this end shall the Resurrection be that God may manifest and together fullie and perfectly exercise both his mercy towards the faithful and his iustice toward the reprobate and so may declare the vnutterable certainty of his promises The next and subordinate end to the former is the saluation and the glorie of the Elect and of the contrarie 2 The saluation and glorie of the elect and the damnation of the reprobate the damnation and punishment of the reprobate For the Elect or Saints of god shall rise to euerlasting life Reuel 3.21 To him will J graunt to sit with me in my throne Reuel 7.13 They shall be araied in long white robes Dan. 12.3 They shall shine as the Sunne But the wicked shall rise to be drawen to euerlasting paines and torments Mat. 25.41 Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels and a little after And these shall goe into euerlasting paine and the righteous into life eternall Obiection Christs Resurrection is the cause of our Resurrection and also the benefite of Christs Resurrection is our Resurrection But this cause and this benefite belongeth not to vnbeleeuers and Jnfidels Therefore they shall not rise Aunswere This whole reason is graunted namely that the wicked shall not rise because of Christs Resurrection but hence it foloweth not that they shall not rise because they shal rise in respect of another cause which is that they may be punished There is but one end indeede of our Resurrection in respect of God which is his glorie but the manner of comming to this end is diuers 5 By whom the Resurrection shall be The Resurrectiō by Christ THE Resurrection shall be by Christ for by the force and vertue of Christ our Sauiour we shall rise Joh. 6.44 J will raise him vp in the last day Which speech of Christ is to bee vnderstood of the bodie For hee doth not raise vp the souls because they die not Now Christ man shall raise vs though by the vertue of his Godhead Joh. 5.28 The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance vnto all men in that he hath raised him from the dead And hence ariseth vnto vs great consolation and comfort Because he is true man who shall raise vs he will not neglect his owne flesh and members but wil raise them euen vs will he raise to eternal life for which cause he tooke our flesh and redeemed vs. Obiection But the father is saide to raise vs yea to raise Christ himselfe Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirite dwelleth in you Therefore wee shall not bee raised by Christ nor by the power of Christ Answere The Father shall raise vs by his Sonne mediately But the Sonne shall immediately raise vs with his spirit as being our only Redeemer Phil. 3.20 We looke for our Sauiour from heauen euen the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all thinges vnto himselfe But the spirite shall immediately raise vs by himselfe 6 How the Resurrection shall be At the resurrection 1. The dead shall bee raised 1 THE dead shall bee raised with a shoute and with the voice of the Archangell with the trumpet of god and shal be presented before the high and most iust iudge Iesus Christ The resurrection therefore shall bee in glorious manner and openlie not fearefullie nor in secret and shall bee far other than that which was wrought in some men at the resurrection of Christ For it shall bee done all beholding it yea with the exceeding ioy of al the godly with the exceeding feare and trembling of the wicked 2. They who then shall remaine aliue 2 The liuing shall bee changed shall bee in a moment of time changed and bee made of mortall immortall Read Cap. 15 of the former to the Corinthians and Cap. 4. of the former to the Thessalonians 7 When the Resurrection shall be THE Resurrection shall be in the end of the world In the last day Joh. 6.40 J will raise him vp at the last day This question is to bee helde and proposed of vs that our faith bee not troubled while wee are forced to expect and tarry or that we may not imagine to our selues any certain time when we thinke these things wil happen and so beginne to doubt and thinke our selues to be deluded when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs. 8 What bodies shall rise THese selfe same bodies shall rise The same bodies shall rise Iob. 19 26. Eph. 6.8 2. Cor. 5.10 and not others created of christ as the Anabaptists will haue it For Iob saith Jn this flesh shall J see my Lord. And the Apostle saith Euery man shall receiue in his bodie according to
gospel 5 There is then in the Lords supper a double meat and drink one externall visible terrene namely bread and wine and another internall There is also a double eating and receiuing an external and signifieng which is the corporall receiuing of the bread and wine that is which is perfourmed by the handes mouth and senses of the bodie and an internal inuisible and signified which is the fruition of Christes death and a spirituall engraffing into Christes bodie that is which is not perfourmed by the handes and mouth of the bodie but by the spirite and faith Lastly there is a double administer and dispenser of this meat and drinke an externall of the externall which is the minister of the church deliuering vs by his hand bread and wine and an internal of the internal meate which is Christ himselfe feeding vs by his body and bloud 6 Not the body and bloud of Christ but the bread and wine are the signes which serue for confirmation of our faith for the bodie and bloud of Christ are receiued that we may liue for euer But the bread and wine are receiued that wee maie bee confirmed and assured of that heauenlie foode and dailie more and more enioie it 7 Neither is the bread changed into the bodie of Christ nor the wine into the bloud of Christ neither doth the bodie and bloud of Christ succeed in their place they beeing abolished neither is Christs body substantially present in the bread or vnder the bread or where the bread is but in the right vse of the Lords supper the holy Ghost vseth this Symbole as an instrument to stirre vp faith in vs by which he more and more dwelleth in vs engraffeth vs into Christ and maketh vs thorough him to bee iust and righteous and to draw eternal life from him 8 Now when Christ saith This that is this bread is my body and This cup is my bloud the speech is sacramental or metonymical because the name of the thing signified is attributed to the sign it selfe that is it is meant that the bread is the sacrament or signe of his bodie and doth represent him and dooth testifie that Christes bodie is offered for vs on the crosse and is giuen vnto vs to be the foode of eternal life and therefore is the instrument of the holie Ghost to maintaine and encrease this food in vs as Saint Paul saith 1. Corinth 10. The bread is the communion of the bodie of Christ that is it is that thing by which wee are made partakers of christs bodie And elsewhere hee saith We haue been al made to drink into one spirit The same is the meaning also when it is said that the bread is called christes bodie for a similitude which the thing signified hath with the signe namely in that christes body nourisheth the spirituall life as breade dooth the corporall life and for that assured and certaine ioint receiuing of the thing and the signe in the right vse of the sacrament And this is the sacramental vnion of the bread which is shewed by a sacramental kinde of speaking but no such locall coniunction which is by some imagined 9 As therefore the body of christ signifieth both his proper and natural bodie and his sacramental bodie which is the bread of the Eucharist so the eating of Christes body is of two sorts one sacramental of the signe to wit the externall and corporall receiuing of the bread and wine the other reall or spirituall which is the receiuing of christs very body it selfe And to belâ—eue in christ dwelling in vs by faith is by the vertue operatioÌ„ of the holy ghost to be engraffed into his bodie as members to the head branches into the vine and so to bee made partakers of the frutie of the deâ—th and life of christ Whence it is apparant that they are falsly accused who thus teach as if they made either the bare signes onely to be in the Lords Supper or a partâ—cipation of christes death onelie or of his benefits or of the holy Ghost excluding the true reall spirituall communion of the very body of Christ it selfe 10 Now the right vse of the Supper is when the faithfull obserue this rite instituted by Christ in remembraunce of Christ that is to the stirring and raising vp of their faith and thankefulnesse 11 As in this right vse the bodie of Christ is sacramentallie eaten so also without this vse as by vnbeleeuers and hypocrites it is eaten sacramentally indeede but not reallie that is the sacramental Symboles or signes bread and wine are receiued but