administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
d Num. 12.6 at the last God stirred vp Moses that he should be the first pen-man of holy Scripture Yea and God himselfe writing the ten Commaundements with his owne finger did as it were consecrate the Scripture e Exod. 31.28 and gaue Moses in charge to write the bookes of the Law f Exod. 24 4. Afterwards he deliuered his word by the Prophets g Luk. 1.70 by Christ God and man h Heb. 1.1 Last of all by the Apostles of Christ both by word and writing i Mat. 28.19 Act. 1.18 Rom. 16.25 Reu. 1.11 but there was nothing deliuered by word of mouth but that which is now extant in writing For although there were moe things spoken and done then are written yet nothing contrarie and these things which are written are sufficient k Joh. 20.31 But wherefore was the word of God committed to writing 1. By reason of the forgetfulnesse of mans mind 2. Because men are so prone to fall into all kinde of impietie whereby the works of God are corrupted 3. Because of mans boldnesse to coyne new kinds of religions 4. Because of the subtiltie of Satan who transformeth himselfe into an Angell of light and deceiueth the minds of men with counterfet reuelations In what tongue was either of the Testaments written The old Testament was written by Moses and the Prophets in the Hebrew tongue because that was the language of the people of God to whom especially it did belong But the new Testament was written by the Euangelists and Apostles in the Greek tongue because that language by reason of the Greeke Empire which went before the Romaine was almost in vse among all nations and was more fit for the spreading of the kingdome of Christ through the whole world And therefore the Hebrew text in the old Testament and not the Greeke and the Greeke text in the new is authenticall and not the Latine or anie other Ought the Scripture to be propounded to all Christians in their owne natiue tongues Questionlesse because Christ him selfe taught in their natiue tongue a Luk. 4.17 and the Apostles taught the Grecians and other nations not in the Hebrew but the Greeke tongue and they taught euery nation in their owne natiue language b Act. 2.11 Is the Scripture manifest or is it obscure It is manifest if you regard the foundation of the doctrine of saluation as the Articles of faith the precepts of the Decalogue hence it is called a Lanterne c Psa 119.105 2. Pet. 1.19 to those whose mind God doth open d Luk. 24.45 but it is obscure to those which be blind and to all that perish whose minds the god of this world hath blinded e Cor. 4.3.4 But it is not alwayes obscure to the elect f Ioh. 16.13 and only in part 1. that they shold not too much relie vpon their owne wit but shold seeke the vnderstanding of it at the hands of God by prayer 2. That they might be stirred vp to a more carefull studie of the same 3. That they might make more account of the ministerie of the word whereby they are taught and therefore stand in need to haue it expounded g Prou. 29.18 by the example of Christ h Luk. 4.17 and of Philip i Act. 8.31.35 What is the Interpretation of holy Scripture It is the vnfolding of the true and naturall sense of the Scripture the application of it vnto the manifest vse of the Church k 1. Cor. 14.4 5.31 which Paule calleth prophecie l Rom. 12.6 Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resolution of it m 2. Pet. 1.20 For the word of God fondly vnderstood is not the word of God saith Theodoret Whence must we fetch the interpretation of Scriptures Not out of euery priuate mans braine and forestalled opinions n 2. Pet. 1.20 but it is to be taught out of the Text it selfe that is by obseruing those things that go before and follow after and comparing that place with other places of Scripture What must be the rule of interpreting Onely one namely the Analogie of faith o Rom. 12.6 which is nothing else but the constant and perpetuall sense of Scripture expounded in the manifest places of Scripture and agreeable to the Apostles Creed tenne Commandements the Lords prayer and generall sentences and axiomes of euery maine point of Diuinitie What is the vse of holy Scripture 2. Tim. 3.16 The whole Scripture is giuen of God by inspiration and is profitable for doctrine for reprehension for correction for instruction in righteousnesse and for exhortation p Rom. 15.4 o◠consolation q 1. Cor. 14.3 that is for doctrine or confirmation of true opinions for reprehension of errors for correction of manners instruction of life in righteousnesse for comfort in affliction that the man of God may be perfect and furnished for euery good worke What shall we answer to that saying of Augustine I would not beleeue the Gospell vnlesse the authoritie of the Church moued me That Augustine speaketh of himselfe as yet not conuerted vnto the faith Neither is it any maruell that those which are not as yet conuerted are moued with the consent of the Church and the authoritie of men Therefore his meaning is that the Church is as it were an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduction whereby we are prepared to giue credite to the Scripture What things are contrarie to the Scripture 1. The error of the Sadduces which onely receiued the fiue bookes of Moses which caused Christ to confute their deniall of the resurrection out of Moses Mat. 22.31 2. Of certaine Anabaptists who reiected the booke of Iob as a fained tragicall Comedie yea the Song of songs and Ecclesiastes as if the one taught Epicurisme the other were a wantō loue Ballad Yet for Iob we haue his countrie and condition set downe in the beginning and end of his booke which argueth no fiction and besides he is mentioned by Ezechiel cap. 14.14 and Iam. cap. 5.11 and Paul 1. Cor. 3.19 And for Ecclesiastes it rather deterreth from pleasure in that it argues all pleasures of vanitie and iudgeth them fooles who rest vpon them as on the contrarie it maketh felicitie to consist in the feare of God and keeping his commandements cap. 1.2 7.3.8.12.11.9 and the whole twelfth Chapter As for that of the soules immortalitie cap. 3.19 it is meant not that Salomon so thought but that corrupt reason so iudgeth As for the Song of songs if it were meant of Pharaohs daughter or some Sunamite damosell the comparisons cited cap. 4.1.7.2 were monstrous And albeit the name of God is not mentioned in that booke yet find we equiualent and more fit names for that purpose as Brother Friend Spouse Beloued that it might appeare that the mysticall Spouse of Salomon was here described I meane the Church of Christ 3. The heresie of Manicheus Valentinus Marcion and others
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
Diuortium Diuorce IT is called Repudium of refusall for a shamefull thing Diuortium of diuerting and going into diuers parts or as some thinke of the diuersity of minde because he that is the cause of Diuorce is of another minde now than when he married the Hebrews call it Cheritot or cutting off the Greekes dissolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departing cutting off as Mat. 19.8 for it was not lawfull for the wife to depart from her husband or giue him a bill of Diuorce but for an husband separating himselfe from his wife it was lawfull to giue such a Bill ſ Mat. 5.31 19.8 Deut. 24.1.2 Mal. 2.16 Is there any difference betweene Repudium and Diuortium None at all in the Scriptures Yet Modestinus saith that Repudium is betweene the bridegroome and bride but diuorce between the husband and wife after that marriage is consummated Which distinction we will obserue and first of the first Whether is mariage to be broken off by mutuall consent as it is by consent contracted No because it is not done by humane consent onely as other contracts of humane societie but by the diuine authoritie and what God hath conioyned let no man separate t Mat. 1◠6 In what cases is Repudium vsed or spousals dissolued There are seauen such cases recorded 1 If either of them fall into infamie after the betroathing for some crime 2 If either of both fall into any grieuous infirmitie of bodie or minde such as should cause the vse of mariage to be loathsome or contagious as leprosie epilepsie palsie frensie c. And indeed it were very expedient to forbid such to marie by the Laws seeing that they doe seeme to haue single life imposed vpon them from Heauen and are depriued of power to vse mariage for who can marie with a good conscience that by mariage must needes vndoe himselfe and others and beget children to perpetuall miserie and the generall hurt of the weale publike 3 If the bridegroome commit filthinesse with any of his brides kindred that mariage shall be dissolued though the