power in all his creatures as in mirrours we may not onlie lightly and glauncingly runne ouer them but stay long in that cogitation ponder the same earnestly and faithfully in our minds and oftentimes call the same to remembrance 22 There remaineth the other part which commeth nearer vnto faith that when we consider that God hath appointed all things to our good and faluation All thinges are created to saluation and when we do also feele and perceaue in ourselues in so great good things which he hath bestowed vpon vs his power and grace we do thēce and thereby rouze vp our selues to trust in him to call vpon him to praise him and to loue him CHAP. XV. Of the creation of man 1 NOw must we speake of the creation of mā The knowledge of man is double because as we sayd in the beginning we cānot knowe God as we ought to knowe him vnlesse we do also on the other side knowe our selues And the same is double to wit that we knowe what manner persons we were created in the beginning and in what state we began to stand after the fal of Adam Thereby it shall appeare what we owe to God and also what we are able to do 2 Furthermore it is out of question that man consisteth vpon soule and bodie The diuision of man And we vnderstād that the essence of the soule which is the more excellent part of man is immortall and yet created Obiect Of the soule The soule or spirit of man is only a breath or power inspired or poured into the bodie which notwithstanding is without essence An. That the soule hath a true essence Seeing that so manie excellent gifts wherin mans mind excelleth do cry that some diuine thing is therein ingrauen there be so manie testimonies not of a vanishing breath but of an immortall essence To what end should Paul exhort the faithfull to cleanse thēselues from all filthinesse of the flesh and of the spirit vnlesse he did make two partes wherein the filthinesse of sinne doth rest* 2. Cor. 7.1 And also to what ende should Peter call Christ the pastor of soules * 1. Pet. 2.15 3 Why is man sayde to be created after the image of God Though in the outward man appeareth the glorie of God yet the proper place of his image is in the soule Ob. The Father Osiander Sonne holy Ghost did place their image in mā bicause thogh Adā had remained in his first estate yet should Christ haue become man An. I graunt that in the person of the Mediator shineth the glorie of the godhead but howe shall the eternall Word be called the image of the Spirit before whom he goeth in order And forasmuch as that speech Let vs make man after our own image or similitude is cōmon to the person of the Sonne it should follow that he is the image of him selfe Obiect Man was created onely after the forme and figure of Christ as he was man so that that forme out of which Adam was taken was Christ An. But the Scripture doth teach that man was created in the image of God Obiect Adam was created in the image of God because he was like to Christ who is the only image of God How the image of God is in man An. That is subtilly to play the philosophers about words In the thing there is no doutfulnes but that man is called the image of God because he is like to God Obiect Not a part of man nor the soule with her giftes is the image of God but the whole Adam which had his name giuen him of the earth from whence he was taken An. This is friuolous For when the whole man is called mortall the soule is not therefore subiect to death neither where he is called a reasonable creature it is thereby meant that the bodie hath reason Therefore though the soule be not man yet is it no absurd thing that he should be called the image of God in respect of his soule Although the image of God do appertaine vnto the whole excellencie wherein mans nature excelleth all liuing creatures The image of God Furthermore by this worde is signified that perfection of integritie wherin man was created Repayring of nature 4 That may be more easilie knowen by the reparatiō of corrupt nature which we haue by Christ who is for this cause called the second Adam * 1. Cor. 15.45 Why Christ is called the second Adam The end of regeneration because he hath restored vs to true and perfect integritie For the ende of regeneration is that Christ may fashion vs againe to the image of God which is that we may bear the image of God in true godlinesse righteousnesse purenesse and knowledge Obiect The similitude of God consisteth in the gouernment giuen to man because he was made heire and possessor of all things An. The image of God must be sought properly within him and not without him yea it is an inward good thing of the soule Obiect The Manichees Seruetus God breathed into the face of man the breath of life* whēce we must gather that the soule did conuey into man the substance of God An. If that were true it should followe that the nature of God is not onely subiect to chaunge and passions but also to ignorance Whether the soule doe conueye into man the substance of God to euill concupiscēce and to all manner vices then which nothing can be more absurd Obiect An absurditie Paull saith that we be the generation of God * Act. 17.28 An. In qualitie not in substance to wit inasmuch as he hath indued vs with diuine gifts For the creation is not a pouring of one substance into another but the beginning of an essence of nothing Obiect The soule is giuen by God Creation Osiander and when it departeth out of the flesh it returneth to him therfore it was taken out of his substance An. As if God were not able to make vs like to himselfe by the vnestimable power of his Spirite vnlesse Christ should poure out him self substantially into vs. What the soule is 6 And it appeareth by the Scripture that the soule is nothing else but a substance without bodie and yet put into a bodie and that it dwelleth there as in an house not onely that it may geue life to all parts of the bodie and make the organes or instruments fit and profitable for their actions but also that it may beare the chief sway in gouerning mans life and not only touching the offices of the earthly life but also that it may raise vs vp to worshippe God The partes of the soule 7 And it hath two partes vnderstanding and will vnderstanding discerneth betwene obiects or things set before it as ech of them shall seeme meet to be allowed or disalowed Will chuseth and followeth after that which the vnderstanding sayth is good
the verie kinde of death is not without an excellent mysterie We must consider two thinges in the death of Christ Ioh. 10.15 Ios 53.7 Mat. 72.11 The manner of his death must be noted Deut. 21.23 Gal. 3.13 The fruites of Christes death and buriall is double The crosse was accursed not onlie in mans opinion but also by the decree of the lawe of God * Therefore when hee was hanged vpon it he made himselfe subiect to the curse And it was meet that it should be so that we might be deliuered from all curse which did lie vpon vs by reason of our iniquitie whiles that it is conueighed vnto him 7 It followeth in the creede that hee was dead buried where we may see againe how hee put himselfe in our steed to pay the price of our redemptioÌ„ Thence we gather a double fruite the first is because by dying he brought to passe that we shall not die Viuification Mortification he ouerthrew death which did hang ouer our heads and did nowe triumphe ouer vs keeping vs downe He did also destroy the Diuell who had power ouer death and he deliuered those which were his bondslaues during their whole life* Another fruite is that by enterparting of him Heb. 29.15 Rom. 6.5 Gal. 2.2 hee mortifieth our members that they may not hereafter exercise their owne actions The resurrection of Christ 8 The historie of the resurrection is of no small importance to the effect of our redemption For it signifieth that Christ did both appease Gods wrath and also ouercome the sorrowes of death Obiect Hell is often red in the scriptures for the sepulchre or graue Hell An. But not in this place otherwise it should be to declare that which is obscure by that which is obscurer neither is it like to be true that such a superfluous repetition could creep into this short summe 9 Therefore neither the graue ne yet the limbe of the papists is handled in this place Quest What must wee then vnderstand by the gates of brasse the yron barres which were broken Psal 10.16 also that hee deliuered those that were bounde out of the pit where was no water* that he preached to the spirits which were in prison* zach 19.11 An. The Psalme foretelleth the deliueraunce of those who being captiues in farre countries are cast into bands 1 Pet. 3.19 Zacharias speaketh of the captiuitie of Babilon Peter teacheth that Christe was preached to those which were dead The soule of Christ did suffer 19 Therefore Christe did not onlie suffer bodily death but he felt euen in his soule the sharpenesse of Gods vengeance that he might both appease his wrath satisfie his iust iudgemeÌ„t For which cause also it behoued him to wrastle as it were hande to hand with the armies of hel with the horror of eternall death 11 Obiect Then it seemeth that God was either his sonnes aduersarie or els that hee was angrie with him An. No trulie for he was his welbeloued sonne he could not haue beene appeased by one with whoÌ„ he was offended But wee say that he suffered the greeuousnesse of Gods seueritie because being striken with the hand of God he tried all the signes of God being angrie and punishing For which cause being inforced by distresse he cried out My God Psal 22.2 Mat. 27.46 my God why hast thou forsaken me 12 Obiect That is to doe iniurie to Christ as if he were afraid of the saluatian of his soule or fell into danger of desperation which is contrary to faith An. But the Euangelists say that he was troubled in spirite full of heauines that he