not the thinges themselues of the sacrament to wit the bodie and bloud of Christ 12 This doctrine of the supper of the Lord is grounded vpon verie manie and those most sound and firme reasons All those places of Scripture confirme it which speake of the Lords supper and Christ calling not anie inuisible thing in the bread but the verie visible and broken bread it selfe his bodie deliuered or broken for vs which whereas it cannot bee meant properlie himselfe addeth an exposition that that bread is truely receiued in remembraunce of him which is as if he had said That the bread is a sacrament of his bodie So likewise he saith the supper is the new testament which is spirituall one and euerlasting And Paul saith it is the communion of the bodie and bloud of Christ because al the faithful are one bodie in christ who cannot stand together with the communion of Diuels Likewise he maketh one and the same engraffing into christes bodie by one spirit to bee both in Baptisme and in the Lords Supper Moreouer the whole doctrine and nature of sacramentes confirme the same all which represent vnto the eies the same spirituall communion of christ to bee receiued by faith which the word or promise of the Gospel declareth vnto the eares Therefore they are called by the names of the thinges signified and in their right vse haue the receiuing of the thinges adioined vnto them The Articles also of our faith confirme it which teach that christs bodie is a true humane bodie not present at once in manie places as being now receiued into heauen and there to remain vntil the Lorde returne to iudgement and further that the communion of Saintes with christ is wrought by the holie Ghost not by anie entraunce of christs bodie into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquitie of the church with most great and manifest consent held and professed 13 The Supper of the Lord differeth from Baptisme 1. Jn the Rite and manner of signifieng because the dipping into the water or washing signifieth a remission and purging out of sinne by the bloud and spirit of Christ and our societie fellowship with christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to bee imputed to vs vnto remission of sinnes and our selues engraffed into Christ
therefore neither doe we so cheerfullie and perfectlie as we ought perfourme these workes vnto God and our neighbour J see another Law in my members rebelling against the Lawe of my minde And this is the cause why the works of the godly cannot stand in iudgement 4 How our workes though not perfectlie good please God ALbeit our works be not done according vnto the Law but are contrariwise manie waies defiled they please God notwithstanding through faith and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father Whence Christ is called our High-Priest by whom our woorks are offered hee is called also the Altar wheron our works being put are pleasing to God whereas otherwise they would stincke in the sight of God The works of the person which pleaseth god so please God as the person himselfe doth Nowe the person pleaseth God by the imputation of the righteousnesse and sanctification or satisfaction of Christ beeing clad namelie with the righteousnes puritie and sanctification of Christ that is the person pleaseth God for the Mediatours sake and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god God doth not examine our vnperfect iustice our works as they are in themselues according to the rigour of the Law according to which he should rather condemn them but he regardeth and considereth them in his son Whereof it foloweth that we do as it were supplie and repaire our want defect with the perfection of Christs satisfaction 5 Why we are to doe good works OVT of the doctrine of free satisfaction humane reason reasoneth on this wise He is not bound himselfe to satisfie for whom another hath alreadie satisfied Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks Aunswere There is more in the conclusion of this reason than in the premisses For this onely should follow be concluded Therefore we our selues are not bound to satisfie and this wee grant 1 In respect of Gods iustice which doth not exact a double paiment 2 In respect of our own saluation which otherwise should be none at all Reply Satisfaction is perfect obedience we are not bound to satisfaction Therefore neither are we bound to perfect obedience no not in the life to come For whō another hath satisfied for he himselfe is not enforced to satisfie But the obedience of Christ is not a ful satisfaction for our sinnes Therefore the fomer consequence is true Aunswere There is yet more concluded than the premisses would afford For this should followe that obedience is neuer at any time to bee performed of vs as thereby to satisfie for our sins already cōmitted or which shall be committed vntill the end of our life But it followeth not hereof that wee must not bee perfect in the life to come For then also wee shall bee bound to perfect obedience we shall be like vnto the Angels and our worke shall be perfectly good although that perfect obedience then due neither shall nor can be a satisfaction or ransome for our sinnes to wit for that obedience which we omitted in this life and yet was due to be performed of vs. For he that oweth twenty florens doth not pay his debt if he repay ten florens Wherefore the Maior proposition hath a double meaning and is true if it be taken in this sense whom an other hath satisfied for hee himselfe is not bound to satisfie to wit for those thinges for which satisfaction was made before So we are not bound to satisfie for our sinnes which we now commit For Christ hath fully perfectly satisfied his Father for all our sinnes and hath performed perfect obedience vnto the Lawe in our behalfe which otherwise wee shoulde haue performed in this life vnto the lawe and which we in this life omit and are no way able to perfourme Now for this end hath Christ satisfied for vs and redeemed vs by his bloud that at length we might in the life to come cease from sinne and performe that obedience vnto him which then we are to performe Neither dooth it for all this hereof followe that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs as thereby to shewe our thankefulnesse and not to satisfie for those sins which we commit in this life For wee are neuer able to satisfie by that obedience which we owe for that obedience which we doe not performe neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life this satisfaction of christ is sufficient to expiate and doe away all our sinnes God notwithstanding doth in this life also require of vs this our obedience though yet it be but begun and vnperfect For seeing God so greatly hated sinne that satisfaction could not be made vnto him for sinne but by the death of his only begotten Sonne wee verily must also hate it euen as himselfe also cōmandeth vs to fly abhor it from our hart and soule And Christ hath not therefore freely redeemed vs that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne but that being freed from sinne wee should hereafter begin to liue to him onely This end of our redemption which Christ himselfe respected is cause sufficient for which al of vs should necessarily doe good workes because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished Besides this cause there are manie others also in like sort most weightie which we wil in few words declare We are to doe good woorkes in respect of God our selues and our neighbour In respect of God 1. Because of the commandement of God Let your light so shine before men that they maie see your good workes and glorifie your Father which is in heauen God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarilie to giue our selues to good workes that wee maie perfourme due obedience vnto God who requireth it of vs. Joh. 15·12 This is my commaundement that yee loue one another Rom. 6.18 Beeing made free from sinne yee are made the seruantes of righteousnes 1. Thess 4.3 This is the wil of God euen your sanctification 2. For the glorie of God The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs that both by them we maie worship and magnifie god and others seeing the same maie glorifie our heauenly father like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed and from whom we receiue exceeding great benefites and those of al sorts we should also loue magnifie worship
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