party innocent be vnwilling and the incestuous person punished 4 Malitious and daily absence but yet he that is absent against his will whilst the three publishings are performed in the Church is no forsaker 5 Apostacie from the true religion and worshippe of God 6 So great offence of the mindes of the bride bridegroome as that they cannot by any meanes be reconciled and they haue not lyen together least some hainous thing might follow of such constrained mariages yet so as that they be punished for their breaking of couenant 7 If such a maime happen in the meane time as whereby the person is become loathsome prouided that they haue not lyen together Hereunto adde adultery which dissolueth the bonde both of contract of matrimonie Also contracts betweene those that are vnder age or done without parents or friends authoritie or error of person or quality as Lea for Rachel or a seruant for a freeborne or by force or feare or els vnder condition onely all which may be dissolued so that there haue beene no voluntarie coupling or consent How many waies is consummated mariage broken Two 1 When that which of it selfe and by right is none is counted for none or else is ipso iure declared to be none 2 When that which was confirmed is for lawful causes broken For whas causes is mariage declared ipso iure to be none 1 When the fault is in the contract of mariage 2 When it is in the persons contracting When is the fault in the consent or contract of mariage When the contract is either filthy or vnlawful or vniust VVhen is the consent filthy 1 When it is contrarie to the lawe of God and nature and is contracted vnder the degrees of God forbidden 2 Vnlawfull when it repugneth the edicts of Godly Magistrats But yet this difference is to be noted that wicked contracts within the degrees forbidden by Gods lawe neither can nor ought to be confirmed either by humane dispensation or Ecclesiasticall benediction or carnall copulation But contracts within degrees forbidden by the Magistrate may be permitted by some dispensation where necessitie and reason requireth it VVhat contract is vniust That which is done by children that are vnder the gouernment of their Parents against their consent and authoritie iudging well and rightly which if the Parents will by no means ratifie Mat. 19.6 it ought to be none for as Christ saith That which God hath ioyned together let no man set asunder so that which man conioyneth against or besides Gods word God will haue separated What fault is that betweene the persons which maketh mariage ipso iure to be none Wheras she that was maried for a maid is found by certain testimonies to haue bin defiled for such a one ought by the law of god to be stoned to death as an adulteresse b Deut. 22.29 Caus 29. quest 1. Can 1. Wheras the Canonists say notwithstāding that fornication following mariage only hurteth 2 If either of thē hauing som natural impotēcy be vnfit for mariage or if either of thē haue concealed some defect or incurable disease which was not knowne before mariage as to be an Eunuch either by nature or other casualty Mat. 19.12 such a defect forbiddeth mariage when one erreth the other deceiueth according to that rule Errantis voluntas nulla an erring will is no will and that contract of good faith where craft hath beene cause is ipso iure none And forasmuch as God reprooueth deceipt fraud and errour he is not to be called the author of such mariages How many waies is mariage made said to be dissolued By two 1 By death as the Apostle reasoneth a 1. Cor. 7.39 Rom. 7.2.3 Mat. 22.30 against Tertullian Montanus and Hierom. And Christ teacheth that in heauen they neither marie nor giue in mariage 2 Mariage is dissolued by Diuorcement Doth it agree with Gods Lawe for a man to put away his wife Not simply for it is neither simply commaunded nor forbidden but permitted by giuing of a bill of Diuorce for hereof Moses hath a politike but not a morall law b Deut. 24.1 But the reason of this Lawe seemeth not so much to be necessary as of rash leuitie and hardnesse of heart There was indeede some reason of necessitie in respect of the wiues for it was fitter for them to be once dimitted than to be alwaies in ill handling or els in danger of life Therefore the Lord appointed for such as would not be perswaded to keepe their wiues not Diuorcement but a manner of Diuorcing to wit to giue a bill of Diuorce for the wiues safety against her husbands crueltie and that not without his owne infamie But the rashnesse of husbands exceeded which for euerie occasion sought to be diuorced and this rashnesse was to be bridled Whereupon Christ saith Moses suffered you to put away your
second death What was the end of his resurrection The glorie of God and Christ and the saluation of the elect Rom. 6.4 Christ rose againe to the glorie of the father 2. in respect of Christ that hee might obtaine eternall glorie due to him by the expresse forme of the promise in the Law a Leu 18.5 Gala. 3.12 3. That he might translate and bring vs to eternall life beeing freed from mortalitie VVhat are the effectes and fruites of Christs resurrection The first concerneth Christ for by his resurrection he was declared to be the Sonne of God Rom. 1.4 he became conquerour tryumpher ouer sinne death and hell and ouer the whole kingdome of Sathan For in Christ God stroue with the diuell righteousnesse with sinne life with death who all ouercame and that Prophecie was fulfilled Gen. 3.15 The seede of the woman shal break the head of the Serpent that is Christ shall destroy the workes of the Diuell 1. Iohn 3.8 The second respecteth Sathan who being troden downe lyeth vnder the feete of the conquerour Iohn 16.11 The prince of the world is alreadie iudged and expulsed in respect of the faithfull that in such maner as hee can not hurt them in such sort as hee would and he trembleth at the name of Iesus Christ by whome hee knoweth himselfe to be ouercome and condemned to eternall punishment The third pertaineth to vs vnto whom he is raised that wee might bee absolued from sinne and iustified 1. Cor. 15.7 If Christ be not risen againe yee are as yet dead in your sins For the death of Christ is of no efficacie if Christ remaineth stil in death And Ro. 4.25 He is risen againe for our iustification not because he added any thing thereby vnto the price of our redemption seeing hee fullie made satisfaction for our sinnes by his death but because the resurrection of Christ is an euident testimonie of Christs perfect righteousnes and obedience according to the Law and that not in respect of some parts onely thereof as the righteousnesse of Elias and other the Saints but in respect of the degres of the parts so as it may suffice to make vs righteous before God and may giue strong testimony that the passion of Christ is a sufficient sacrifice acceptable to God appeasing his anger and that he did plainely conquer and disarme death b Luc. 11.22 and therefore did c Osâ—â— â—3 14 perfectly abolish sinne whereupon the rule of death depended Neither could our sins haue bin perfectly expiated done away by Christs death if death had got the vpper hand in this combat whereupon it coÌ„meth to passe that our faith hope safely relyeth vpon God d 1. Pet. 1.21 2. Because by the power of Christs resurrection we shal be quickned that is we shall be regenerated vnto a liuely hope a Ephes. 2.5 And Rom. 6.4 He hath risen againe that we might walke in newnesse of life The third cause is the stay the supporting and pledge of our resurrection vnto immortality for seeing Christ is our head is risen again For ye are al saith Paul Gal. 3.28 as one maÌ„ in Christ we also of necessitie shall rise againe who are his meÌ„bers Therfore as wheÌ„ we see a mans head aboue the water we doubt not but the rest of the meÌ„bers wil also get forth straight follow so must we thinke of Christ and of our selues Hereupon Paule saith 1. Cor. 15.20 Christ is risen againe therefore shall we also rise againe And 1. Thes 4.14 For if wee beleeue that Iesus is Dead and is risen againe euen so them which sleepe in Iesus that is in faith whereby they are ingraffed into Christ will God bring with him Also Phil. 3.20 Our conuersation is in heauen from whence wee looke for a Sauiour euen our Lord Iesus Christ who shal transforme our base bodie that it may be made like to his glorious bodie What is the vse of the resurrection 1. That by cur beleeuing this Article we may conceiue vnspeakable ioy of conscience by liuely sense of the remission of our sins of our Iustification regeneration by the resurrection of Christ For hence proceedeth our greatest ioy in that wee behold man beautifull glorious immortall in Christ who before in