feared vehementlie* Obiect It was feigning Mat. â—6 28 Luk 22.44 An. Surelie vnlesse his soule had been partaker of punishment he should haue byn the redeemer of our bodies onlie Obiect Wee must not attribute corrupt passions to Christ An. The spirit reconcileth these two that Christ was tempted in al things as we are and yet without sinne Obiect Though Christ feared death yet he did not feare the curse and wrath from which he knew he was safe An. He should haue been more faint harted and fearefull then manie theeues which make hast to death But through vehemencie of griefe the drops of blood came trickling downe from his face Obiect He did this to make a showe to others Mat. 26.39 Christs descending into hell An. Yea he directed his gronings to his father in a secret place and the angels did comfort him * Quest Did Christ discend into hell then when he prayed to his father An. This was the beginning therefore the paines which hee suffered for our sake were horrible notwithstanding wee must knowe that his temptation was such as was not contrarie to faith because it was vnpossible that he should be holden of the sorrowes of death Act. 2.24 * 13 Nowe followeth his resurrection from the dead His rising from the dead without which that should be lame nothing worth which hath been spoken touching the crosse his death and burying For Christ is said to be dead for sinne but to haue beene raised againe for our righteousnesse Rom. 4.5 * And by the same we reape a threefold fruite first because as by the death of Christe sinne is purged Three fruits of Christs resurrection so by rising againe he hath purchased life for vs. * Secondly like as the mortificatioÌ„ of our flesh depeÌ„deth vpoÌ„ the partaking of his crosse so being now partakers of his resurrectioÌ„ we walk in newnesse of life 2. Cor. 13.4 * Phil. 3.10 Last of all hauing as it were receiued earnest wee are assured of our resurrection to eternall life * Rom. 6.4 Col. 3.1 2. Cor. 15.20 14 Furthermore though Christ did more fullie declare his glorie by rising againe yet by his ascending into heauen he did trulie begin his kingdome Which the Apostle sheweth when he saith Christs ascension that hee ascended that he might fulfill all thinges * For hee powred out then greater aboundance of his spirit * he did more gloriouslie aduance his kingdome Eph. 4.10 and shewed greater power both in helping those that were his Ioh. 16.7 and also in throwing downe his enemies 15 Wherefore it is added immediatlie that hee sitteth at the right hand of the father which is spoken by the way of similitude taken from princes Sitting at the right hande A similitude which haue their sitters by to whom they commit their office of gouerning coÌ„manding So Christ in whoÌ„ the father will be exalted by whose hand he wil raign is said to be receiued to his right hand as if hee should be said to haue been installed in the kingdome of heauen and earth Eph. 1.20 Phil. 2.9 Eph. 4.15 Act. 2.3 3.21 to haue taken solemne possession of the gouernment committed to him and to continue in the same vntill hee come to iudgement * 16 Our
daily Forgeue vs our debt* Mat. 6.12 39 And the old writers for the most part called satisfaction Ecclesiasticall satisfactions among those of old time not a recoÌ„pence to be rendred to God but an open declaration whereby they which had bene punished with excommunication did certifie the Church of their repentance when they would be receaued to the communioÌ„ For there were certaine fastinges appointed them and other thinges wherby they should testifie that they were weary in deede and from their hart August Enchir. ad Laur. cap. 65. or whereby rather they might blot out the remembrance of former things And so they were sayd to make satisfaction not to God but to the Church CHAP. V. Of the supplies which they adde to satisfactions namely indulgences and purgatorie 1 FVrthermore from this doctrine of satisfaction flowe indulgences What indulgences are For they dreame that that is by them supplied which is wanting in our owne abilitie to make satisfaction so that they define theÌ„ to be the dispensation or distribution of the merites of Christ and the martyrs which the Pope doeth deuide by his bulls 2 Hence commeth the treasure of the Church The treasure of the popish Church which containeth the merits of Christ of his Apostles and of his holy martyrs The principall custodie of this barne is committed to the Bishop of Rome The pope of the keeper of the barne The great authoritie of the Pope Epist 81. Psal 116. â—5 Note in whose power the distribution of so great goods is so that he may bestow them of him selfe appoint to others the iurisdiction to bestowe them 3 Leo Bishop of Rome writeth excellently to the Palestines against the sacriledges* Although saith he the death of manie Saints was precious in the sight of the Lord yet the death of no innocent hath bin the propitiation of the world Iust meÌ„ haue receaued not giuen crownes the examples of patience issued from the fortitude of the faithfull not the rewards of righteousnesse Obiect Paule saith* Coll. 1.24 What it is to fulfill the sufferinges of Christ I fulfill in my body those things which are wanting of the suffrings of Christ An. That is referred vnto the suffrings of Christ in his mysticall bodie which is the Church Obiect Peter Paule should neuerthelesse haue obtained the crowne of victorie if they had died in their beds What profite the Church hath by the examples of Martires But in that they did striue to bloud to leaue that barren vnfrutefull doth not agree with the righteousnesse of God An. The Church receaueth profit great inough in common that it is enflamed by their triumphes vnto zeale to fight Coll. 1.24 4 Obiect Paule affirmeth that he suffereth for the Church* An. Not for the redemption of the Church but for the edifying and increase thereof As he saith in another place that he suffereth all things for the electes sake that they may attaine to the saluation which is in Christ Iesus* 1 Tim. 2.10 1 Cor. 1.16 In Psal 16. Note Let vs heare what Augustine saith * The suffrings of Christ in Christ alone as in the head in Christ and the Church as in the whole bodie 5 Furthermore who taught the Pope to include the grace of Christ in leade and parchment which the Lord would haue distributed by the word of the Gospell* 2. Cor. 5.18 1 Cor. 1.17 6 But this Purgatorie which is the satisfaction which is made after death for sinne by the soules of the dead Fruites of purgatorie is inuented by curious rashnesse without the word of God Forasmuch as it maketh the crosse of Christ to be of none effect it layeth an vntollerable slaunder vppon the mercie of God it weakeneth and ouerthroweth our faith 7 Obiect When the Lord auoucheth that the sinne against the holy Ghost shall not be forgiuen either in this world or in the world to come* Mat. 12.32 Mar. 3.28 he giueth thereby an inkling that certaine sinnes shall be forgiuen in the world to come An. When the Lord did cut of all the hope of pardon from such an hainous wickednes he thought it not inough to say that it should neuer be forgiuen but that he might the more amplifie it he vsed a partition wherein he did both comprehende the iudgement which euerie mans conscience feeleth in this life and that last iudgement also which shall be geuen openly in the resurrection Obiect It is sayd* Mat. 5.25 Whence thou canst not come vntill thou shalt pay the vttermost farthing An. If the iudge in this place do signifie God the plaintife the deuill the sergeant the Angell the prison purgatorie I will gladly yeeld vnto them But if Christ doth shewe in that place into howe manie dangers they throw theÌ„selues which do obstinately pursue the extremitie of the Law to the end he may more earnestly exhort those that be his vnto concord I pray you where shall we find Purgatorie 8 Obiect Paul affirmeth that the knees of things in heauen in earth and vnder the earth Ph. 2.10 do bow to Christ Therefore there be soules lying in paine in Purgatorie An. In that place the Apostle meaneth by the bowing of the knee Bowing of the knee not the true worship of godlinesse but that Christ hath Lordshid graunted him vnder which all creatures must be brought Euen the verie deuils shall with terrour knowe him to be their iudge Thus doth Paule him selfe interpret it in another place* Rom. 4.10 Obiect I heard euerie creature which is in heauen and which is vpon the earth and which is vnder the earth and which is in the sea and those things which are in them I heard them all say Blessing and honor and glorie Apoc. 5.13 and power* be for euer and euer to him that sitteth vpon the throne and to the lambe An. It is affirmed that the chiefe partes of the world from the highest part of the heauen vnto the verie middle point of the earth euen the creatures which are voide of sense do after their maner declare the glorie of their creator 2 Mach 12.19.43 Obiect What meaneth the book of Machabees* An That booke is not reckened among the canonicall bookes And therefore the author him self craueth pardon* 2 Mach. 15.36 9 Obiect He him self shall be saued saith Paul but as by fire* 1 Cor. 3.12 What fire is that if not the fire of purgatorie An. He speaketh of fire by a similitude that doth the word as declare Therfore by fire we vnderstaÌ„d that the inuentions of man Fyre put for the tryal of the holy Ghost being not established by the word of God cannot abide the examination of the holie Ghost but they shall by and by fall to the ground and come to nought Prayer for the dead 10 Obiect It was a most ancient obseruation commonly receaued a thousand and three hundred yeares ago to