such as define the circumstances of the duty of magistrates and subiects and citizens one towardes another is in euery place and at all times most iust the same are law-makers to follow But in that forme of the Mosaicall gouernment many things are applied to the state and condition of that nation region time and ceremoniall woorship the obseruation whereof would now be neither iust nor profitable because the causes for which those lawes should be giuen to the Iewes are taken away or changed as of giuing a bill of diuorce of marrieng the widowes of their kinsemen Wherefore God will not that all nations and ages be tied vnto those Lawes An argument whereof is that euen at that very time when hee commanded these Lawes to be obserued he bound not all nations but onely Abrahams posterity vnto them and yet some that liued according to such ciuil Lawes of other nations as were not wicked and vngodly did please him as Naaman the Syrian and whosoeuer of the Gentiles were conuerted who yet notwithstanding did not obserue the ceremonies and ciuill Lawes of the Iewes And Paul Rom. 13. saith we must obay not only those which gouern according to Moses lawes but also other Magistrates as the ordinance of god as long as they command nothing contrary to the commandements of God And himselfe also submitted himselfe vnto the Romane Lawes when he appealed vnto Caesar and when he said Jt was vnlawfull to binde one vncondemned which was a Romane Furdermore if any man will hence conclude That seeing it is lawfull to vse the Lawes of other common-weals as the Athenian Romane such like it is therefore much more lawfull beseeming to imitate and folow the forme of that common-wealth which was immediately ordered and constituted by God himselfe We easily grant that wise and discreete magistrates and law-giuers may take as wel thence as out of other gouernmentes if there bee anie thing conuenient and agreeing with their subiects with whom the times wherein they liue so that all opinion of necessity bee taken away that is so that it bee not therefore commaunded or reteined because it was prescribed by Moses to the Iewes but because there are good reasons wherefore nowe also it shoulde bee doone so and if the causes be chaunged then that the liberty also of changing these lawes by publicke autority be reteined Moreouer although ceremoniall and ciuill lawes are wholy abrogated as touching obedience also yet is not the Morall law in like manner abrogated For this after Christ was exhibited ceased indeede as touching the curse and constraint but not as touching obedience The reasons hereof are strong and cleare First The Sonne of god was not therefore made Mediatour tooke the forme of a seruant became obedidient vnto his Father euen vnto the death of the Crosse and redeemed vs from the curse of the Law that we should continue and persist in sinnes and enmity with God but that hee might deliuer vs from sinne reconcile vs vnto God and make vs againe like vnto god the temple of god If then he had this end for which hee did deliuer vs from the curse of the Lawe hee did not withall take away the bond of our obedience For this is the Mediatours office to expiate and do away sins and to bring to passe that hereafter the party offended bee no more offended by that party which had offended Secondly how much the more and greater Gods benefites are towardes vs so much the more are we bound to yeeld thankefulnes vnto him that is to liue according to his will and Law But they who are iustified and regenerated by faith in Christ haue receiued moe and greater benefits than others For these are ouermore added vnto their creation and preseruation and other benefits common to the wicked with the godly Therefore we are more bound after than before regeneration and iustification to yeeld and performe obedience to Gods Law Many testimonies confirme the same as Mat. 5.17 Thinke not that I am come to destroy the Law or the Prophets J am not come to destroy them but to fulfill them This is meant of all the parts of the Lawe but especially of the morall Lawe For Christ fulfilleth the Law foure waies First by his owne righteousnesse For Christ onely hath perfectly performed such obedience as the Lawe requireth both because he was the sonne of God and conceiued by the holy Ghost and also because hee could not haue satisfied for vs except himselfe were free from all spot or staine of sinne Heb 7 26. Such a high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Secondly by paying sufficient punishment for our sinnes Rom. 8.3 For that that was impossible to the Lawe in asmuch as it was weake because of the flesh god sending his owne Sonne in the similitude of sinnefull fleshe and for sinne condemned sinne in the fleshe that the righteousenesse of the Lawe might bee fulfilled in vs which walke not after the fleshe but after the spirite 2. Cor. 5.21 He made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God And this fulfilling of the types of the lawe the paying of that punishment which wee did owe is that verie abrogating of the Lawe whereof wee haue spoken Thirdly Christ fulfilleth the Lawe in vs by his spirite reforming vs by him vnto the image of God that we also may in this life begin internall and externall obedience which the lawe requireth of vs may perfourme the same whole and entire in the life to come Now both these to wit punishment paide for vs by Christ and righteousnes begun in vs are comprehended and vnderstoode by S. Paul when he saith That the righteousnes of the lawe is fulfilled in vs which walke after the spirite And of the giuing of the Holie Ghost and of regeneration which is wrought for and by Christ S. Paul purposely entreateth Rom. 6. 7. Fourthly Christ fulfilleth the lawe by teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and vnderstanding thereof which he doth Matth. 5.6 7. If then Christ both teacheth and restoreth the obedience of the lawe in vs he doth not abolish the lawe as concerning obedience The same doth Paul teach Rom. 3.31 Do we then make the lawe of none effect through faith God forbid yea wee establish the lawe Now by faith or by the righteousnes and iustice of faith the Law is established not onely in confessing or approuing the iudgement and accusation of the Lawe against vs as that we doe not yeeld due obedience vnto the Lawe for asmuch as we seeke for righteousnesse without our selues in Christ in satisfieng because through faith is applied vnto vs christs satisfaction equiualent to eternall punishment which the Law required of vs not performing perfect obedience by this faith then it is wrought that without the
Law indeed that is not by our owne obedience but yet not against the Lawe that is not without anothers perfect satisfaction for vs we are iustified before God but the Lawe is also established by faith through the beginning of newe obedience in this life and the acomplishing of the same in the life to come Acts. 15. Purifieng their hearts by faith Gal. 5.5 We through the spirite waite for the hope of righteousnesse through faith These and the like asseuerations that the Decalogue is to be taught in the new Testament and the commaundementes of christ and the Apostles agreeing with the Decalogue doe most euidently refute the impiety of Antinomies Libertines and such like who contend that the law is not to be taught in the church of christ The same also may be gathered out of the vse of Gods Law which vse thereof seeing it must be continuall in the church it followeth that the Law it selfe also must be perpetual Which that it may be the more manifest let the chiefe obiections opposed against it be considered 1 Obiection Christ is not the Law-giuer as it is said The Lawe was giuen by Moses but grace and trueth came by Christ Therefore neither he nor the ministers of the Gospell should teach the Law Aunswere Christ is not the Law-giuer as concerning the chiefe and principall function and office of the Mediatour For that is to bring foorth the gospell out of the bosome of his father to make request and intercession to be made a sacrifice for vs and by the gift of the Holy Ghost to reconcile vs vnto God But a part notwithstanding of this office is to shew and take away those errours wherewith the Lawe is corrupted and to propound the pure Doctrine thereof to this end that the mindes of men may thereby bee prepared to heare the preaching of the gospel which is proper vnto the Messias and that they being conuerted may be instructed what thankefulnes God requireth of thē for the benefit of their redemption Christ then is the Law-giuer as he is God and author of the law together with the father but as hee is Mediatour hee is not indeed the law-giuer because he publisheth not the Law as it is saide 1. John 2. but yet notwithstanding hee is the purger repairer and restorer of the law from corruptions and this not principally but that hee might performe the principall function of his Mediatourship to wit our reconcilement saluation The same answere we make also concerning the ministers of the gospell in asmuch as they are to propound no other Doctrine