the Passion was so miserable ignominious sorrowfull bloudie filthy and horrible for our sinnes 2. That we may both in prosperitie and aduersitie think of that most happie estate which we expect in the life to come and may raise vp our mindes vnto hope of our future glorie Iob. 19.25 I knovv that my Redeemer liueth c. And Paule 2. Tim. 2.8 Remember that Iesus Christ is risen from the dead 3. That wee may tryumph and finde securitie in death for so much as Christ by his resurrection hath ouercome and destroied our twofolde death namely the death of sin the death of hell VVhat is against this Doctrine 1. The obstinacie of the Iewes who deny Christs resurrection 2. The error of the Eutychians who dreamed that the humane nature of Christ was turned into the Diuine after his resurrection 3. The error of the Vbiquitaries who make the body of Christ such as no bodie is and that both before and especially after his resurrection seeing that they will haue all properties of a true bodie laid aside and that it is now in no certaine place but spread abroad in all places in an vnspeakable manner 4. Of the Papists who euery year do lay in a graue the Image of Christs body cause Priests monks to guard and watch with it who also with a mournfull song doe celebrate his buriall do bestow vpon a wodden Image those things which hee commanded to bestowe vpon the poore a Iohn 12.8 2. They superstitiously take pilgrimages to that place which Iesus did honour with his buriall contrarie to those sayings of Christ Iohn 4.23 The houre is come and now is when the true worshippers shall worship the Father in spirit and truth And of Paule 1. Tim. 2.8 I will therefore that the men pray euerie where lifting vp pure hands without vvrath or doubting The seuen and twentieth common Place Of Christs Ascension What is the Historie of Christs Ascention IT is to be taken first out of Mark ca. 16.19 The Lord after he had spoken vnto theÌ„ was againe taken vp into heauen and sate on the right hand of God Againe out of Luke in the Gospell cap. 24.50 Afterward he led them out into Bethania and lift vp his hands and blessed them And it came to passe that whilest he blessed them he departed from them and was caried vp into heauen And in the Acts. cap. 1.9 And when he had spoke these things while they beheld he was taken vp for a cloud tooke him vp out of their sight and while they looked stedfastly to heauen as he vvent behold two men stood by them in vvhite apparell VVhich also said Ye men of Galile vvhy stand ye
the preacher outwardly serueth Christ speaketh vnto vs inwardly by his holy spirite Hence it is that the Gospell is called the power of God Rom. 1.16 And Esa 53.1 The arme of God that is to say the instrument of God truely mightie and powerfull to sauation Cannot God by inward inspiration beget faith in his seruants vvithout preaching of the vvord or the ministery of the Church Hee can doe it as he did in times past in Paule but that is extraordinarie and very seldome neither must we wish for that or rashly admit it But the perpetuall rule to discerne faith whether it be truely from god or no is that it must alwaies agree with the words of the Prophets and the writings of the Apostles Doth God create in our hearts full and perfect faith in one instant No but by certaine degrees and increasings in what measure and when it pleaseth him and by these meanes whereby hee doth plant the same in our hearts as the Philosophers say that we are and are nourished of the selfe same things as an infant is nourished and brought vp by the same bloud whereof it is formed the same being turned into milke by the same meanes doth God cherish and strengthen our faith namely by the continuall hearing of the worde of GOD. 1. Pet. 2.2 As new borne babes desire the sincere milke of the vvord that yee may grovv thereby For saith Chrysostome Our faith is like a burning Lampe vvhich is easily put out vnlesse oyle bee still povvred into it Now the oyle is the word of God 2. Our faith is increased by the often vse of the sacrament of the Supper according to Christs commaundement Eate yee and drinke yee 3. By daily and continuall prayers saying with Dauid Psal 68.29 Stablish O God that vvhich thou hast vvrought in vs. And with the Apostles Luk. 17.5 Lord increase our faith 4. By the practise of holy life and charitie towards our neighbour 1. Tim. 1.19 Keepe faith and a good conscience And 2. Pet. 1.10 By good vvorkes vve shall make our calling sure Is Faith giuen in one and the same measure to all beleeuers No but to some more to some lesse a Rom 12 3 6 Ephes. 1 16 yet no man hath lesse giuen him then may suffice vnto saluation God so ordaining the matter that they that haue more cōbats to vndergo in whom he doth set forth vnto the world more tokens of his glorie and power to them he giueth a more abundant measure of faith not that thereby they might attaine the greater saluation but that they might serue for the more excellent illustrating of his glorie and might bee presidents and examples vnto those that are weaker then they Is not that the Obiect of faith whatsoeuer the Church doth commaunde So doe the Papists affirme and yet in the meane while they do not set downe which be the lawfull markes of that Church but onely delude men vnder this glorious name whereas there is no other Church but that which b Ioh. 10.3 5.57 heareth the voice of the bridegroome Of the same opinion are those that doe commend an implicite faith or the Colliers faith which without inquirie or knowledge generally beleeues that which the Church beleeues and neuer cares for the vnderstanding of the particulers which it doth beleeue But wee deny it because faith rightly so called is the acknowledgement of the truth c 1 Tim. 2.4 Tit. 1.1 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstratiue and d Heb. 11.1 conuincing euidence And therefore it is not an ignorance in reuerence to the Church but an explicite and manifest knowledge of God and of his fauourable goodwill towards vs of Christ giuen vnto vs of his father for righteousnesse sanctification redemption which knowledge is no where taught but in the word of God Whereupon Paule Rom. 1.17 describeth faith to be that which is reuealed in the Gospell Seing implicite faith is no faith is it necessarie that euery man haue that faith that is in all respectes explicite and vnfolded If that be true faith which is explicite not of all the parts of the Scripture in generall but yet of the cheefe heads and those that are needefull to be knowne to saluation then it followeth that that is true faith wherein there is a knowledge of the chiefe principles of Religion and a desire to profit from day to day But are there not still many things hidden and folded vp in the Scriptures which notwithstanding we must beleeue Surely there be so because we being still compassed about with many cloudes of ignorance doe not reach vnto euery thing wherof we may obserue many examples in the Disciples of Christ not hauing yet obtained a full illumination and so also in them who being onely stirred vp with Christs miracles went no farther then onely the acknowledging of Christ to be the promised Messias Io. 2.23 and 6.26 And likewise in them who are onely instructed in the first principles of religion whose faith may yet be called implicite faith But to commend grosse ignorance of diuine matters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senselesnesse whereby a man doth assent vnto the iudgement of the Church for matters altogether vnknowne to commend this I say as an implicite faith is a verie absurd thing For as it is said Rom. 1.17 The iust man shall liue by faith And Rom. 16.19 I would haue you wise in that which is good that is in the knowledge of the truth and instructed also in wisedome that you may embrace that which is good auoide that which is euill and escape the sleights and traps of the false Prophets yea and openly withstand them but contrarily that ye be simple in that that is euill And 1. Cor. 11.28 Let euerie man trie himselfe and 2. Cor. 13.5 Proue your selues whether you be in the faith and 2. Pet. 1.5 VVith all manner of diligence ioyne vnto your faith vertue to your vertue knowledge and vnderstanding By which places it appeareth that the conceit of implicite faith is but a base and vnsauory fiction Seeing it is said of Abraham Rom. 4.20 That he did not doubt ought not wee therfore without all iudgement and inquirie simply to beleeue all things which are deliuered vnto vs to be spoken by God 1 It is certaine that Abraham did very well vnderstand the promise which he did beleeue 2 There is one iudgement which is merely humane and proper to the vnderstanding of the flesh which iudgement appeareth in a naturall man and this surely in the matter of faith is not to be admitted but there is another iudgement of a spirituall man who discerneth all things that is he vnderstandeth perceiueth them by the power and inspiration of the holy spirit but he himselfe is iudged of no man 1. Cor. 2.14.15 I say of no man for euen then when the Prophets doe iudge of the Prophets 1. Cor. 2.14.29 It is not the iudgement of man but of the holy