1583. Your worships most bounden WILLIAM LAWNE A GENERALL TABLE OF THE VVHOLE INSTITVTION OF CHRISTIAN RELIGION COMprehending brieflie the principall poincts VVe haue added to the notes of the bookes and chapters for the more easie finding out of euerie part True wisedome is placed in the knowing of God 1. The Creatour out of the first booke That when we shall see that all things are created for our sakes That the giftes wherein we excell are not of our selues That the good thinges which we vse dayly do come downe from the heauen vnto vs. And that we haue our being in God We may be brought as it were from the streames vnto the fountaine 2. The Redeemer by the Sonne wherein we must consider 2. Booke 1. The fall of man 1. From that excellencie wherin he was created that he might be like to God 2. Vnto that most miserable estate that he may be like the deuill 2. The restoring of man the materiall cause whereof is Christ wherin we must consider three thinges 1. How it is giuen vnto men 1 In the Lawe 2. In the Gospel 2. Howe it is receaued 3 Booke 1. By the power of the holy Spirit 2. By faith as by an hand 3. How God doth kepe vs in the societie of Christ namely by gouernement which is double 4. Booke 1. Ecclesiasticall 2. Ciuill The knowledge of God the Creator is Ingendred in vs naturallie Chap. 1. 1. The end whereof ought to be Chap. 2. The worship of God rightly ordered The reuerence of his name with Chap 3. Feare Loue. 2. But such seede is corrupted Chap. 4. Through ignorance whence cometh superstitious worship Through wickednesse whence commeth Seruile feare Hatred of the godhead Gotten by some other meanes namely by 1. The whole frame of the world which teacheth Chap. 6. 1. Of what sort the 1. Goodnesse 2 Power 3. Iustice 4. Wisdom of God are 1. In creating 1. Heauenlie things 2. Earthly things 2 in preseruing the same by his admininistratiō which is 1. Ordinarie 2. Extraordinary wherein gods prouidence doeth more plainely appeare 2. What our neede is that we may learne 1. To repose our confidence in his Goodnes Power Prouidence 2. To obey his cōmandements Willinglie as sonnes Not resisting as seruants 3. To runne vnto him in our necessitie as vnto the fountaine of all good things 4. To acknowledge that we haue receaued all those giftes which we haue at Gods hands and to thanke him for them 2. By the Scriptures Chap. 6. Reade the next Table vnder the letter A. A God the Creator is also known by the Scriptures wherin we must consider Chap 6. 1. Of what sort they are to wit True as proceeding from the holie spirit of God which is proued Chap. 78. 1. By the testimonie of the holie Ghoste 2. By the efficacie thereof 3. By their antiquitie 4. By the truth of the prophesies 5. By the marueilous preseruation of the law 6. By the calling and writtings of the Apostles 7. By the consent of the Church 8. By the blood of manie Martyrs shed in testimonie thereof Whereby it doth easilie appeare that those brainsick fellowes do ouerthrow all the principles of godlinesse who casting the Scripture behind them do flie to reuelation Chap. 9.10.11.12 2. What they teach to wit of what sort the nature of God is Chap. 13. In it selfe Infinite Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Inuisible Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Eternall Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Omnipotent Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Of one essēce which containeth in it selfe three persons of Chap. 13. 1. The Father 2. The Sonne 3. The holy Ghost In the Creatiō of 1 Heauenlie things as of Angels Chap. 14. Good to the defence of the godlie Euill of Diuels and they are suche not by creation but by corruption Chap. 14. 2. Of earthly thinges as of man whose Cha. 14.15 1. Perfectiō is taught in his Soule Body 2. His fall is set down concerning which looke the table of the second booke In the Administration reade the table following A. A Gods administratiō or gouernment is C. 16. Vniuersall Whereby God doeth gouerne all creatures according to that propertie which he hath geuen to euerie one of them when he created them Particular which is considered in respect 1. Of things Hauing life So that if anie man fall into the handes of robbers Or among wild beasts Or wandring through a wildernesse do find remedie for his thirst Or being tossed with waues do come into some hauen We must ascribe all these euents to God being Prosperous Vnprosperous Without life Which though they haue their property geuen them naturally yet do they not shewe forth their force saue only so farre forth as they are directed by the present hād of god 2. Of time Past that we may know that all thinges come to passe through Gods appointment by working 1. By meanes 2. Without means 3. Against meanes The frutes all thinges turne 1. To the faithfull to good 2. To the vnfaithfull to euill To come Whereunto appertaine mens deliberations Which teacheth vs that wee must vse lawfull meanes for that prouidence whereto we leane hath his meanes The frutes that wee may knowe assuredly Chap 17 1. That god careth for 1. All mankind 2. His Church chieflie 2. God doth 1. Containe by his power All thinges 2. Gouerne by his becke All thinges 3. Moderate by his wisedome All thinges 3 That he hath power enough to do good because He hath in his power Heauen Earth All creatures do obey his becke 4. That nothing cometh to passe by chaunce but by the will of God which is double Chap. 17. Hidden Which we can not search out but wee adore the same reuerently Expressed in the Lawe Gospell The knowledge of God the redeemer appeareth Ch. 1. 1. The fall of man wherein we must cōsider 1. What he oweth and to the ende we may do this let vs see Chap 1. 1. What he hath receaued 1. He was created after the image of God beeing partaker of Wisedome Iustice Innocencie Power 2. Therefore he did owe vnto God the perfect keeping of his cōmandemēts bicause he was perfect in Soule Body 2. How hee lost it The causes are 1. Nigh 1. Sathan 2. The Serpent 3. The woman 4. The apple 2. Farre of 1. Infidelitie 2. Ambition 3. Vnthankfulnesse 4. Stubbornnesse 3. The effects The image of God was blotted out man became 1. Vnfaithfull 2. Vnrighteous 3. Subiect to death 2. What he is able to doe Chap. 2. 1. In soule Ch 3 1. In vnderstanding 1. In diuine thīgs 1. In godlines 1. In the knowledge of God Hee is blinder then moals 2. In the true worship of God Hee is
blinder then moals In good works as in 1. Inuenting them 2. In doing them 2. In humane thiÌ„gs as in the Arts. 1. Liberall Nothing 2 Manuall Nothing 2. In will Chap. 4.5 1. In heauenlie things He willeth that onelie which is euill 2. In earthlie things He willeth that onelie which is euill 2. In bodie That foloweth the corrupt appetites of the soule Through manie infirmities it is at length subiect to death Wherupon it foloweth that maÌ„ being lost must seeke redemptioÌ„ in Christ the Mediator bicause 1. The first adoption of the elect people Did depend vpon the grace of the Mediator alwaies 2. The preseruation of the Church Did depend vpon the grace of the Mediator alwaies 3. The deliuerance of it in daunger Did depend vpon the grace of the Mediator alwaies 4. Restoring after scattering abroad Did depend vpon the grace of the Mediator alwaies 3. The hope of the godlie The Lawe was giuen for that cause that it might cause the mindes of men to wait vntill the comming of Christ which appeareth by Chap. 7. 1. The remembrance of the free couenant often repeated 2. The ceremonies 3. The sacrifices 4. Washings 5. The end of adoption 6. The right of the priesthood 2 The materiall cause of redemption concerning which reade the next table Christ is the materiall cause of our redemption in whom we must consider three thinges Chap. 7. 1. Howe he is offered vnto men Lib. 2. In the Law Chap 8. 1. Ceremoniall 1. The vse whereof was abrogated 2. The effect is perpetuall 2 Iudiciall whereof there are two parts 1. The first which appertaineth vnto godlinesse belongeth to all men 2. The other was proper to the Iewes and is abolished 3. Morall whose vse is 3. fold The first sheweth our 1. Weakenesse Not that we may dispaire But haue recourse vnto Christ 2. Iniquitie Not that we may dispaire But haue recourse vnto Christ 3. Damnation Not that we may dispaire But haue recourse vnto Christ The second 1. That those who are not moued with promises 2 May be kept backe with feare of threateninges The thirde 1. That we may knowe what the wil of God is 2. That we may thinke vpon it to obey it 3. That our minds may be confirmed thereunto 4. That wee may bee brought backe frâ—m that which is slipperie The summe is comprehended in a Proheme wherein is noted 1. The power of God that he may bind the people with necessitie to obey 2 The promise of grace wherein he professeth that hee is the God of his Church 3. The benefit wherin hee accuseth the Iewes of vnthankfulnesse vnlesse they be answerable to his goodnesse In two Tables looke A. In the Gospell Looke B. 2. Howe he is receaued of men concerninge which reade C. out of the thirde booke 3. Howe God doeth retaine vs in the societie of Christ Looke D. out of the fourth booke Ther be 2. Tables of the Lawe Ch. 8. The former which appertayneth vnto the worship of God is contained in fower commandements In the first commandement God will excell alone amongst his people Therefore we owe vnto God alone 1. Adoration 2. Hope 3. Inuocation 4. Thankesgiuing Of the second commaudemeÌ„t the Ende is that God will not haue his worship profaned with superstitious rites and ceremonies Partes 2. 