vnto the Church than Christ hath deliuered 2 Obiect Hee that hath satisfied the Lawe by punishment is not bound to obedience because the Lawe bindeth either to punishment or to obedience but not vnto both together But wee haue satisfied the Lawe by Christs punishment Therefore we stand not bound to perfourm obedience Aunswere We distinguish the Maior First he that hath suffered a sufficient punishment is not bound to obedience to witte not to the same obedience for the omitting whereof he suffered punishment but after that satisfaction hath been made by punishment for sinne committed he is bound notwithstanding hence forwarde to obey the lawe or to suffer newe punishment if through new disobedience he breake the lawe Secondly hee that hath satisfied not by his owne punishment but by anothers and is receiued into fauour without his owne satisfaction ought to obey the lawe though not as thereby to satisfie for sinnes yet to shewe his thankefulnes that is hee ought to order and direct his life according to his will by whom he is redeemed and of whom he is receiued into fauour For no man is therefore punished for sinne committed or deliuered from the crime therof that he should persist in it but that he should leaue off hence forwarde to commit sin any more and to offend him vnto whom hee is reconciled Wherefore in like manner wee also because Christ hath satisfied for our sins stand bound to performe the obediēce not of the time past but of the time to come and this also are we bound to perfourme not for any expiation or recompence of those sins which either wee haue committed or doe commit or hereafter shall commit but for the shewing of our thankefulnesse for the benefite of Christ whereby wee are deliuered from sinne and death This doth S. Paul teach Rom. 6. Hee that is dead is free from sinne Againe Likewise thinke ye also that yee are dead to sinne but are aliue to god in Jesus Christ our Lord. 3 Obiection Christians are not ruled by the Lawe but by the spirite of regeneration according as it is said ye are not vnder the lawe but vnder grace Againe The lawe is not giuen vnto the righteous man Therefore it is not to be taught in the Church of Christ Aunswere Christians are not ruled that is are not compelled and constrained by the law and feare of punishment vnto whatsoeuer discipline or order like as are the wicked but yet they are taught and instructed by the law of God what worship is pleasing vnto god and the holy Ghost vseth the voice of the Lawe to teach and incline them to an obedience not constrained or hypocritical but true and voluntary so that not only the Law commandeth them what to doe but the spirite also of grace dooth giue them ability to obay For this is not to be vnder the Law and the Law not to be giuen vnto the righteous So then the bond and Doctrine remaineth albeit the condemnation and constraint is taken away For vnto this are wee bound that our obedience be most free and voluntary Rom. 8.12 We are debters not to the flesh to liue after the flesh 4 Obiection The Lawe is not necessarie vnto saluation Therefore it is not to be taught in the Church Aunswere This reason is a fallacie reasoning that not to bee simplie so which is not in some respect so For albeit the Lawe is not necessarie to this that wee shoulde through our obedience vnto it be saued yet is it necessarie vnto other thinges as hath beene taught already in the doctrine concerning the vse of the Law 5 Obiection Coloss 2.3 Jn Christ are hid all the treasures of wisdome and knowledge Againe Yee are complete in him Therefore there is no neede of the Lawe in the Church of Christ Aunswere This reason deceiueth by inferring a false consequent because it proceedeth from the putting of the whole to the denial of a part The whole wisedome and knowledge that is the Doctrine of Christ deliuered by him vnto vs is sufficient necessary for the Church But a part of that Doctrine is the Morall Lawe also because Christ commanded not faith only but repentance also amendment of life to be preached in his name he himselfe deliuered and declared the Lawe The compleatnesse therefore and perfection of our wisedome and saluation which we haue in Christ doth not exclude but include
affect an excellencie aboue others but to bee well contented with those gifts which God hath giuen vs and to employ all our gifts studies to the glorie of God the safetie of our neighbours euen those which are of the baser and vnwoorthier sort neither at anie time to murmour against GOD if wee faile of our hope or if wee bee despised but in all things to ascribe the praise of wisdome iustice vnto God 1. Cor 4.6 These thinges I haue figuratiuelie applied vnto mine owne selfe and Apollos for your sakes that yee might learne by vs that no man presume aboue that which is written that one swell not against another for anie mans cause For who separateth thee And what hast thou that thou hast not receiued 1. Pet. 5.5 God resisteth the proud and giueth grace to the humble Humble your selues therefore vnder the mightie hand of god that he may exalt you in due time Matth. 18.4 Whosoeuer shal humble himselfe as this title child the same is the greatest in the kingdome of heauen Phil. 2.3 Doe nothing through contention or vaine glorie but in meekenesse of minde euerie man esteeme other better than himselfe 4 Patience is the knowledge agnising of Gods Maiestie wisedome iustice goodnesse resoluing through a confidence in gods promises and so in hope of gods assistance deliuering to obey god in suffering those euils aduersities which he sendeth on vs willeth vs to suffer neither in respect of the griefe which they bring to murmur against God or to doe any thing against his commandements but in our dolor griefe to retaine still the confidence and hope of gods assistaunce and to aske deliueraunce of him and by this knowledge and ful persuasion of Gods will to mitigate and assuage our griefe and paines Humilitie and Patience belong vnto the first commaundement not onely because they are partes of that internall obedience which god requireth immediately to be performed vnto him but also because they follow and accompany the true knowledge confidence loue and fear of god as necessarie effects of the same 5 Hope is a sure and certaine expectation of euerlasting life freelie to be giuen for Christes sake and of a mitigation or assuagement of present euils and of a deliueraunce from the same euils of this life and lastly an expecting and looking for al blessinges necessarie vnto saluation according to the counsell and will of God Now hope springeth from faith Because he that is certain of the present wil of God towardes him hath also certaine and assured promises of the time to come For God is not changed and the giftes and calling of God are without repentance Moreouer Faith and Hope differ in these considerations Faith embraceth the present benefites of god and his wil towardes vs. Hope embraceth the effectes and fruites which are to come of this present and perpetual wil of god Heb. 11.1 Faith is that which maketh those things to be which are hoped for and which sheweth those thinges which are not seen Hope that is seene is not hope for how can a man hope for that which he seeth 6 The loue of god is to acknowledge God to bee exceeding good and exceeding bountifull and mercifull not only in himselfe but also in vs and towards vs and that therefore he dooth employ his power wisedome iustice mercy goodnes to our saluation so through the acknowledging of this his infinit goodnes towards vs to loue God as that we more couet and desire our conioyning and conformity with him and the execution of his will than all other things whatsoeuer and further had rather leaue and relinquish all thinges than be bereaued of his communion and fellowship or offend him in any thing and are ready to part with all other thinges which wee loue for his sake nothing is more cared for of vs than how we maie doe thinges acceptable and gratefull vnto him 7 The feare of God is to acknowledge the infinit anger of God towards sinne his great power to punish sinne his wisedome and iustice and that right and dominion which he hath ouer al creatures and of the contrary to acknowledge our owne corruption and infirmity and therefore to submit our selues to god according to all his commaundementes and to account for the greatest euil our offending of God and estranging from him and in respect thereof highly to hate and detest al sinne and to bee ready rather to suffer al other euils whatsoeuer than that we will offend god in any thing Leuit. 