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
vnto them as the Apostle declareth verse 10 By the which will wee are sanctifyed by the offering of the bodie of Iesus Christ once made 5 Because whole Christ was geuen vnto vs with his benefits otherwise if his passiue obedience onely had beene imputed vnto vs it would followe that onely halfe Christ was geuen vs namely a suffering Christ and not he that did those thinges that were pleasing to his father a Christ that only taketh away sinnes and death and not a Christ a Isa. 9.6 that bringeth righteousnesse But he is said to be borne and geuen not for himselfe but for vs that he might bestow his whole selfe vpon vs and might doe those thinges that were to be done for vs and might also suffer what was to be suffered for vs. Why then is Christ said to be sett forth of god a reconciliation through faith in his bloud Rom. 3.25 and we said to be iustified by the bloud of Christ Rom. 5.9 and by it to be clensed from all sinne 1. Iohn 1 7. Because in these kinde of speaches by a Synedoche and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe parte is vsed for the whole in regarde of the most neare affinitie of the passion and the actiue righteousnesse of Christ which also appeareth by that that is sett downe Rom. 4.25 Iustification is ascribed to the resurrection which is a matter actiue bicause Christ by his resurrection did geue testimonie that he had by his death fullie satisfied for all our sinnes for indeed our sinnes had not bene purged by his death if death had the vpper hand in the combat How are wee said to be Iustified freely if wee be Iustified for the merit of Christ Because the decree of God the father for our redemption is free and we pay nothing againe to God of our owne And therefore by that particle Freely our merits are excluded but not Christes and therefore wee are saide to be redeemed by Christ with a great price b 1. Cor 6 20 1. Pet. 1 19 so that we may may well say wee are iustified by merits and by works because we are iustified by Christs merits and by his works What is the subiect of Iustification Christ himselfe is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the receiuing subiect or the matter in which is contained that righteousnes for the which we are iustified which dwelleth and abideth in him as in the subiect and doth neuer goe out of that subiect and threfore we are said to be made Righteousnes in him a 2. Cor. 5.20 and Paule saith That he did find righteousnes in him Phil. 3.9 But of iustification that is of that sentence whereby God pronounceth vs iust we our selues are the matter and subiect first indeed not prepared or bringing any merits but sinners and wicked Rom. 4.5 He that iustifieth the wicked Afterwards beleeuing Rom. 3.22 The righteousnes of God is made manifest in and vpon all that beleeue Seeing God forbiddeth to iustifie the vngodly Pro. 17.15 Is he said to doe that vvell which himselfe forbiddeth Yes verie well because he is aboue all Law and not accomptable wherefore it is lawfull for him by iustifying the vngodly to declare his owne iustice seeing his will is the rule of iustice 2 Paule calleth him wicked in respect of nature who in respect of grace accepting him is the elect childe of God 3 In iustification wickednesse is taken away and faith succeedeth euen as the blinde man is enlightened who hauing his bindnesse remooued receiueth his sight Besides Paule calleth him vvicked not in that he doth actually perseuere in wickednesse Dan 9.7 psal 32.6 but because he bringeth no merits of his owne neyther respecteth his owne qualities or actions or vertues but him whom his former life maketh guiltie of wickednesse and yet lamenteth his owne iniquitie and flyeth to the throne of grace and desireth to be pardoned as Daniel doth saying To thee onely btlongeth righteousâ—csse but to vs confusion of face And Dauid for remission of sinnes and therefore also of wickednesse euerie one that is Godly shall make prayer vnto thee Doth the iustification of those that doe alreadie beleue and are regenerate differ nothing from the iustification of those that are not yet regenerate It doth something differ if ye consider the subiects because in those that are vnregenerate God findeth nothing but a horrible sinke of euils and mischiefes but in the regenerate God embraceth and entertaineth his owne gifts withall but yet hee iustifyeth them both after one and the selfe same manner Who are they that are iustified Onely those that were elected before the foundation of the world Rom. 8.30 VVhom he did predestinate them also hee called and vvhom he called them also hee iustified And verse 3.3 VVho shall lay any thing to the charge of Gods elect Are all iustified after one and the same manner Yes indeed all after one sort and therefore Paule Rom. 4.3.9.10 When he had reasoned from the example of Abraham the father of the faithfull hee addeth Verse 23. Neyther is this vvritten onely for him that it vvas imputed vnto him but euen also for vs to vvhom it shall bee imputed namely to them that beleeue in him vvhich raised the Lord Iesus from the dead VVhat is the forme of Iustification Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or any motion of alteration whereby righteousnesse is attayned by the shunning of euill and endeuouring to doe good for this is proper to sanctification Neyther is it charitie nor good workes nor our fulfilling of the law to conclude it is not a qualitie infused or inherent no nor faith it selfe but the remission of sinnes purchased by the bloud of Christ and the imputation of the obedience and most perfect righteousnesse of Christ and the acquiring of vs whereby it commeth to passe that the beleeuers are accompted righteous before GOD at his tribunall seate and doe obtayne â—he interest of eternall life Or the forme of iustification is the righteousnesse of Christ imputed so farre foorth as it is imputed of God VVhich the Apostle confirmeth Rom. 4.6 saying Dauid declareth the man to be blessed to whome God imputeth righteousnesse without workes whereby the forme of iustification is sett downe to be not inherent righteousnesse but righteousnesse imputed so farre forth as it is imputed Psal 32.1 Blessed are they whose iniquities are forgeuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth not sinne Gen 15.6 Abraham beleeued God and it was reputed vnto him for righteousnesse Rom. 5.19 By one mans obedience many are made righteous And 2. Cor. 5.21 Him that knew noe sinne God made sinne for vs not in himselfe but by imputing vnto him the guilt of all our sinnes that wee might be made the righteousnesse of God that is to say Iust before God in him And this is our righteousnesse imputed not that wee are the cause thereof in any sort but because it is reckoned and imputed vnto vs
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
It is double 1. For comfort that we are freed from the dominion of sinne which maketh vs strangers from God The other for instruction that we should be thankfull to him that hath deliuered vs and with all care to take heed we do not againe intangle our selues in the snares of sinne least the later end be worse then the beginning c 2 pet 2.20 that is least our last estate be more miserable then our former d Mat. 12 15. Therefore Rom. 6.14 Paul reasoneth thus sinne ought not to raigne in vs because wee are not vnder the lawe which maketh vs guilty and prouoketh vs to sinn for which cause it is called the power of sinne e. 1. Cor 15.56 but vnder grace that is indued with the spirit of Christ by vertue whereof we do subdue the reliques of sinne Gal. 5.13.14 VVhat is the second parte Freedome from the morall law not in regard of obedience but in regard of iustification and condemnation that is from the dominion rigour extreame iustice the importunate exaction and iustification of the lawe or from the necessitie of perfect fulfilling of the law to attaine to righteousnesse Againe from the binding ouer to punishment and therefore from the care and feare of the anger and curse of God or of eternall death for breaking the law Gal. 3.13 Christ hath redemed vs from the curse of the law being made a curse for vs that is he susteined the curse inflicted by the law that we might escape the same and that we might obtaine the blessing of Abraham in Iesus Christ and that we might receiue the promise of the spirit by faith Hence Paul saith Rom. 6.14 we are not vnder the lavv because we are not vnder the curse nor vnder compulsion And that the lavv is not giuen for the Iust to vvit in regarde of the burden of the curse and compulsion VVhy are not wee freed thorow Christ from the first death as well as from the second death seeing both of them are the vvages of sinne and depend vpon that threatning Gen. 2.17 whensoeuer thou sinnest thou shalt die Because the kingdome of Christ is not of this worlde Iohn 18.36 Though he hath not cleane taken away the first death yet to the faithfull he hath changed the nature of it So as it is the vtter abolishing of the reliques of sinne and a gate vnto eternall life according to the rule Rom. 8 27. to them that loue god all things are a furtherance for their good which Dauid meaneth Psal 116.15 pretious in the sight of the lord is the death of his saints And Paule Philip. 