1. The first bridleth our libertie lest We make God subiect to our senses Or represent him by anie shape 2. The secod forbiddeth vs to worship anie images for religioÌ„s sake therefore he bringeth forth 1. His power which he wil not suffer to be diminished 2. His emulation because he can abide no partner 3. His vengeance vpon the fourth generation 4. His mercie to the true worshippers The thirde commandeth three thinges 1. That that smell of his excellencie whatsoeuer Our mind conceiueth Our tong speaketh 2. That we do not rashly abuse His holy word By Ambition Couetousnesse His reuerent mysteries By Ambition Couetousnesse 3. That we do not Speake against His works but speak of them with the titles of Wisedome Power Iustice Goodnesse Slaunder His works but speak of them with the titles of Wisedome Power Iustice Goodnesse The name of God is profaned 3 manner of wayes 1. By periarie 2. By superfluous oathes though true 3 If we put in Gods place Saincts or other creatures Liuing Without life Of the 4. commandemeÌ„t the Ende is that being deade to our owne affections and workes we may thinke vpon the kingdome of God In it wee must consider three thinges 1. The Spirituall rest 1. Whereby the faithfull may kepe holy day from their own works 2. That God may work in them 2. That there may be a certaine day to 1. Call vpon God 2. Heare the Lawe 3. To do the ceremonies 3. That seruants may haue rest from their labour The latter is declared in the Table following In the later table of the Law which contayneth the duties of loue there are five commandemeÌ„ts Chap. 8. Of the fifth commaundement The ende is Because the obseruing of the order which God hath appointed doth please him The degrees of honour which he hath appointed are not to be broken Therefore wee are forbidden to diminish any which of the dignitie of superiours by Contempt Contumacie Vnthankfulnesse And the partes of honour are Reuerence Obedience Thankfulnesse Of the sixt the Ende is Because God hath knit together mankinde by a certaine vnitie The safety of all men is committed to euery man Violence is forbidden Good will is commaunded Of the seuenth the Ende is Because Godloueth cleannesse let vs auoid all vncleannesse Therefore he forbiddeth vs to commit fornication In minde In worde In worke Of the viij the Ende is Because vnrighteousnesse is an abhomination vnto God He will haue vs to geue euery man his owne Theft is committed either by Violence Wicked deceipt Craftinesse Flattering c. Of the ix the Ende is Because God who is truth hateth lying He commaundeth vs to speake truth without deceipt Therefore he forbiddeth that We do not defame anie man with slaunders and false crimes Or to hinder anie man in his goods by lyes But in defending the truth let vs defende the integritie of the Name Of euerie man Goods Of euerie man Of the teÌ„th the Ende is this Because God wil haue the whole soule to be possessed with the affection of integritie He will haue vs to banish out of our mindes all desire that is contrarie to loue Therefore all desire which turneth to all other mans hinderance is forbidden B Christ is also offred vnto men in the Gospell concerning which is declared Chap 9. How with the old testament 1. It agreeth which is in three thinges Chap. 10. 1. Because there was the same hope of immortalitie 2. The same couenant placed Not in mens workes But in Gods mercie 3. The same Mediatour of God and men Christ It disagreeth in fiue thinges Chap. 10. 1. Because the heauenly inheritaunce was shewed vnder earthly things Nowe our mindes are straight way
a certaine ciuill honestie and order What mans vnderstanding cā doe in heauenlie thinges 14 We may see that in liberall artes and manuall to learne which there is in vs all a certaine aptnesse Moreouer wee haue a certaine strength of naturall force and a certaine facilitie to inuent some new thing in euerie art or to amplifie pullish We haue a certaine aptnes to learne the arts Naturall force 15 And yet let vs not in the meane season forget that these are most excellent good things of Gods spirite which he bestoweth vpon whom hee will to the common good of mankinde Exod. 32.2 35.30 16 For if it were requisite that the knowledge which was necessarie for the garnishing framing of the temple should be instilled into Beseel and Oliab * by the spirite of God no maruell if it be saide that the knowledge of those thinges which are in mans life most excellent as lawe and phisicke bee imparted to vs by the spirite of God Quest What fellowship haue the wicked with the spirite which are altogeather straungers from God For the spirite of God dwelleth in the faithfull alone The spirit of sanctification is in the faithfull alone An. That must be vnderstoode of the spirite of sanctification whereby wee are consecrated to bee temples to God himselfe And yet neuerthelesse he replenisheth moueth quickeneth all thinges by the power of the same spirite and that according to the propertie of euerie kinde which he hath giuen to it by the law of creation 17 Obiect But some excell in quicknesse of witte some surpasse in iudgement some haue a more nimble mynde to learne this art or that An. In this varietie God setteth foorth to vs his grace The giftes of God are deuided least anie man challendge to himselfe as beeing his owne that which floweth from his meere liberalitie Thereby wee see some markes of the image of God remaining in man which distinguish him from other creatures Certayne gifts remaine in man 18 Nowe wee must declare what mans reason doth see when he is come to the kingdome of God to that spirituall sight which consisteth principallie in three thinges to knowe God to know his fatherlie fauour towarde vs wherein our saluation consisteth In spirituall thinges and the way to frame the life according to the rule of the law In the first two also properlie in the second the most wittie men are blinder then moles 19 Iohn teacheth this most excellentlie Iohn 1.4 Ioh. 15.1 * when hee writeth that life was in God from the beginning and that life whiche was the light of men that this lyght shineth in the darknesse and the darkenesse comprehendeth it not It was the especiall reuelation of the father Mat. 16.17 that Peter knewe Christ 20 Therefore when Moses hitteth the people in the teeth with their forgetfulnesse hee noteth notwithstanding therewithall that they coulde none otherwise be wise in the mysteries of God Deut. 19.2 saue onelie through his benefite and goodnesse Thine eyes saith hee haue seene these signes Man vnderstādeth the misteries of God by reason of his illightning and these huge wonders and the Lord hath not giuen thee an heart to vnderstand neither eares to hear nor eies to see Whereupon we do easilie conclude that man hath as much power to vnderstande the misteries of God as he shall be illuminate by his grace 21 Obiect God prouideth for this blockishnesse or ignorance when by the doctrine of his worde he directeth mans vnderstanding thither whither it could not come without a guide An. Dauid had the law wherein all wisedome is comprehended and yet beeing not therewith content Psal 119.18 he desireth to haue his eies opened that hee might consider the misteries of the law * 22 The knowledge of ordering the life aright remaineth Ordering of the life though by the law of nature we can somwhat discerne good from euill yet it shall come to passe thereby that mans minde being guiltie before God Rom. 2.14 may be made without excuse * 23. Because we see those things which are good wee allow them wee followe the thinges which are worse 2. Cor. 3.5 Will. 24 We must conclude with Paul that we are not fit of our selues to thinke any thing of our selues as of our selues * 25 The weakenesse of mans reason is so great 26 Furthermore will wherein the freedome of will standeth chieflie must bee considered in diuine matters and in humane matters Sect. 6. c. 4. lib. 2. 27 Our will hath no power at all in diuine matters Phil 2 because it is proper to God alone to giue both to will and also to finish Obiect Paul saith that he would good but hee cannot accomplish it * Rom. 7.15 Therfore man hath of himselfe to will that which is good An. Paule speaketh not of the naturall man but of him that is regenerate For he addeth I am delighted in the lawe according to the inward man but I see another lawe in my members resisting the lawe of my minde Rom. 7.22 * CHAP. III. That there commeth nothing from the corrupt nature of man but that which is damnable 1 THEREFORE it appeareth plainelie by the titles which the scripture giueth man The whole man is corrupt Ioh. 3.6 that he is corrupt in both parts because he is saide to bee flesh borne of flesh * Rom. 8.6 and the affection of the flesh is death * Obiect The word flesh appertaineth onlie to the sensuall and not to the superiour part of the soule An. Christes argument is otherwise that man must be borne againe because he is fleshe Ioh. 3.6 Regeneration according to the minde * he did not commaunde him to be borne againe according to his bodie but according to the minde 2 Therefore in vaine we doe seeke for in man either integritie or vnderstanding or feare of God 3 Obiect But in all ages there haue beene some which during their whole life haue been bent vnto vertue hauing nature for their guide An. God brideleth by his grace the euill affections of men Who haue bin bent to vertue hauing nature for their guide Why God bridleth the euill so much as he seeth expedient for preseruation of the generalitie of things Hereby some are kept backe with shame some with feare of lawes least they breake out into manie sortes of filthinesse 4 Obiect The doubt is not yet answered For we must either make Camillus like Catiline or els wee shall haue an exāple in Camillus that nature if it be framed by diligence is not quite void of goodnes A Dilemma An. The special grace of God gaue that to the one which it denied to the other 1. Sam. 10.6 Wee see that in Saul whom God made a new man * The slauery of sinne 5 Therfore because the will is holden fast bound by the slauerie of sinne it cannot moue it self to that