14 19. Thou shalt fear the Lord thy god because J am the Lord. Ier. 10.7 Who would not fear thee O King of natiōs For to thee appertaineth the dominion for among al the wise men of the Gentiles and in all their kingdomes there is none like thee The feare and loue of god differ For the loue of god ariseth from a knowledge of gods goodnesse The fear of god ariseth from a knowledge of gods iustice and of his power to punish sinnes and of that right which he hath ouer al creatures Againe Loue pursueth good to wit god and our coniunction with him wherefore the loue of god is not to abide to be bereaued of god who is the chiefe good But fear flieth euill to wit the displeasure and wrath of god and our separation from him Wherefore also the fear of god is to beware that we offend not god Moreouer the fear of god which was in the nature of man vncorrupt differeth from that which is now in the regenerate in this life and which is in the blessed Angels and Saintes in the celestial life The feare of god which is in the blessed in euerlasting life is a high detestation of sinne and punishmentes without griefe because neither anie sinne is in them or any punishment of sin and they are assured that they shall neuer sinne or be punished Jsa 25.8 Hee wil destroie death for euer and the Lord God wil wipe awaie the tears from al faces The feare of god which is in the regenerate in this life is an acknowledging of sinne and the wrath of god an earnest griefe for the sinnes committed for the offending of god and for those calamities which by reason of sinnes both we and others susteine and a feare of future sins and punishments and an earnest desire of flying and shunning these euils by reason of the knowledge of that mercy which is shewed vnto vs through Christ Matth. 10.28 Feare yee not them which kil the bodie but are not able to kil the soule but rather feare him which is able to destroie both soule and bodie in hell Luk. 23.40 Fearest thou not god seeing that thou art in the same condemnation This feare is commonly called Sonne-like feare because it is such as Sonnes beare towardes their parents who are sorrie for the anger and displeasure of their father and yet notwithstanding are alwaies persuaded of the loue and mind of their father
towardes them therefore they loue him and for this loue of him whom they haue offended they are the more grieuouslie sorry So is it saide of Peter Matth. 26 75. So he went out and wept bitterly This Sonne-like fear differeth from a seruile or slauish fear because this son-like feare ariseth from a confidence and loue of god and therfore principallie it shunneth the displeasing and offending of God and is certaine of euerlasting life Seruile feare ariseth from a knowledge and an accusing of sinne and from a feeling of gods iudgement and anger against sinne and is a shunning and hatred of God and punishment not of sinne and is so much the greater how much the more certaine expectation there is of euerlasting damnation and howe much the greater despaire there is of the grace and mercy of God This feare of God is in diuels and in the wicked and is that beginning of euerlasting death which the wicked feele in this life Gen. 3.10 J heard thy voice in the garden and was afraide Iames 2. The Diuels beleeue and tremble Isai 57. There is no peace vnto the wicked Wherefore seeing it is an hatred and shunning not of sinne but of God and is repugnant to the faith and loue of God it is not commanded but forbiddden in this commaundement 1 John 4.18 There is no feare in loue but perfect loue casteth out feare for fear hath painfulnesse and he that feareth is not perfect in loue Now because in the Saintes in this life neither faith nor loue are perfect but are often shaken with many tentations and doubts therefore albeit this Sonne-like feare is begunne in them yet is it neuer in that puritie but that some seruile feare is mingled with it Examples hereof are rise and frequent in the Psalmes and in the booke of Iob. Psalm 32.3 When J held my tongue my bones consumed when J roared al the daie Psalm 38.4 Mine iniquities are gone ouer mine head and as a weightie burden they are too heauie for mee Mine heart panteth my strength faileth me Iob. 13.24 Wherefore hidest thou thy face and takest me for thine enimy We are further hereto obserue that oftentimes in scripture the loue of god and the fear of god is taken for the whole worship of god or for the generall obedience according to all Gods commaundementes As Prou. 1.7 The feare of the Lord is the beginning of wisedome 1. Timot. 1.5 The ende of the commaundement is loue out of a pure heart and of a good conscience and of faith vnfeigned 1. Iohn 5.2 In this wee know that wee loue the childen of god when we loue god and keep his commandments The reason heereof is because the knowledge of God the feare and loue of God and faith are causes of our whole obedience and they who truly loue and feare God wil not offend him in any thing but endeuor to do al thinges pleasing vnto him and acceptable The vices which are opposite or contrary to the vertues of this first commaundement NOT to haue the true god is either to haue no god or to haue moe gods or another than the knowen god or not to acknowledge god to bee such vnto vs as he is manifested Likewise not to trust in god not to subiect and submit our selues vnto God in true humilitie and patience not to hope for all good thinges from him alone not to loue and feare him The parts of this impietie are those vices which are contrarie vnto those vertues which were before recited Vnto the knowledge of God is repugnaunt 1. The ignorance or not knowing of the true God and his will which is not to know those things of God or to doubt of them which we ought to know by the benefit of our creation by his manifestations This ignorance is either naturall or engendred in men which is of those things which we are ignorāt of or cannot vnderstand thorough the corruption of our nature or else it is a purposed or endeuoured ignoraunce which is of those thinges that our conscience telleth vs must bee inquired after neither yet doe wee inquire after them with an earnest desire namely with a desire of learning them of obeying God Of this ignorance it is said Psal 14.2 There is none that doth vnderstand and seeke God 2 Errors conceiued or false imaginations opinions of him as when some imagine there is no God some faigne that there are moe Gods or if they professe it not in words yet indeed they make Gods while they ascribe those things to creatures which are proper to God only as they who make their praiers vnto Angels and to men departed For praier and inuocation attributeth vnto him who is inuocated infinite wisdome and power Wherefore Paul saith that they who pray vnto creatures Rom. 1.23 Turne the glorie of the vncorruptible god to the similitude of the image of a corruptible man of birds and of foure-footed beasts Apoc. 19.10 and of creeping things So neither will the Angel suffer Iohn to worship him and addeth this reason J am thy fellow seruaunt and one of thy brethren which haue the testimonie of Jesus worship God In like manner also they imagine false opinions of God who knowe God to bee but one but knowe not the true god as Mahumets Sectaries And so they also who know that one and true God but neglect him and are not moued to worship him to trust in him to loue him For the knowledge of good doctrine doth not suffice alone because then the Diuel also should haue this vertue but there must also accompany it an inward motion of the minde to embrace and follow the same 3 Magike Sorcery Witchcraft which is most repugnaunt and contrary to the knowledge of God For it is a league or couenant with the Diuel the enimy of God with certain woordes or ceremonies adioined that they doing and saieng this or that shal receiue thinges promised of the Diuell and such thinges which are to be asked and receiued of god alone as that by his aide and assistaunce they shal know or woorke things not necessarie tending either to the fulfilling of their euil lusts or to ostentation or to the commodities of this life Now in these ceremonies and wordes which they vse there is no efficacy or force but the Diuel himselfe accomplisheth those things which he hath promised to this end that they may reuoult from God to the Diuel Magus as also Magia that is Magike is a Persian word signifieng a Philosopher or a teacher But men perceiuing their owne ignoraunce sought for the Diuels help Leuit 20 6. Deut. 18.10 so the names grue infamous Now as Magicians so they also are condemned by this commaundement whosoeuer vse the help of Magicians Vnto Magike belong enchauntments which are the vsing of certaine woords or ceremonies according to a couenaunt before entered with the Diuel which being doone and spoken the Diuell should perform that which the