1 21. death is to me aduantage And verse 23. I desire to remooue from hence and to be with Christ And. Eccle. 7.2 the day of death is better then the day of ones birth And Cyprian saith death is the gate to life the victorie of warre the hauen of the sea 3 We must put a difference betweene the times of the Kingdome of grace and the glory of Christ and the distinct times of the benefits of God the soule of the beleeuer is regenerate in this life but the body must of necessity first die before it be regenerate 1. Cor. 15.36 43. That which thou sowest is not quickned except it first dye now saith he verse 44. it is sowne a naturall body but it riseth a spirituall body not in substance but in quality for he calleth that a naturall body which liueth by the soule alone and a spirituall which together with the soule is quickned with the spirit of God 4 For the exercising of the faith hope inuocation and of the dutyes of charity of the faithfull in the conflict 5 Because the death of the flesh according to the saying of Paule 1. Cor. 15.26 is the last enemy which must at length be abolished by a glorious resurrection VVhat is the vse or effect of this libertie That the beleeuers haue a quiet conscience they doe no more tremble at the law but are delighted with it a They beleeue that their obedience though imperfect is acceptable to god as to a father b VVhat is the third parte of Christian lihertie The giuing of the holy ghost which is the inuisible inward sealing vp of the former Rom. 8.15.16.18 ye haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry abba Father And. Verse 16. And he testifieth with our spirit that we are the sonns of God now if we be sonnes then heires also euen the heires of God and fellow heires with Christ He doth also take away the vaile of our heart that is that miserable slauery of blindnes and the yoke of darknes whereunto we are subiect by reason of sinne and doth enlighten the heart conuerteth it to the Lord and maketh vs fit to behold the light of the Gospell that we may be deliuered from this slauerie of blindnesse into the libertie of light Therefore 2. Cor. 3.17 Where the spirit of the Lord is there is libertie that is quickening or illumination thorow the holy Ghost by the preaching of the Gospell whereby that vaile of ignorance darknesse and weakenesse is taken from our hearts that we might be able to behold the glorious face of Christ and lastly it causeth vs to obey the law not by constraint but willingly and chearefully Psal 51.14 What is the fourth part of Christian libertie Freedome from the rites of Moses his Law or from the ceremoniall Law and much more from the traditions and inuentions of men which are ordained for the worshipp of God and first from the sacrifices and sacraments commaunded of God to the people of the Iewes which because they were but types and shadowes of the truth ought to cease after the truth was reuealed as now being fulfilled and hauing obtained their end for which they were ordained as the Apostle teacheth in the whole Epistle to the Hebrewes concerning which we must obserue this rule All the ceremonies of Moses before at or after the comming of Christ in the flesh are abolished so as he which will obserue them falleth from the libertie which we haue in Christ Gal. 2.4.5 and chapt .. 3.25 After that faith came c Ep. 2.15 Ga 2.14.16 vvee are no longer vnder the Schoolemaister Further from the necessitie of obseruing certaine legall things concerning things indifferent as of the choyse and eating of certaine meats obseruing of daies and such like of both which parts of libertie Gal. 5.1.2.13 a What call you things indifferent Basill calleth them such things as be in our power and indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzene such things as be placed in the meane Chrysostome vpon the Rom. calleth them things indifferent So then things indifferent are workes or actions which of themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in their owne nature are neyther good nor euil but are iudged good or euill by the circumstances of the vse of them Or else those things or
trouble the church or else by the multitude power and authority of the aduersaries of our doctrine and by the flourishing estate of the wicked and the prosperous successe of all thinges whereupon the prophet saith my feete were almost mooued because I burned with zeale as concerning the wicked beholding the prosperity of the vngodly Psal 73.2 VVhat remedy haue the weake against this Scandall If we call to minde the condition of the auncient Church and kingdome of Christ if we meditate vpon the heauenly doctrine and marke the ruine of the wicked and the blessed end of the godly this the Prophet teacheth vs in that same Psal v. 16. I mused saith he that I might vnderstand this but it was hard for me vntil I came into the sanctuarie of God considered their latter ende So Iob contemning the prosperity of wicked men in the middest of his afflictions burst forth into this speach Iob. 19.25 I know that my redeemer liueth and that I shall rise againe at the last day What is that offence taken which comes from the Diuell When men doe wretchedly abuse the faultes and sinnes of the saintes to encourage them to sinne as C ham the drunkenesse of his Father a Gen. 9.2 orhers the incest of Lot b Gen. 19.30 31. Dauids adulterie and murder c 2 Sam. 12 2.3 15 the periury of Peter d Math 26.72.74 Zacheus his extortion e Luk. 13.8 such like that they may without shame giue themselues to all kinde of wickednesse And it is well called Diabolicall of the quality and not of the subiect because it is vsed maliciously to the disgrace of the Fathers and the reproaching of God and therefore ought aboue all the rest to be taken heed of What is the third kinde of offence You may call it a mixt kinde of offence that is partly giuen partly taken to witt when a man doth vse his christian liberty vnseasonably or else when a man dallieth with the enimies of the truth yet this kinde of offence seemeth to be more like to that which is giuen then that which is taken For the auoiding wherof this rule is to be obserued we must doe nothing without faith and against charity Therefore Paul 1. Cor. 6.12 And. 10.23 saith All thinges are lawfull for me but all things are not expedient And the saying of Clement they which doe whatsoeuer is lawfull for them doe quickly come to doe that which is not lawfull VVhat is the end of offences The purpose of Satan who stirs vp scandalls is to draw men from the truth to stablish errors to corrupt good manners to waste the Church to increase his kingdome to hinder the glory of God to harden and to destroy men But the purpose of god who decreeth them is to proue his owne to manifest the reprobates that there might be made a manifest difference betweene the true worshippers of God and hypocrites a 1 Cor. 11.9 VVhat is the vse of this doctrine That our mindes being confirmed by the word of god against offences and our affections brought into order according to the direction of the law of god we might be sincere and without offence vnto the day of Christ full of the fruites of righteousnesse which are to the glory and praise of god thorow Christ Iesus VVhat thinges are contrarie to an offence giuen Honest examples speaches and deeds which inuite others to imitate them according to the commandemente Math. 5.16 let your light so shine before men that they seeing your good workes may glorify your father which is in heauen The fiue and thirtieth common place Of Prayer What meane you by the word Prayer NOT after the manner of Rhetoricians an order of speech throughly laboured by art which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but according to diuinitie a holy speech or talke with God not so much of the mouth as of the heart which also in other termes we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call vpon to request which is properly spoken of him who being in danger desireth the helpe of God with a crying out Hereupon by a Synecdoche it is taken for the whole worship of God b Acts 2 21. 