were abrogate not in effect The Ceremo law is abrogate not in effect but in vse Col 2.17 but onlie in vse And whereas Christ made an end of thē it doth so little diminish the holines of them that it maketh the same more glorious Therefore Paule proueth that they were shadowes the bodie wherof we haue in Christ * 17 For they were nothing els but certaine solemne instruments to testifie our giltinesse and vncleannesse which seeing Christ hath taken away by his death he is vnworthilie said to haue cancelled and fastened to the crosse the hande writing that was against vs. CHAP. VIII The exposition of the morall lawe 1 IT shall better appeare by the exposition of the ten commandements of the law first that the worship of God is yet in force Secondlie that the Iewes did not onlie learne godlines out of the same but that they were also brought to Christ the mediatour as it were by force The law teacheth the knowledge of God and of our selues For it will euidentlie teach vs the knowledge of God also of our selues And the law is double naturall whereby wee doe scarce slenderlie tast what worship is acceptable to God the other written which doth more certainelie testifie that which is more obscure in the lawe naturall The law is double 2 Now we may readily vnderstand what we owe to God namelie glorie reuerence loue and feare Secondlie what pleaseth him namely vprightnesse and iustice and that he hateth iniquitie What we owe to God 3 When we are come thus farre by the doctrine of the law thē we will come down to our selues hauing the same for our teacher whence we may learn two things first that comparing the righteousnesse of the law with our life What we are able to doe we are far from answering the will of God secondlie that considering our strength Humilitie is the way vnto Christ we shall find it to be nothing to the fulfilling of the law Hence commeth humilitie casting down which shall turne vs vnto the mercy of God 4 But the Lord being not content to haue procured a reuerence of his righteousnesse Why promises were added added promises that we might be allured by the onlie beautie of goodnesse and with the sweetnesse of rewards * he added also threatnings Threatninges Leuit. 18.5 Ezech. 18.4 that we might hate vnrighteousnesse which he abhorreth * Leuit. 26.4 Deut. 28.1 5 And therefore he applied all parts of the law vnto his wil that we may know that nothing is more acceptable to him then obedience that the wātonnesse of our mind may not be moued with anie reasons Obedience is most acceptable to God Deut. 12.32 to adde or diminish any thing * 6 But before we goe any further we must consider three things in the law first that mans life is informed and framed not onlie vnto outwarde honestie Three thinges to be obserued in the law but also vnto the inward spirituall righteousnesse because the lawgiuer is spirituall* 7 Therfore he pronounceth that the vnchast beholding of a woman is whoredom he testifieth that they are murderers whosoeuer they be which shall hate their brethren Mat. 5.21.24.43 he maketh them giltie of iudgement which haue but conceaued anger in their minde he maketh them to be in daunger of a councell which by murmuring and fretting haue shewed some token of an offended minde giltie of hell fire which haue broken out into sharpe anger by railing and euill speaking 8 Secondlie that there is alwaies more in the commandements and inhibitions then is expressed in wordes Therefore where good is commaunded euill is forbidden and contrariwise 9 Therefore in this commaundement Thou shalt not kill though common sense consider none other thing but that wee must abstaine from all hurt doing and from all desire to doe hurt yet this is furthermore contained therein that we help our neighbours life by such helpes we be able 10. Quest Why did God thus as it were by halfe commaundements by Synecdoches rather signifie what he would haue done then expresse the same An. Because flesh doth alwaies seek to wash away the filthinesse of sinnes and to couer it with goodly shewes Why that which is worst is forbidden in the law he set downe that which was the very worst in euerie kinde of transgressiō at the hearing wherof the verie sense might be afraid 11 Thirdlie we must consider the diuision of the law into two tables the former appertaineth vnto the worship of God the latter assigneth the duties of loue towarde the neighbour 12 The first table containeth four commaundements the second sixe 13 And because the first thing to be regarded in making lawes The first table is that they be not broken or abrogated through contempt God prouideth in the proheme or beginning The exposition of the law that the maiestie of the lawe may not come in contempt and that by three arguments first 1. Power hee challengeth to himselfe the power and right of the gouernment that he may bind the people with necessitie to obey 2. Promise saying I am the Lord. Secondlie hee setteth downe the promise of grace and professeth himselfe to be the God of his church 3. A benefite Furthermore he maketh mention of a benefite wherein he reproueth the Iewes of vnthankfulnesse vnlesse they answere his goodnes 14 After that he hath shewed that he is suche a one as hath authoritie to commaunde least hee seeme to drawe onelie by necessitie he doth also allure by sweetnesse by pronouncing that he is the God of his church for vnder this speech is packed a mutuall relation which is contained in the promise I will be their God Ier. 32.33 and they shal be my people * 15 The rehearsing of the benefite doth followe which ought to be of so much more force to moue vs the more detestable the offence of vnthankefulnesse is euen among men He did indeed put Israel in minde at that time of a benefite which was fresh but yet being such as that for the wonderfull greatnesse thereof it ought to be remembred for euer also to be of force among their posteritie The first Commmandement 16 The authoritie of the law being grounded The ende he giueth the first commaundement that wee haue no strange Gods before his face the end of the commādemēt is that the Lord alone will haue the preheminence amōg his people We owe fowre things to God That this may be done he commaundeth that vngodlinesse and superstition wherby the glorie of his Godhead is diminished or darkened be far from vs. 1. Adoration 2. Confidence 3. Inuocation 4. Thankes geuing And though the things which wee owe vnto God be infinite yet they may be referred vnto foure heads and that not vnfitlie namely adoration confidence inuocation thanksgiuing 2. Commandement 17 The end of the seconde commaundement is that he will not haue his
Yea loue doth not seeke the things that are her owne Whether loue beginne at her selfe 1. Cor. 13.5 Touching our neighbour * Obiect The thing ruled is inferiour to the rule An. When Christ commaundeth that wee loue our neighbours as ourselues he will that we be readie with no lesse cheerefulnesse to doe good to our neighbour then to our selues 55 Also wee must note that vnder the worde neighbour as Christe interpreteth it What is meant by the word Neighbour Luke 10.36 * we comprehend all mankinde and also our verie enemies 56 Obiect That which is spoken touching the not desiring of reuenge and the louing our enemies is a counsell not a commaundement An. Yea commandements are common Pro. 25.21 which do most straightlie require at our hands loue of our enemies * Exod. 23.4 * Deut. 32.35 57 It is manifest that Christe commaundeth Loue your enemies do good to those that hate you c. That you may be childrē of your father which is in heauen * Obiect It were a burden too heauie for Christians to loue their enemies Mat 5.44 An. As if there coulde any heauier thing bee inuented then to loue God with the whole heart c. Obiect Christians are vnder the law of grace An. They ought not therefore any more to giue themselues to vices A veniall sinne 58 Obiect Lust without a deliberate assent which doth not long continue in the heart is a veniall sinne An. Where the transgression of the law is there is the curse Paule calleth death the rewarde of sinne Rom. 6.23 * Ezech. 18.20 59 So saith the Prophet likewise the soule which hath sinned shall die * Therefore euerie sin is mortall Obiect The sinnes of the saints are veniall Why the sinns of the Saintes are pardonable An. I graunt but not of their owne nature but because they obtaine pardon through the mercie of God CHAP. IX That Christ although he was knowen vnder the law to the Iewes yet was he deliuered onlie by the Gospel 1 THE fathers did in deed tast of grace which is at this day offered to vs more fullie They saw the day though with a darker sight the glorie whereof doth now shine in the Gospell without any veile put betweene 2 Furthermore I take the Gospell for the euident manifestation of the mysterie of Christ What the Gospell is Obiect The Gospell is the doctrine of faith* 2. Tim. 4.9 Therefore whatsoeuer promises are founde euerie where in the Lawe concerning free forgiuenesse of sinnes they are counted partes therof An. I graunt if we take the word Gospell largely But according to the principall signification it is applyed to the publishinge of gace geuen in Christ* Mat. 4.6 Mat. 1.1 Seruetus Obiect By the faith of the Gospell the fulfilling of all promises is brought vnto vs therfore we stād no longer in neede of promises An. We enioy in deed the benefits which Christ hath purchased yet that is true Hope is nourished by promyses 1 Tim. 4.8 2 Tim. 1.1 2 Cor. 7.1 that our saluation is hidde in hope* Therefore the holy Ghost commaundeth vs to leane vpon promises so long as we liue 4 Obiect The Law is set against the Gospell as the merites of works are set against free imputation of righteousnesse An. The Gospel did not so succeed the whole Law that it might bring another way to attaine to saluation but rather that it might proue that that was firme whatsoeuer it did promise Rom. 1.16 and did ioyne the