not hurting the safetie of men THESE are of three sortes For we are said not to hurt three waies to wit either being not hurt or prouoked or being prouoked or both waies In the first maner of not hurting consisteth Particular iustice hurting no man This particular iustice not hurting anie man is a vertue shunning all harmings which are done either by violence or by deceit or by neglect of our owne and others safetie and so neither by indeuour nor by neglect hurting the life or bodie of any of whome wee are not hurt except God commaund it This is expressed in the woordes Thou shalt doe no murther In the second manner of not hurting consist Mildnes Equabilitie For vnto these vertues is it proper not to hurt albeit we be prouoked Mildnes or placabilitie or easinesse in forgiuing is a vertue moderatresse and gouernesse of anger which shunneth al iust anger so that a mild man wil neither be angry for no cause neither vpō a light cause where there is cause of iust anger he doth then also so moderat that iust anger as that he is not angry beyond measure or passeth the bounds and limits by God prescribed that is he doth not wish the destruction of the person that hurt him nether burneth with a desire of reuenge but pardoneth offences and also grieuous iniuries and is displeased only at the reproch of Gods name or for vniustice or for the hurt of his neighbour admitting not into his mind the desire of reuenging any iniury be it neuer so great and wishing also from his heart the safety and good estate of his enemies and such as haue ill deserued of him and endeuouring to maintain the same according to his ability and their necessity Matt. 5.5 Blessed are the meeke for thy shal inherit the earth Equabilitie or equity is a vertue of neere affinitie with mildenesse which is a moderatresse of strict iustice which equalleth punishments with the faults vpon good and reasonable cause as when in respect of the publique safety or priuate safetie of them which transgresse or for the auoiding of offence or for anie other good cause we yeeld somwhat of our right in punishing offences or in pursuing iniuries Gal. 6. Brethren if a man bee fallen by occasion into anie fault yee which are spiritual restore such a one with the spirite of meeknes considering thy selfe least thou also be tempted In the third maner of not hurting consisteth peaceablenesse which is a vertue shunning al offences and occasions of enmities and discords and endeuouring to take them away if any doe arise Briefly Jt is a studie of peace and concord that is a diligence both in auoiding causes and occasions of offences discords contentions and hatreds and also in reconciling those which are offended either with vs or with others and lastly in reteining and keeping of peace for the reteining whereof not to refuse troubles the dissembling and forbearing of iniuries whereby we haue bin harmed so as it bee without the reproch of Gods name and any grieuous impairing either of our owne or others safety The vertues helping and furthering mens safety GOD wil not onely that we hurt no man but also that we help both our selues and others according to our power And wee are saide to helpe two waies 1. By repelling euils daungers and iniuries 2. By doing good or by benefiting our selues or others Of Helping vertues then there are two sortes namelie vertues repelling euils and vertues benefiting and doing good The vertues repelling euils which namely are exercised in driuing away euils and iniuries are these Commutatiue iustice in punishmentes fortitude and indignation Commutatiue iustice in punishmentes is a vertue obseruing equality of offences and punishmentes inflicting either equall punishmentes vnto the faultes or lesser beeing induced thereto vpon good cause according to the respect and consideration to be had of circumstaunces in ciuil iudgement for the mainteinaunce of Gods glory and for the preseruation of mens society For when God forbiddeth the society of men to be harmed or impaired and wil haue the Magistrate to be the maintainer of discipline according to the whole decalogue he wil also haue them with iust punishmentes restrained that make any grieuous breach of this order Wherefore a Magistrate may offend not onely in cruelty or vniust seuerity but also in lenity or remisnes and in licencing men to hurt iniury others 1. King 20.42 Because thou hast let go out of thine hands a man whom I appointed to dy thy life shal goe for his life and thy people for his people Leuit. 24.17 He that killeth anie man he shal be put to death Num. 35.31 Ye shal take no recompence for the life of the murtherer which is worthy to die but he shal be put to death Exod. 21.23 Life for life eie for eie tooth for tooth Deut. 24.16 The fathers shall not bee put to death for the children nor the children put to death for the fathers but euerie man shal be put to death for his owne sinne Deut. 19. Thou shalt make citties of refuge that innocent bloud be not shed within thy land Here therefore is commaunded for the defence and safegard of mens safety seuere iustice which remitteth not punishment without good cause and obserueth equality of the offence punishment Whereof it is manifest that this commaundement doth not take away but ordaine and establish the office of the Magistrate in punishing transgressours For when God commaundeth a man to be slaine not men now but God himselfe putteth him to death by them vnto whō he giueth this in charge And that the licentiousnesse of doing violence or outrage might not grow strong and encrease he would haue transgressours to bee curbed and kept short by punishmentes Wherefore the reuenge due to Magistrates is comprehended in that saying Roman 13.19 Vengeaunce is mine J wil repaie saith the Lord. And hereby is aunswere made vnto this obiection It is said here Thou shalt doe no murther Therefore we must not at al put anie man to death by consequent this iustice doth not appertain to this commandement as which cannot be kept except manie be put to death Vnto which wee aunswere 1. We must therfore put some to death least the society of men be destroied by theeues and robbers 2. Jt is said Thou shalt doe no murther that is not according to thy owne pleasure and lust For God punisheth when the Magistrate punisheth Fortitude is a vertue which aduentureth dangers according to the rule of wel informed reason that is such daungers as right and ruled reason willeth to aduenture that for the glory of God the safety of his Church the defence and preseruation either of our selues or ours or others against grieuous iniuries Nowe this Fortitude of Gods Saintes ariseth from faith and hope and the loue of God their neighbor But that heroical fortitude which is a special gift of god as in Iosua Sampson Gideon Dauid is to be
his glory and our saluation We in the meane season must doe our duetie and leaue the euents to God Euerie one hath a double vocation and calling The one is common which compriseth those vertues that are common to all Christians The other is particular which belongeth to euerie ones proper calling Wee aske for both callings and vocations in this petition namely that euerie one as was a little before saide may abide in their proper and common calling committed vnto them and doe their duetie Obiection But the former petition doth desire also that we maie rightlie perfourme our duetie Therefore this petition is superfluous Aunswere In the former wee desire that God will beginne his kingdome in vs by ruling vs by his spirit who regenerateth our will that so hence forward we rightly perfourming our duety may yeeld all obedience to our King as becommeth the subiects of that kingdome But in this petition wee desire that in perfourming rightly and faithfullie our duetie we may execute the vvil of god 2 Wherefore we desire that gods will be done THIS petition is necessarie 1. That the kingdome of god maie come vvhereof vvee spake in the second petition For except god himselfe bring to passe that euerie one in his calling duetie doe diligently his vvill this kingdome cannot be setled florish and be preserued 2. That we maie be in this kingdome For except vve doe the vvill of god vve cannot be citizens of his kingdome And vve are not able of our selues by reason of the corruption of our nature to doe his vvill Therefore vvee must desire of him that vvee may doe it 3 Of whom Gods will is done in Heauen IN Heauen the will of God is doone 1. Of the sonne him selfe who doth all the will of his Father 2. Of the Angels and blessed men Of the Angels the will of God is so done in Heauen as that euerie Angel standeth in the presence of God being readie to doe whatsoeuer God commaundeth They doe both his generall and his speciall will none seaseth vpon that which belongeth to another none is ashamed to serue although we anoy them with the noysome sauour of our sinnes and offend God They are ministring spirites Hebr. 1.14 Nowe Christ addeth heere