1 Cor 1 2 2 tim 2 22 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or intreating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suplication The Scripture also Allegorically or Metaphorically calleth it the calues fruit of the lips a sacrifice of praise incense and a sweet smel c Ose 14 3 Psal 116.17 141.2 Heb 13 15 Malach 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat is Prayer The Greecians doe thus define it Damasc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Prayer is an ascending of the minde towards God and a request of things conuenient of him By a translation taken from burnt offerings vnto prayers Act. 10.4 Thy prayers and thy almes b Acts 2 21. 1 Cor 1 2 2 tim 2 22 are come vp into remembrance before God Or prayer is a holy meditation of things pertaining to the glorie of God and our safetie and an earnest wishing and desiring of the same proceeding from a filiall or sunnelike trust in God to the which for the most part thankesgiuing is wont to be added of holy men for benefits receiued from God Or it is an ardent affection mounting vp to God whereby we doe both aske and expect from God alone for Christs sake gifts spirituall and corporall according to his commaundement and promises and also do giue him thanks for gifts receiued Or it is an ardent earnest laying open of our hart before God wherby from faith in Christ we do either request or intreat for any thing or do giue thanks for benefits receiued whether this be done with words or without words as with grones fighs alone Wherby it is gathered that the ten commandements the Angels salutation the rehearsing of the Creed are no praiers because in these nothing is asked of God Though simple people vse those as prayers Of how many sorts is prayer Twofold in regard of circumstances Publicke or Solemn which is made in a publicke Ecclesiastical assemblie for the most part is wont to be vocal it is the 2 part of the ministery a 1 King 8.41 Esr 7 23 3.1 And Priuate which euery one do vse priuatly either at home or abroad in secret corners of the hart as Christ praieth in the mountain b Marke 6.46 Acts. 10.9 Peter in the vpper part of the house Izack in the field Daniel in the den Paul at the shore How many are the parts or kinds of prayer vel precamur vel deprecamur aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 1. Ti. 2.1 doth reckō vp 4 which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a deprecation whereby we desire the turning away of some euil which eyther troubleth vs alreadie or hangeth ouer our heads of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to aske to pray as Luk.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed vnto wrath as Paul speaketh 1. Thess 5.6 What is Election It is the Predestination of certaine men in Christ to eternal life namely wherby God willing to manifest the glory of his grace hath of his only goodnes mercie determined out of the whole race of mankind being subiect to sinne death freely to adopt in Christ some certain men to cal them effectually to iustifie them that through him they may be partakers of the heaueÌ„ly inheritaÌ„ce and of eternall life And this Election is eternall in the purpose of God although in respect of our selues we may theÌ„ be said to be elected when God doth execute his purpose in vs. Or electioÌ„ is the execution of Gods wil or the act in separating from the rest of the worlde through effectuall calling Iustification Sanctification those on whom he hath appointed from the beginning to bestow euerlasting life What is the principall cause of Election God is the principall cause All that the father giueth mee shall come vnto me No man can come vnto me except the father draw him Iohn 6.37.44 17.9 I pray not for the world but for these whome thou hast giuen me for they are thine Ephes 1.4 God hath elected vs. And Christ because he is the same God with the father sayth that hee hath chosen vs. Ioh 15.16 And the holy Ghost sayd Act. 13.2 Separate me Saul Barnabas for the work wheruÌ„to I haue called theÌ„ What is the efficient inforciue or precedent cause thereof The inward cause is only in god that is to say his meere Charitie the only goodnes of the wil of God Eph. 1.4.5 He hath chosen vs saieth he before the foundations of the world were laid according to the good pleasure of his wil. And his free loue Ioh. 3.6 Ro. 9.13 In which place saith he Iacob haue I loued the only grace mercy loue of God b Iohn 4.10 19. 2 Tim. 1.9 he hath called vs with an holy calling not according to our works but acording to his own purpose grace which was giueÌ„ to vs through Christ Iesus before the world was I say the meer good pleasure of god only respecting it self but excluding al other outward cause which is or can be in meÌ„ a Rom. 9.16 So then electioÌ„ is neither in him that willeth nor in him that runneth but in god that sheweth mercy where he calleth the thought indeauor of the mind a will the exercise of good works a race that by suppositioÌ„ for no maÌ„ willeth or runneth of himself but it is god which worketh in you both to wil to do according to his own free goodwill Phi. 2.13 So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself as if it should be said that god considered nothing without himself wherof he might haue respect in determining or choosing cap. 2. to Tit. 3.5 Doth our election consist of our owne faith holines worthines linage or works foreseen of God or no In no wise 1. because our sure certain saluation is euidently in the singular freely bestowed grace of the merciful god acording to that It is not in him that willeth nor in him that runneth but in god that sheweth mercy Ro. 9.16 2 Because the praise glorie of our electioÌ„ is wholy due to god alone he chose vs to the praise of the glory of his grace Eph. 1.6 Moreouer if works foreseen faith or worthines might moue god to choose some the elect might haue wherof they might boast 3. Because god could foresee no worthinesse or good at all in men but what he had determined now already freely to bestow on theÌ„ by the benefit of his election who not by custom imitation but by nature are the enimies of god b Rom. 5.10 and sonnes of wrath c Ephes 2.3 dead in sin d Rom. 7.10 Ephes 2.1 vnapt euen to think a good thought as of theÌ„selues e 1. Cor. 3.5 Finallie in whome by nature there is nothing but matter of eternall death damnation f Iob. 15.16 Psal 14.3 Ierem. 10.23 7. Because then there should be no cause why the Apostle should say O man vvho art thou vvhich pleadest against god Ro. 9.20 For he might haue answered that god foresaw the desert of the one of the other yet doth he not say so but flyeth to the iudgments mercie of god Neither the exclamation of the same Apostle Ro. 11.32 of the deapth c. should take place For he might haue declared in a word that some are eâ—ected others reiected for the workes which he foresaw would be in either 5 Because our saluation is more safe and sure by gods election then by our owne workes which euermore haue a doubt annexed to them a. Rom. 4.16 6 Because then it would follow that faith is of our selues not of god or that we first loued chose god which the scripture pointeth out to be false absurd b. Ioh. 3.5 6.37 8.47 15.10 ye haue not chosen me but I haue chosen you 7 Because that place Rom. 9.11 For yer the children Esau and Iacob were borne and when they had neither done good nor euill that the purpose of god might remaine according to election not by workes but by him that calleth it wat said the elder shall serue the yonger Where the Apostle drawing forth the reiection of Esau For that he was condemned to be his brothers bond seruant as also the election of Iacob because hee was made lord ouer his brother euen ouer the first borne that Esau his seruitude was ioyned with Gods hatred Iacobs rule with Gods loue out of Malachy the best interpreter of Moses chap. 3.e. As it is written I haue loued Iacob and hated Esau So that neyther any goodnes in Iacob nor any other thing in Esau may be accounted the cause eyther of the chusing of the one or reiecting of the other doth euidently impugne this foresight of faith 8. Because there can be no goodnesse in the world vnlesse God had placed and ordeined it 9. Because naturally the efficient cause cannot bee after his effect but Election is the cause of faith and good works for wee are called Elect that we might be holy Ephes 1.4 and without blame not contrary because he foresaw that we would be such for these two are contrary that the godly haue froÌ„ their election this that they should be holy and that they should attaine the same election by meanes of their workes And Paul writeth plainely 1. Corinth 7.25 that he had obtained mercie of the Lord that he might be faithfull 10. Because the Logicians rule is manifest VVhatsoeuer is the cause of the cause is also the cause of the thing caused If then faith and workes foreseene were the cause of Election they should also be the cause of Vocation and Iustification which are the effectes