bodie to the shadowes* 5 Furthermore Iohn came betweene the Law and the Gospell Iohn was put betweene the Lawe and the Gospell Mat. 11 11. who had a middle office betweene the Prophets which were interpreters of the Law and the Apostles which were preachers of the Gospell CHAP. X. Of the likelihood of the old and new Testament 1 THe couenant of all the fathers doth nothing differ frō ours in substāce very deed that it is alone and the same yet the administration doth varie The agreemēt betweene the Law and the Gospell And they agree in three pointes First the Iewes were adopted into the same hope of immortalitie whereinto we are Secondly the couenaunt whereby they were reconciled to the Lord was vpholden by no merites of theirs but only by the mercie of God who called them Thirdly they knewe Christ to be the Mediatour by whom they should both be coupled to God and also be made partakers of his promises 3 The first is proued by the testimonie of the Apostle who saith that God the Father had promised long before in the holie Scriptures by the Prophetes the Gospell which he pubished concerning his sonne according to the appointed time* Rom. 1.2 3.21 And the Gospell doth not hold mens hearts in the ioy of this present life but it doth extoll them vnto the hope of immortalitie 4 The second appeareth by the saying of Christ Abraham reioyced to see my day he sawe it and reioyced And the preaching of the Gospell in Christ Ioh. 8.56 The end of the preaching of the Gospell doth nothing else but pronounce that a sinner is iustified through the fatherly kindenesse of God without his owne deseruings 5 And Paule teacheth that they had the same Mediator which maketh the Israelits equal with vs not only in the grace of the couenāt but also in signification of the Sacramēts 1. Cor. 10.1.11 There is the same mediatour of both Testaments bicause they were baptized whē they passed through the sea in the cloud Obiect That passing was carnall baptisme An. It answered to our spirituall baptisme For it followeth that they eat the same spirituall meate which we eate and they did drinke the same spirituall drinke which we drinke namely Christ* 1. Cor. 10.11 6 Obiect Your fathers did eate Manna are dead He which eateth my flesh shall not die for euer* Therefore it was not the same meate Ioh. 6.31 Manna An. Christ doeth reprehende the Iewes which comprehended nothing in Manna but a remedie for their carnall neede and hunger they dyd not pearce vnto that high mysterie wherunto Paul hath respect Therefore Christ sheweth that they ought to waite for a farre more excellent benefite at his handes then that which Moses gaue to their fathers as they sayd 7 The fathers Adam Abell Noe Abraham all the rest which were illuminate by the word The Fathers had the same hope of eternall life which we haue seing they did sticke to God it is not to be doubted but that they had an entrance into the immortall kingdome of God For it was a sound partaking of God which cānot be without the good thing of eternal life 8 Also in that couenant I will be your God you shal be my people* The same couenant Leuit. 26.12 the prophets did alwayes cōprehend both life and saluation and all the summe of blessednes 9 Furthermore
distributed by the keies of the church An. Iohn saith farre otherwise who saith That Christe is both our aduocate with the father the propitiation for sinnes and that sinnes are forgiuen for his names sake * For hee is the onelie Lambe which taketh away the sinnes of the world* Therefore we neede none other recompence or satisfaction 1. Ioh. 2.2.12 * 1 Ioh. 1.36 27 Wee must heere consider two thinges The first that Christ his honour bee kept to him vndiminished Secondlie that mens consciences being fullie certified of remission of sinnes may haue peace with God Both of these are violate by the doctrine of satisfaction 28 Obiect Certaine sinnes be veniall and certaine mortall for mortall sinnes The veniall sinnes of the Papists a great satisfaction is due veniall sinnes are purged with more easie remedies with the Lords prayer with holie water with the absolution of the Masse An. That is to toy and mocke with God Such a distinction of sin is contrarie to the scripture which pronounceth death to bee the rewarde of sinne* Rom. 6.23.14 Ezech. 18.20 and that the soule which shall sinne is worthie of death* Obiect The sinnes of the faithfull are veniall or pardonable An. Not because they do not deserue death All sinnes are mortall Rom. 8.1 but because through the mercie of God there is no condemnation to those which are in Christ Iesus* Obiect This is the paradox of the Stoicks touching the equalitie of sinnes An. It doth not followe that those sinnes are equall which are together mortall Of the offence and punishmēt of sinnes 29 Obiect The offence is forgiuen through the mercie of God but the iustice of God doth require that the punishment should be paid An. The scripture teacheth the contrarie This is the testamēt which God hath concluded for vs in his Christ that he will not remēber our iniquities* And in another place If the wicked man shall depart from his iniquitie Ier. 31.34 Ezech. 24.27 I will put all his iniquities out of my remembrance* 30 What had Christe done for vs if the punishment should yet bee required for sinnes 1 Pet. 2.24 Ies 53.5 Rom. 3.24 For when we say that he hath borne all our sinnes in his bodie vpon the tree there is no other thing signified but that he hath suffered the punishment pain which were due to our sinnes Quest Will the Lord admit no recompence Ose 14.3 An. We will pay the calues of our lips* namelie thanksgiuing Dauid 2 Sam. 12.13 31 Obiect Dauid obtained pardon for his sin and yet he is punished afterward with the death of his sonne* Punishment of the wicked An. Such punishment is a correction and not a punishment for sinne which two must be diligentlie distinguished For there be two kinds of iudgemēts the one of a iudge such as the punishment of God is when the punishment is ioyned with his indignation Correction of Children The other of a father which is properlie called a correction or admonition The sonne is beaten the seruant is beaten but the seruant is punished as a seruaunt because hee hath offended But the sonne is chastised as a sonne needing discipline 32 Therefore the chastisement of the faithfull is a blessing of God and a sure testimonie of Gods loue* Ioh. 3.17 Pro 3.11 Heb 12.5 But what afflictions soeuer the wicked doe suffer it is depainted out vnto vs as the entrance into hell from whence they beholde their eternall damnation alreadie a farre of Obiect God is oftentimes saide to bee angrie with his Saints when hee punisheth their offences* Isa 12.1 Abac. 3.2 The anger of God An. That is not referred vnto the purpose of God who doth punish but vnto the vehement feeling of paine which those suffer which abide his seueritie 33 Therefore when the reprobate are scourged with scourges of God The whipps of the reprobate they are not therefore punished that they may returne to a better minde but onely they trie with their great euill that God is a iudge and reuenger* 1 Sam. 15.23 But the children are beaten with roddes not that they may thereby be punished for their sinnes but that they may therby be brought on to repentance* 1. Cor. 11.32 34 The faithful haue neede to be furnished with these cogitations in the bitternesse of afflictions It is time that the iudgement beginne at the house of the Lord wherein his name is called vpon* 1 Pet. 4.17 Ier. 25.29 Why God did chastice dauid What should the children of God do if they did beleeue the seueritie of God which they do feele to be his vengeance 35 Therefore we see plainly that after that God had forgiuen the adulterie of Dauid he chastised him both for a common example and also to humble him In this respect the faithfull to whome he is mercifull are daylie subiect to the common miseries of this life 36 Obiect Daniell counselleth Nabuchadnezar to redeeme his sinnes with righteousnesse Dan 4.24 What it is to redeeme sinnes and his iniquities with pitying the poore* An. This word redeeme is referred rather vnto men then vnto God For it is all one as if he had sayd Thou hast exercised ô king an vniust and violent gouernment nowe in steede of thy vniust exactions repay to the people iustice and mercie Obiect Salomon saith that the multitude of sins is couered by loue* Prou 10.12 An. Not with God but among men them selues For the whole verse goeth thus How loue couereth sinnes Hatred rayseth contentions but loue couereth all iniquities as if he should say They which hate one an other do one pull an other in peeces but those which loue together do winke at manie things do one forgeue another manie things Obiect Sinne is cleansed by mercie and liberalitie An. That is they shall find God fauorable who bidding adieu to their former wickednesse do turne to him by godlinesse truth So doth the Apostle* and Christ * Mat. 23.25 Luke 7.36 expound them 37 Obiect The woman had manie sinnes forgeuen her because she loued much* An. Her loue was not the cause of the forgeuenesse of her sinnes but the proofe because the Lord sayd Thy faith hath saued thee Hom. 2. in Psal 50. 38 Chrysostome writeth wel in a certaine place* Where mercie is required examination ceasseth where mercie is craued iudgement doth not rage where mercie is asked Note there is no place for punishment where mercie is there is no question where there is mercie the answer is pardoned Hom. 10. in Gen Euch. ad Laur. Obiect Augustine calleth the works of mercy remedies to obtaine remission of sinnes An. He expoundeth himselfe in another place The flesh of Christ saith he is the true and only sacrifice for sins not only for those which are all blotted out in baptisme but for those also which come vpon men afterward through infirmitie for which we say