as in Heauen 1. To prescribe and draw vs a patterne and example of perfection whereunto we must striue 2. That by this desire of perfection we maie be assured that God will giue vs here the beginning and the perfection in the life come Obiection That which is alwaies done shall certainlie come to passe though we desire it not the same is not to be desired The will of God is doone alwaies and shall certainly be doone though we desire it not Therefore it is not to be desired Aunsvvere The Minor of this reason vve denie For it is false 1. As concerning the calling and vocation of euerie man because they that desire not that they may be able in their vocation to doe their duety rightly faithfully and happily the same shal neuer doe it 2. It is false also as concerning gods decrees because god hath decreed many euents but yet so as that hee hath also decreed the meanes of comming thereunto There is also a fallacy in the Maior proposition putting that for a cause which is no cause because we do not therefore desire that gods wil be done as if it should not bee done if we should not desire it but we desire it for other causes namely that all euents may be good and prosperous vnto vs. For euēts shal not be good vnto vs neither tending to our safetie except vve submit them to the vvill of god so that vvee desire that only to be done vvhich he hath decreed vvill haue done Reply The decrees of god are vnchangeable Aunsvver The Decrees of god not only as touching the euents or ends but also as touching the meanes are vnchangeable Hee hath decreed to giue the ende but by the meane vvhich is of this condition that vvee desire it and pray for it Obiection God wil haue our Parentes to die Therefore wee must desire that they maie die Answere I deny the consequent of this reason for vve must subiect our selues to the vvill of god and desire that vvhich hee commaundeth vs to desire So neither doth this follovv The church shall bee subiect vnto the crosse Therefore J wil praie for affliction Neither yet hereof may it be concluded that our vvil disagreeth from gods will because thou desirest vvith that end whereby thou must desire her deliuerie God vvill haue our parents to dy yet vvil he not haue vs to vvish their death god wil haue his church to be vnder the crosse yet he wil not haue vs to desire her crosse but to pray for her deliuery patiētly to beare it if it afflict her In like maner God wil not in this life giue vs perfect deliuerance frō sin yet wil he haue vs to vvish it euery momēt to desire that we may be wholy deliuered frō sin Wherefore some things are to be desired which God wil not doe some things which hee wil doe are not to be desired but patiētly to be suffered But neuerthelesse it belongeth nothing at al vnto vs to search what thinges God hath decreed seeing we haue this prescribed vs for a rule that wee aske desire but with a condition of gods wil. Obiection Vnpossible thinges are not to bee desired for hee that desireth thinges vnpossible desireth in vaine But to desire that Gods wil be done in earth as it is in heauē or that we maie do our duetie like as do the Angels in heauen is to desire a thing vnpossible yea it is to desire that which is contrarie to Gods decree Therefore that is not to be desired seeing God will haue this to be our state in the life to come not in this life Aunswere 1. The Maior is to be distinguished Vnpossible thinges are not to be desired except God will at length graunt them to those that desire them but God will giue the performance of his will to those that desire it and that in this life as concerning the beginning thereof in the life to come as concerning the consummation ful accomplishment Wherfore this consummation is to be desired and the impossibilitie is patiently to bee suffered in this life And the consummation is therefore to bee desired in this life that wee may at length obtaine it because he that dooth not nowe desire it shal doubtles at no time obtaine it It is one thing not to be able to attaine vnto this consummation and another thing not to desire it 2. We denie the Minor wherin is a fallacie putting that for a cause which is no cause For neither doe wee desire that in this life the consummation or perfection of our obedience towards God may bee accomplished but that heere may bee wrought the beginning and continuaunce and encrease thereof and after this
repentance Obiection 4. Paul obtained remission neither yet did he forgiue al of them their trespasser because he saith 2. Tim. 4.14 Alexander the Copper-smith hath done me much euil the Lord rewarde him according to his woorkes Therefore it is not necessarie that we shoulde forgiue Answere There is a threefold remission or forgiuing 1. Of reuenge This belongeth to all men because all men ought to remit and forgiue reuenge Hereof speaketh this petition and this Paul did forgiue Alexander 2. Of punishment This as all can not inflict so neither can all remit but neither they also vnto whom yet the same otherwise is committed ought alwaies to remit this but onely for certaine causes For God will haue the execution of his iustice and Lawe But Paul forgaue Alexander the punishment also as much as concerned himselfe yet hee will notwithstanding haue him punished of God but with a condition that is if hee persist in sinne 3. Of iudgement This is not alwaies remitted because it is written Mat. 10.16 Bee yee simple as Doues and wise as Serpents that is let vs not call him good who is euil or contrarily Wherefore we are also to reteine a true iudgement concerning others For God who forbiddeth lying will not haue vs to iudge of knaues that they are honest men but hee will haue vs to discerne the good from the bad THE SIXT PETITION AND leade vs not into temptation But deliuer vs from euill Here some make one some two petitions but we are not to striue so that nothing of the doctrine be taken away but that this be made plaine Now they are rather two partes of one petition Leade vs not into temptation is a petition of deliuerie from future euil Deliuer vs from euil is a petition of deliuerie froÌ„ present euil The special questions 1 What temptation is THERE are two causes of temptations The one is from God the other from the Diuel and the flesh The temptation wherby God tempteth vs is a tryal of our faith godlines and obedience by the Crosse and other encumbrances which are opposed to euery one that our faith patience and constancie may be manifested and made knowen both to our selues and others So God is said to haue tempted Abraham Ioseph Job Dauid The temptation whereby the Diuel and our flesh and the wicked also tempt vs is euerie soliciting to sinne which soliciting it selfe also is sinne So the Diuel tempted Iob that hee might seduce and withdrawe him from God whom hee had before loued and serued albeit the matter fell out otherwise than the Diuel would haue it Here is vnderstood by the name of temptation that temptation of God that is the trial of our faith godlines and patience which God worketh by whatsoeuer lets or hinderances of our saluation as by all euils by the Diuel the flesh our lusts the world afflictions calamities the crosse that our faith constancie and hope may bee made knowen vnto our selues others Obiection But God tempteth no man Aunswere God tempteth no man that is by soliciting him to sinne or euil but hee tempteth by proouing and trying vs. The Diuels the woorld our flesh tempt vs that is solicite vs to euils and withdrawe vs from God But God as he tempteth no man and yet is said to haue tempted Abraham Iob Dauid that is to haue tried their faith and constaâ—â—ie by afflictions the crosse so by the same he trieth our faith hope patience loue inuocation constancy whether we wil or no worship serue him also in afflictions Hereby we easily vnderstand seeing temptation is attributed vnto the Diuel to the corrupt lusts and inclinations of men in what sense God maie bee saide to tempt or not to tempt men For Satan tempteth both offering occasions of sinning without and instigating within to sinne thereby to drawe men headlong into destruction and to reproch God Corrupt inclinations tempt because they bend and are prone to actions by god forbidden But god tempteth not to destroy vs nor to cause vs to sin but to trie exercise vs when either hee sendeth calamity vpon vs or permitteth the Diuel or men or our flesh to prouoke inuite vs to sin hiding for a while his grace efficacy in preseruing ruling vs that our faith constaÌ„cy may be made more known apparant not verily vnto god himself as who froÌ„ euerlasting knoweth what how much it is and how much also hereafter it shall bee by his fauour and blessing but vnto our selues and others that so also a trust full persuasion of gods presence protection may be confirmed in vs by the examples of our deliueraunce and in others a desire of folowing our example may be kindled through the beholding of our perseuerance and that in al of vs maie be raised and stirred vp true gratitude and thankefulnes towards god who deliuereth his out of temptations So Gen. 22. God tempteth Abraham commaunding him to sacrifice his sonne Jsaack Exod. 15. He is said to haue tempted the people with want of water Exod. 16. Hee commandeth Manna to be gathered as much as was sufficient for euery daie that hee might tempt or prooue the people whether they woulde walk according to his Lawe or no. Deutr. 