by a Metaphor thanksgiuing or celebration of the name of God b Psal 50.14 is called a vowe VVhat is a vowe It is an holie religious promise wittingly and willingly made to God to doe or leaue vndone something which is manifest to be acceptable to and allowable of him In which definition a promise hath the place of the generall holie and religious of distinction wittingly and willinglie made belong to difference the former of which excludeth rash vowes the latter constrayned made to God declareth the end to whome Lastly to doe or leaue vndone something which is acceptable and allowable to God noteth out the matter of vowes Of how manie sortes is a vow Doubled Generall which is tearmed both common and necessarie and speciall which may be called particular personall and willingly taken in hand Generall is that which christians make in Baptisme where renouncing Satan and all his workes they doe vowe themselues to Gods seruice that they may obay his holy commaundements but not follow the crooked desires of their owne flesh Hence 1. Pet. 3.21 He calleth baptisme the stipulation of a good conscience toward God by the resurrection of Iesus Christ And Math. 28.19 The Apostles are commaunded to baptise in the name of the Father of the sonne and of the holy Ghost Teaching them to obserue whatsoeuer I haue commaunded you saith Christ And Rom. 6.17.18 beeing made free from sinne ye are made seruants to God being deliuered vnto the forme of the Apostles doctrine And Ephes 5.26.27 it is said that Christ doth sanctifie and clense the church by the washing of water in the word that he may make it glorious vnto himselfe without spot or wrincle Which common vowe is confirmed by the catechisme and taking of the holie Supper For the more pure church had this custome that children that is to say they which were bapised in their infancie after that they were instructed in the catechisme should be publiquelie brought forth before the bishops the church there should be asked questions concerning the articles of the faith and with their owne voice should confirme the vowe made in their name in Baptisme Whereupon that catechisticall action consisting 1. of examination 2. of confirmation of the vowe made in Baptisme 3. Of the Bishops prayers and imposition of handes began in parte to be called confirmation Therefore the godly are alwaies bound to this vowe wherefore they ought alwaies to be mindefull of it that they may keepe that which in Baptisme they sufficiently vowed and afterward openly professed namely faith and good conscience also note that they shall haue busines inough who all their life long take heed to this vowe A priuate or speciall vow is that which any man moued by peculiar reason doth of his owne accord promise to God For although we owe vnto God all that is ours without any obligation by vowes yet notwithstanding it may be profitable to vowe to stirre vp our selues to testifie to others our faith and the excellencie of God Neither doe we cast vpon our selues a new snare which Paul 1. Cor. 7 35. saith he will not doe but rather a new incitation to render those things which we did owe vnto God before Such was the vowe of thanksgiuing of the patriarch Iacob a Gen 28.20 31 13 such was the vowe of the Nazarites b Numb 6.2 And. 1. Sam. 2.11 Anna the mother of Samuell by a vow bequeathed her sonne to the seruice of God This speciall vowe is againe twofolde lawfull or godly rash or vnlawfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawfull vowe is that which is concerning lawfull things to a good end of persons in their owne libertie An vnlawfull vowe is that which is taken in hand concerning vnlawful things to an ill end of persons also not in their owne libertie such as theirs was which would kill Paul c Act. 23.14 But that the one may be rightlie distâ—nguished from the other these foure things are to be considered 1. Who he is to whome the vowe is made 2. Who we are which doe vowe 3. What that is which we vowe 4. with what minde and to what end it is lawfull for vs to vowe Who is he to whome the vow is made God alone to whome we owe all our selues and all ours and who is the alone searcher of the heart and hath authority to punish them which are guiltie of a vowe broken a Deut. 12.17.23.21 Psa 50.14 and that a vowe is a kinde of religious inuocation and confession which is due to God alone And he often cryeth out that he is worshipped in vaine with mens precepts Math. 15.9 And walke in my ordinances saith he not according to the precepts of men Leuit. 18.3 Whereupon this rule is to be receiued that it is lawfull to vowe nothing at all vnlesse the conscience doth first determine out of gods word if it pleaseth god to whome the vowe is made and therefore vnlesse it proceede from faith Rom. 14.23 it is sinne Who and what are we which do vowe Men but iustified by faith for otherwise if we be enemies vnto god our gifts or vowes shall not be acceptable to him also free Therefore Num. 30.4.6.7 Children vnder gouernment of Parents a wife her husband being aliue a seruant not yet set at libertie if they had vowed their vowes might be broken Therefore Anna but by the consent of her husband or by a peculiar inspiration from god could not haue beene able to vowe that Samuell all his life time should serue in the tabernacle of the Lorde From whence we are admonished that a vowe is to be fitted according to our abilitie that is to that which God hath graunted to vs must be suteable to our calling Wherefore the vowe of those forty murtherers who bound themselues with an oth saying that they would eat no meate vntill they had slaine Paul not onely was rash but wicked because they would make subiect to their power the life and death of a man b Act. 23 12 So of Iephte vowing that he would offer to god for a burnt offering whatsoeuer should come first out of the house he vndertooke a c Iud. 11.30 Leuit. 27.4 rash vowe or proceeding from ignorance of the lawe concerning the redemption of a vowe What thing is it which we ought to vowe Heere we must obserue 1. that it be not onely possible and in our power for it should be a vaine and foolish thinge to vowe those things which are not in our abilitie such as that of the Iewes concerning the taking awaie of Paules life which was not in their power such a vowe also is of them who vowe chastetie when it is not a thing giuen vnto them But if it be also lawfull and allowable of God according to the rule of the scriptures or the word of God which alwaies is agreeable to the scripture For it is a detestable hainous thing to promise vowe