ministreth vnto vs two helps Phil. 3.21 1 The likliehoode of christ 2 Cor. 4.10 the one is in the similitude of Christ* the other in the omnipotencie of God* For Christ is the first fruites of the resurrection then they that are Christs euerie one in his owne order * 1 Cor. 15.22 2 The power of God 4 Paul saith breiflie concerninge the power of God that he may make saith he our vile bodies like to his glorious body accordinge to the working of his power whereby he is able to subdue all things to his self Ph. 3.20 Therfore let vs with Paul triumph amidst the fight because he is able who hath promised vs the lyfe to come Comfort to keepe that which is committed to him so let vs reioice that the crown of righteousnes is laid vp for vs 2 Cor. 4.8 which the iust iudge shall geue vs* Beastlie blockishnes Mat. 12.18 Luk. 20.27 5 But this brutish blockishnes hath reigned during all ages which the Sadducees did openlie professe that there is no resurrection yea that the soules are mortall* Wherof as of an opinion generallie receiued Salomon speaketh when he saith that a liuing dog is better then a lion that is dead Eccle. 9.4 * and in an other place Who knoweth whether mans soule goeth vpward the soule of a beast discend downeward Eclec 3. ◠21 * But the whole Scripture doth crye that there shall be none ende neither of the blessednes of the elect neither of the punishment of the reprobate Obiect The kingdome of Christ endureth but a thousand yeeres* Chiliasts Apoc. 20.4 An. This is a childish surmize for he speaketh not in that place of the eternall blessednesse of the churche but of diuers troubles which were prepared for the Church when she was as yet vpon the earth Obiect It were too great crueltie in God if the wicked should be punished eternallie An. God is not iniurious if he depriue them of his kingdome who made them selues vnworthie thereof through their vnthankfulnesse Obiect But their sinnes last but for a time Why the punishment of sinne is eternal An. But the maiestie of God which they haue offended by sinning is eternall Therefore it is for iust causes that the remembrance of their iniquitie doth not perish Obiect Then their punishment shall bee greater then their offence An. It is vntollerable blasphemie when as the maiestie of God is so lightlie esteemed when as there is no greater account made of the contempt thereof then of the destruction of one soule The soule doth not die 6 Obiect The whole man shall die therefore the soules shall rise againe with the bodies An. This is a beastlie error to make a vanishing blast of the spirite created according to the image of God and to bring to nothing the temple of the holie ghost finallie to robbe that part of vs wherein the Godhead shineth most of this gift so that the state of the bodie shoulde bee better then the state of the soule Quest What midle state of the soules is there An. It is neither lawful nor expedient to enquire curiously Luk. 23.43 Act. 7.59 Mat. 5 8. Ioh. 12.32 It was said to the theef this day thou shalt be with me in Paradise* Let vs cōmend our soules to Christ as did Stephen* The soules of the reprobate suffer such torments as they haue deserued* Quest Where shall they be Abrahames bosome An. There is not that demension of the soule which is of the body The gathering together of the holy spirits is called Abrahams bosome it is enough Iude assigneth the same lot and portion to the reprobate which he allotteth to the diuels* Iud. 6 Manicheus 7 Obiect The immortall soules shall be cloathed with new bodies For it is not likely that flesh which is vncleane shall rise againe An. As if there were none vncleannesse of the soules neither could that be purged by God which is infected defiled with the blot of sin Euery one saith Paul 2 Cor. 6.10 Death accidentall shal receiue by his body whether good or euil And this doth plaine reason tel vs. For if death which hath his beginning frō the fal of man be accidentall the restoring which Christ brought appertaineth to the same body which began to bee mortall Moreouer if we must haue new bodies giuen vs where is the likelihood of the head and members 8 Therfore the spirit of God doth euerie where in the scripture exhort vs to hope for the resurrection of our flesh* Gen. 13.4 Baptisme Coll. 2.12 And baptisme is vnto vs a seale of the resurrection to come* To the same end tendeth the word Sleeping which gaue also the name to church yards Therfore we shall rise againe in the same flesh which we beare as touching the substāce but the qualitie shal be changed and the estate shall be farre more excellent for the corruptible bodie shall put on incorruption* Also we must note a difference betweene those which died long agoe and those whom that day shal finde liuing remaining For as Paul witnesseth* we shall not all sleepe 1 Cor. 15.29 but we shall be all changed Neither shall those which then are aliue preuent the dead 1 Cor. 15.51 but rather they shall rise againe first which haue slept in Christ* Obiect It is appointed for all mortall men once to die* Thes 4.15 Heb. 9.27 An. Where the state of nature is changed it is a kinde of death 9 Quest By what right is the resurrection common to the wicked and to those which are accursed of God which is a singular benefice of Christ The resurrection of the wicked An. Those thinges which are proper to Christ his members flowe ouer vnto the wicked also not that they may lawfullie possesse them but that they may be made more inexcuseable Mat. 5.48 A similitude So the Sun riseth vpon the good and the bad* Obiect The resurrection is not fitly compared to fraile benefites An. So soone as the Diuels were estranged from God the fountaine of life they deserued destruction whereby they shoulde be vtterlie abolished yet through the wonderfull counsell of God there was found a midle estate that with out life they shoulde liue in death It ought to seeme more absurd To liue in death if the resurrection be accidental to the wicked which draweth them before the iudgement seate of Christ against their will whom now they refuse to heare as their teacher 10 And because the prophesie of death swallowed vp in victorie* shall then bee fulfilled The resurrectiō is accidentall to the wicked Ose 13.14 Eternall felicity 1. Ioh. 3.2 let vs alwaies remember eternall felicitie the end of the resurrection We know that we are the children of God* but it hath not yet appeared but when wee shall be like to him wee shall see him euen as he is Furthermore as God distributing his giftes to
we fall after Baptisme An. At what time soeuer we be baptized We be washed by Baptisme for our whole life we be once washed for all our life time and also purged For the puritie of Christ which is offered to vs therein is alwayes fresh Obiect Hereby men take libertie to sinne in time to come An. This doctrine is deliuered to those onely who after they haue sinned being weary do groane vnder their sinnes that they may haue wherewith to lift vp and comfort them selues againe lest they fall into despaire Obiect Christ is made to vs a propitiation for remission of sinnes going before* Baptisme is the Sacrament of Repentance An. In that place Baptisme is not handled but repentance Therfore so often as being wounded with the searinge yron of conscience I shall turne vnto God my sinnes shall be forgiuen me Obiect By the benefite of repentance and the keys we obtaine remission after Baptisme which at our first regeneratiō is giuen vs by Baptisme alone An. Baptisme is the Sacrament of repentaunce But if this be commended to vs during our whole life the force of Baptisme ought also to be extended vnto the same endes 5 It bringeth also an other frute because it sheweth to vs our mortification in Christ and new life in him Rom. 6.3 For as Paule saith we are baptized into his death that we may walke in newnesse of life 6 Our faith receaueth this third frute because it doth surely testifie to vs that we are not onely ingrafted into the death life of Christ but also that we are so vnited to Christ him self that we are partakers of all his good thinges Therefore he did dedicate and sanctifie Baptisme in his owne bodie* Mat. 3.13 And we are baptized in the name of the Father of the Sonne The forme of Baptisme and of the holie Ghost because we obtaine the cause both of our purging and also of our regeneration in the Father in the Sonne the matter in the Spirit the effect 7 Obiect The Baptisme of Iohn was one the Baptisme of the Apostles another Of the Baptisme of Iohn and the Apostles An. Diuerse handes do not make the Baptisme diuerse but the same doctrine sheweth that it is the same both did baptize to repentance remission of sinnes 8 Obiect There were more plentifull graces of the Spirit shed forth after the resurrection An. This appertaineth nothing to make the diuersitie of Baptisme Obiect They are baptized againe by Paul which had once receaued the Baptisme of Iohn* Act. 19.3.5 Therefore the Baptisme of Iohn was onely a preparation Baptisme put for the gift of the holie ghost An. Baptisme is taken in that place for the gifts of the holie Ghost which the faithfull receaued by the laying on of hands as else where oftentimes Obiect Iohn sayd that he did baptize with water but Christ should come who should baptize with the holy Ghost and with fire* Mat. 3.11 An. He did not compare Baptisme with Baptisme but his person with the person of Christ he was the minister of the water but Christ the giuer of the holy Ghost 9 These thinges which we haue spoken both concerninge mortification and also touchinge washing were figured to the people of Israell in the sea and the cloude* 1 Cor. 10.2 Exod. 14 21. A figure of mortification Num. 9.14 Mortification was shadowed when he deliuered them out of the cruell hand of Pharao In the cloude there mas a token