13. Hee is said to tempt the people by false Prophetes that he might know whether they loued him with al their heart and with al their soule 2. Chron. 32. Jn the embassage of the Princes of Babel god left Hezechia to tempt or try him and to know al that was in his heart Wherefore this praier which christ taught vs Lead vs not into temptation but deliuer vs from euil speaketh not simply of al trial manifestation of our faith and godlinesse vnto which also Dauid offereth himselfe of his owne accord Psal 26. saying Proue me O Lord and trie me examine my reines and mine heart And Saint Iames speaketh not of our triall but of our incitement to sinne cap. 1.13 Let no man saie when hee is tempted J am tempted of God for God cannot be tempted with euil neither tempteth he anie man But euery man is tempted when he is drawn awaie by his owne concupiscense and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death It is also hereby manifest how god punisheth the wicked or chastiseth or tempteth the godlie by euil spirites neither yet is hee the cause or partaker of those sinnes which the diuels commit For that by the wicked the wicked are punished or the good chastised or exercised it is the righteous and holy work of Gods diuine will but that the wicked execute the iudgement of God by sinning that commeth not so to passe by any fault of god himself but through the proper corruptioÌ„ of the wicked and such as themselues haue purchased god neither willing nor allowing nor working nor furthering their sinne but in his most iust iudgement only permitting it when exequuting
as much as al mē haue sinned cap. 7. We know that the law is spiritual but I am carnal sold vnder sinne Eph. 2. We were by nature the children of wrath as wel as others Last of al seeing infantes also are subiect to sinne whereupon also they die and are to be baptised as before time they were circumcised and they cannot as yet sinne by imitation it must needs be that sinne is bred in them as it is said Genes 8. The cogitation of mans heart is euill euen from his youth And Isaie 48. I called thee transgressor euen from thy womb Against this doctrine it is obiected first Obiect Of the deriuation of the soule from the soul of the parents If sinne bee propagated from the Parents vnto their posterity either the soul stained with originall sinne is deriued by deduction out of the soule of the Parents or is created by God of nothing infected with sinne and is infused into the bodie or els being created pure by God it draweth corruption and naughtines of the body vnto which it is vnited But since that a spiritual substance may not be cut into parts soules are not propagated by deduction out of the soule of the Parentes neither are they created corrupt of God because God by this meanes should be made autor of sinne contrarie to that which hath beene said God saw al which he had made they were verie good neither are the soules depraued by the bodies partly for that it would be against both the end vnto which man was created euen to life euerlasting and also against the goodnes of god for a pure and innocent soul to be ioined with a bodie of which it should be depraued partlie for that sinne can not be propagated by the bodie which ◠senseles neither exerciseth any action on the soule but by the soul Wherefore the children are not borne corrupt of corrupt parentes 1 Answere The souls are corrupted by the bodies To this the answeare is double First they can not proue that which in the third place in their Minor they affirme That the soules can not draw naughtines corruptiō from the bodies For our first Parentes also were created to eternall life and yet were depraued falling from god Wherefore as the creation of our first parentes and their triall by temptation and in temptation their falling away which being put their corruption was certainly to followe so also the vniting of the soules with their bodies in which certainlie they shall be corrupted is not contrarie to the goodnes of God partly because God is so good as also he will shew foorth his anger against sinne and his iustice togither with his mercie in his woorkes partly because he hath appointed a remedie in his sonne vnto the which who flie are deliuered from this hereditarie and necessarie corruption and from the danger of damnation neither is it disagreeing from his goodnes rather to saue men freed from sinne and death by the death of his onele begotten Son then if they had neuer fallen into these miseries Neither is it absurd that the nature or temperature of the bodie though it bee senseles yet should be prone to euill and no fit instrument for the good actions of the soule and that the soule not being established in that puritie in which it was made should follow the inclinations and corrupt temperature of the bodie and should fal from that integritie in which it was as soone as it is vnited vnto the bodie and seeing that the bodie proceeding from sinful and guiltie parentes is one part of a man that God should be offended with the whole man for that part of his which is guiltie and should withdraw the grace of his spirite that the other part also that is the soule being depriued of spiritual giftes may fall into wickednes and malediction But be it that they were able to prooue that Minor proposition 2 Answere The souls are togither created and vnited to their bodies yet there is another sufficient answere to the Maior so that wee haue no neede to enter into any doubtfull dispute about the deducting of the soule from the soule of the parentes by generation neither of the maner how Originall sinne is propagated For although wee graunt that the soules of all men as soone as they begin to liue are created of god yet it is not to be imagined that the soules haue a beeing some time before they are vnited to the bodies For at one and the same time they are both created and vnited to their bodies as it is said The soule of man is at the same time both created and vnited to the bodie Hee breathed in his face breath of life But as the substance also of bodies though it be taken out of the substance of the parentes yet is rightly said to be created of God that is framed by him and the substances both of men and diuels who both are sinfull are preserued of God neither is yet God the autor or maintainer of their sinne or malice so also the substance of the soules and their naturall faculties God togither both createth and bereaueth of his giftes which giftes hee gaue of that condition to Adam that hee would also giue them to his posteritie if himselfe did keepe them but would not giue them if hee by his vnthankfulnes should cast them away Now the soule being destitute of the spirite and spirituall light although it bee inclined to desires and operations yet is it blinde not inclined to such desires and actions as the law of God requireth And by this meanes the inclinations being despoiled of their rightnes are become of their owne accord euill and are repugnant to the lawe of God And those defectes in the minde and will and heart of our first parentes are the iust punishmentes of sin committed by our first parentes and by their seed in them as they are inflicted by God but the inclinations corrupted by these defectes and the defectes themselues because they are a cause that man neither is nor can bee conformable to the law of God they are sinnes as they are drawen by men sinning vpon themselues and their seede and as they haue from them and their seede their being 2 Obiection That which the Parents themselues haue not they cannot deriue vnto their posteritie Original sin is taken awaie from the godly Therefore at the leastwise these doe not deriue it to their posteritie Aunswere Original sinne is taken away from the godlie and saints of god as concerning the guilt of it that is so as it is remitted them for Christs sake But as it is a sinne repugnant to the Lawe so it abideth in them For although they be withal regenerated by the holie ghost vnto whomsoeuer their sinne is forgiuen yet that renewing is not perfected in this life Wherefore the godlie also doe deriue such a nature to their posteritie as themselues haue that is a corrupt one