of their purging* 10 Obiect By Baptisme we are loosed from originall sinne and we are restored to the same puritie of nature which Adam had before his fall An. Therein wee must note two thinges First that that damnation which verie infantes bringe with them from their mothers wombe hauing the seede of sinne included in them is taken away whereof they haue a testimonie in their Baptisme 11 The other is that this peruersnes doth neuer cesse in vs but doth cōtinually bring forth new fruts of sinne which are called the workes of the flesh* Gal 5.19 Workes of the flesh Those make vs guilty of the wrath of God Therfore we are baptized into the mortification of the flesh which we follow dayly but it shall be perfected whē we shall depart this life and go to the Lord. Rom. 6.14 12 Hereupon Paule exhorteth the faithfull that they suffer not sinne to raigne in their members* Therfore he is enforced to crie out with mourning O wretch that I am who shall deliuer me from this bodie that is subiect to death The 2 end 13 The second end of Baptisme consisteth therin that it may serue for our confession before men For it is a marke wherby we do openly professe that we would be reckened among the people of God whereby we testifie that we agree in one religion with all Christians and whereby finally we do make publike profession of our faith that not onely our heartes may breath out the praise of God but our tongs also and all members of our bodie may sound out the same with such significations as they can Faith an instrument 14 And the meanes to receaue those thinges which the Lord promiseth vs in Baptisme is faith that we may beleeue that it is God that speaketh by the signe which purgeth vs washeth vs maketh vs partakers of the death of Christ What thinges are giuen in Baptisme which taketh away the kingdome of Sathan weakeneth the strength of concupiscence and causeth that hauing put on Christ we are counted the children of God Quest If sinnes be not washed away by the force of Baptisme why did Ananias say to Paule that he should wash away his sinne by Baptisme* Act. 9 17. An. Namely that by the signe of Baptisme Paule might be certified that his sinnes were forgeuen 16 Furthermore if we receaue the Sacrament as from the hande of God from which it came we may thereby gather that there is nothing added thereto or taken therefro by his worthinesse by whose hand it is deliuered Yea when circumcision was corrupt with manie superstitions yet it ceased not to be counted a signe of grace Neither was circumcision iterated vnder Iosias and Ezekias 17 Obiect That faith of ours which hath followed baptisme certain yeares doth sufficientlie shew that baptisme was void An. The promise was alwaies true but our vnbeliefe did let that it had not then the effect Rom. 3.3 because though men be liars vnfaithfull yet God ceaseth not to be true 18 Obiect Paul baptised againe those whō Iohn had baptized* Act. 19.3.5 An. We haue alreadie saide that the baptisme is taken in that place for the visible graces of the spirit which were giuen by laying on of hands* Act. 15. 11 16. 19 As touching the outward signe let vs followe the naturall institution of Christ Popish additions casting far from vs those Popish additions blessing breathing salt tapers chrisme and such
signe being indeed farre inferiour Obiect The church is cleansed by the Lorde Eph. 5.26 by the washing of water in the word of life* An. Therfore it seemeth to be an vnmeet thing that it should want the testimonie of it in infantes Infantes are heires of the kingdome who are by right accounted a part of the churche seeing they be heires of the kingdome Obiect Wee are ingrafted by baptisme into the bodie of Christ* 1 Cor. 12.13 An. Therefore infants must bee baptized that they be not pluckt from the body of Christ 23 Obiect Peter counsaileth the Iewes to repent and then to be baptised for the remission of sinnes * Act. 8.37 Act. 2 37. Also Philip maketh answere to the Eunuch that he may bee baptised if hee beleeue with his whole heart An. Hee speaketh of those which are growen vp which are not to bee baptized vnlesse their conuersion faith be seen and tried They which are growen vp must not be baptized vntill they make confession of their faith Gen 15.1 Gen. 17.11 Infantes are contayned in the couenant by right of inheritance Ioh. 3.5 There is an other respect to be had of infants 24 As wee may see in Abraham whose faith the Sacrament doth followe* in Isaach it goeth before all vnderstanding* because hee is contained in the couenant from his mothers womb by right of inheritance 25 Obiect Vnlesse one be borne againe of water and the spirite hee cannot enter into the kingdome of God* They thinke that baptisme is called regeneration Therefore they which are not capable of regeneration ought not to be baptised A similitude An. He doth not there intreat of baptisme but of regeneration which is made by the spirite which is compared to water* Mat 3.11 as in an other place to fire otherwise faith should follow after baptisme seeing water is put before the spirit Mat. 28.19 Which is contrarie to the scripture* 26 Obiect All which are not baptized must bee adiudged to eternall death An. Yea whosoeuer beleeueth in the sonne shall not see death Ioh. 5.24 Those which are not yet baptized must not be adiudged to death Mat. 28.19 Mat. 16.16 He shall come into iudgement but he shall passe from death to life* we do no where finde that hee which was not yet baptised is condemned 27 Obiect It was said Teach then Baptise* Againe he which shall Beleeue be baptised shall be saued* What will we more Therfore doctrine and faith must needes goe before baptisme An. If we would greedilie stay in the order of the wordes it shoulde likewise follow that we must first baptize then afterward teach seeing it is said baptise Mar. 16.15 teaching them to keepe* c. 28 But hee intreateth there of those which are growen vp which must first be taught then when they beleeue they must bee baptized Infantes must be baptized because of the promise but infants are baptized by reason of the promise made to their parents 29 If any man cauill that infants are to be depriued of food 2 Thes 3.10 because the Apostle doth not permit them to eate which doe not worke shall he not be worthie to be spitted at of all Why Christ was bap when he was thirtie yeares of age Obiect Christe was not baptized vntill he was thirtie yeares of age An. Because he determined to lay a sure foundation of baptisme then by his preaching he sanctified it vnder his owne bodie that it might succeede circumcision 30 Obiect In like sort infants were to bee made partakers of the supper Why the Supper is not made common to infants An. They differ greatlie therin because baptism is a certaine entring into the church the supper is giuen to those which are growen vp in yeares which are now fit to beare strong meate which are apt to discerne the body blood of the Lord which thing doth not agree to infants 31 Obiect As the signes of Christ are perfect they do likewise require those which are perfect or capable of perfection An. The perfection of baptisme reacheth vnto death The perfection of Baptisme reacheth vnto death therfore it is ill done to restraine it vnto one minute of time Obiect The signes of Christe are instituted for memories sake that euerie one may call to minde that he was buried togeather with Christ An. It appertaineth to the supper The examination of the Supper that euery one examine himselfe Obiect All those remain in death which beleeue not in the sonne of God and the wrath of God remaineth vppon them* Ioh. 3.36 And therefore infantes which cannot beleeue lie in their owne condemnation An. Christ speaketh not there of the generall giltinesse wherein all the posteritie of Adam is inwrapped but he doth only threaten to the contemners of the Gospell damnation But this doth nothing belong to infants What it is to heare the voyce of the Spirit Obiect Whosoeuer is borne of the spirite heareth the voice of the spirite An. That is the faithful are framed to obedience as the spirit worketh in them 1 Cor. 15.46 Obiect Because that which is naturall is first* we must wait for the time which is fit for baptisme which is spirituall 1 Cor. 7.14 An. Though saith Paul they bee lost by nature which are borne of the faithfull yet they are holy by supernaturall grace* Obiect When Dauid went vp into the tower of Sion 2 Sam. 5.8 he did carrie with him neither blind nor lame but couragious souldiers * Luke 14.21 An. Yea trulie he biddeth blinde lame to the heauenlie banquet * Mat. 4.19 Obiect The Apostles were fishers of men not of children * Mat. 13 47. An. All kinde of fishes is gathered into the net of the Gospell* 1 Cor. 2.13 Obiect Spirituall thinges are fit for those which are spirituall* infants are not such An. He intreateth of doctrine yea God doth consecrate to himselfe by his free adoption those which are begotten of the flesh With what meate mē must be nourished Ob. They must be fed with spirituall meat if they be new men An. Baptisme being the signe of adoption sufficeth them vntill being growen vp they be able to beare strong meat Ob. Christe calleth all his vnto the holie Supper An. Hee admitteth none but such as are alreadie prepared to celebrate the remembrance of his death Who are to be admitted to the Supper Obiect It is monstrous if a man eate not after he is borne An. Christe is neuerthelesse meate to infants though they abstaine from the signe Obiect A good steward giueth meat to the familie in due time* Mat. 24.46 An. It belongeth to God alone to determine that Ob. The Apostles are commanded to make hast to the haruest whiles the fields are white* Ioh. 4.35 An. Christ his meaning is to haue the Apostles to addresse themselues more ioyfullie to the worke whiles they beholde