vowes should be ratified especially seeing that many things might be redeemed not because they did altogether please God but least his holy name should be made a mocking stocke and the people should accustome themselues to an vngodly contempt therof if some deceiuer should without punishment deny that which hee had promised to God a Deut. 23 21.22 But as a solemne oath ought to be broken being made vnadvisedly concerning a thing vnlawfull although it be contrary to chatity according to that of Christ I will haue mercie and not sacrifice for there can be no bond where God doth abrogate that which man confirmeth c. A vow eyther vnlawfull which hath not beene made according to the rule of pietie and the prescript of Gods word or impossible is worthily supposed nothing worth according to the saying of Isidore In things ill promised reuoke thy faith In a foolish vow change thy purpose do not that which thou hast vnaduisedly vowed for it is a wicked promise which is fulfilled with wickednes neither ought a vow to be a bond of iniquitie as the Canonist saith Wherfore it is meet to imitate the exāple of Dauid who brake his vow rashly made cōcerning the destroying of al which did belong to Nabal b 1 Sam. 25 31 32 But when the scripture saith vow performe vnto the Lord your God Psal 76.11 the saying is to be vnderstood concerning godly vowes which haue those conditions which the manner of godly vowes doe require because it is a sinne to make void a promise through lightnes and inconstancie of mind Which are the things disagreeing to this doctrine 1 The vowes of the Heathen made to Idols to the gods falsely so called to winds also and to diuels 2 Of the Papists who will haue a vow to be a certain seruice not due vnto God yet they vow at their pleasure to Saints departed or to certain men which are no gods as they which set vp an Altar to Christopher or Barbara do commonly according to their vow take in hand pilgrimages to Saints or to the Sepulchre of the Lord. When the houre is now come wherin the true worshippers euery where without difference of places may worship Gtd in spirit truth Ioh. 4.23 And Paule saith 1. Tim. 2.8 I will that men pray euery where neither hath Christ tied the benefit of his merit to a certain place c Mat. 24.26 3 The vows of the Monks Masse Priests instituted without the commandement of God which do vnaduisedly vow both things contrarie to Gods will as monkerie it selfe and manie vngodly worshipings and other things which are not in their power to performe as when they promise vnto God perpetuall virginitie the gift whereof is not giuen to all a Ma. 19.11 1 Cor. 7.7 For the gift of continencie is a peculiar thing And truely they doe vowe against the sayings Increase and multiplie Gen. 2.28 To auoide fornication let euerie man haue his wife therefore he which cannot containe let him marie 1. Cor 7.9 And It is not good that the man should be alone Gen. 2.18 In like manner also they vowe abstinence in the whole course of their life or they forsake sleepe and necessarie helpes of life when as no gift can please God but that which he first hath bestowed and also those things which are ioyned with manifest iniurie of their neighbour as pouertie that they being idle bellies may be fed with other mens labours when as Paul saith otherwise He that will not worke let him not eate 2. Thess 3.10 Also Euangelical pouertie which is not a forsaking of goods but not to be couetous or not to trust in riches Besids they vow obedience to certaine men against the minde of the Apostle saying be not the seruants of men 1. Cor. 7.23 And do hinder the obedience due to Magistrates parents other dueties due to neighboures Their vocation being despised they seeke freedom from exercising publique affairs for which they were meet and to which man is borne 4. The dotings of the same Papists 1. That a monasticall life is Euangelicall perfection that it deserueth eternall life And that a vowe is a worke of Supererogation when as that saying If thou wilt be perfect goe and sell all that thou hast and giue it to the poore is not an vniuersall commaundement to all but singular to that young man boasting that he had kept the Law and if thou wilt be perfect is all one as sincere without hypocrisie b 19. Mat. 21 2. That a fact with a vowe is more meritorious then without a vowe which thing is to tread vnder feete the bloud of Christ 3. That Matrimony is dissolued by a vow which is to make the ordinance of God of none effect in respect of the commaundements of men c Math 15 6 4. That a vowe is a worke of councill and not of precept whenas no worke is accepted of God vnlesse it be comprehended in the lawe of God Moreouer that all vowes are to be kept without exception because it is written Thou shalt not bee slack to pay that which is gone out of thy mouth Deut. 23.21 Whenas lawfull things are to be vnderstood and those things which are allowed of GOD otherwise it had beene lawfull to kill sonnes and daughters to erect Altars vnto Idols to vowe a dog to be sacrificed and so to ouerturne the whole lawe 5 Contempt of the creatures of God which God commaundeth vs to vse with giuing of thankes Therefore greatly doe the Carthusians erre who do vow such perpetuall abstinencie from flesh that they may not giue it to them that are giuing vp the Ghost 6 The papisticall Sacrament of confirmation as they call it consisting of ointment and superstitious rehearsall of wordes 7 The arrogancie of the pope who dareth to imitate God in redeeming vowes because he cannot shew that he is created a iudge and he speaks of redemption without any warrant 8 The breaking of the common vowe made of euerie christian in Baptisme and also of the speciall lawfull vowe 9 The sentence of Hierome saying it is better to vowe then not to performe the vowe for contrariwise in euill vowes it is better not to performe The sixe and fortieth common place Of the Sacraments in generall where it is intreated of circumcision the paschall Lambe What doth this word sacrament signifie THis word Sacrament is deriued of a word that signifieth holy or consecrated because it was performed with the adding of an holy or solemne oathe as Festus saith And therefore signifieth a solemne oath or bond consecrated with an oath comming betweene and which was not taken but by some holie thing whereuppon we say to contend with another by an oath And Tullie saith that the soldiers were bound by a militarie oath because they were bound by an oath to performe faithfull seruice and obedience to the Emperour 2. It signifieth a wager made in iudgment or before
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
together in act circumscribed and not circumscribed because these things are contradictorie But contrariwise we retort the argument drawne from omnipotencie God is omnipotent therfore he can bring to passe that we being in earth may partake of the true bodie of Christ being in heauen and therfore we do so though we are vpon earth and so need not a corporall Manducation Is it true which our aduersaries take for granted that Christ when he appeared to Paule in his iourney Act. 9.17 and stood by him in the Castle Act. 23.11 was in bodie both in heauen and on earth together No For it was a heauenly vision as it is said Act. 26.19 Which helpeth nothing the presence of the bodie of Christ in earth For Christ is said to haue talked with Paule not placed in earth but from heauen eyther without a corporall voyce the Lord powerfully imprinting into him the conceipt of speech or by a voyce framed from heauen which came to his cares like thunder And Act. 23.11 Noe man but seeth that it was a nocturnall vision which appeared not to his eyes but to his minde eyther in waking or dreaming But yet for some peculiar and extraordinarie apparitions wee must not depart from the vniuersall rule of faith whereby Christ is beleeued to possesse heauen in his bodie and there to remaine vntil the end of the world Yet notwithstanding we must not denie but that Christ in euerie moment is wheresoeuer and howsoeuer it pleaseth him according to his Maiesty not corporally but spiritually Is hee a manifest denier of the power of God which denieth that by his absolute power he doth bring to passe that the bodie continuing in his propertie may be in many places after another and diuers maner Hee is not yea rather because we denie that God can bring it to passe wee openly affirme the omnipotencie of God For seeing God is so ommipotent and effectuall that he is not contrarie to the truth he can in no manner of wise bring to passe that a thing may together be and not be that the same bodie may remaine in his propertie that is to retaine his dimensions and circumscripton and be the same bodie together and at one time present in many places and separated by a long space betweene Rightly therefore Cyrill Wilt thou grant also to another nature not diuine Book de Trin. 5 besides the diuine nature that it can fill all things and passe through all things and follow in all things No verily Is the contradiction taken away in the diuersitie of respects and of these names if it be said that the bodie of Christ in truth and verie deed is in heauen according to the naturall properties of a true bodie circumscriptiuely locally visibly and after a naturall manner and that it is by the power of God also in truth and in verie deed in many places or euerie where or in the supper but sacramentally inuisibly supernaturally illocally after a celestiall and miraculous manner and if it be said that the nature of Christ in the propertie of his nature is circumscribed and visible but in regard of the vnion vncircumscribed and inuisible In no wise because these distinctions or manners cannot bee prooued out of the scriptures Moreouer all such manners doe not alwaies excuse a contradiction as if one say that the bodie of Christ was dead according to the manner of death and at the same time was aliue according to the manner of life Finally contrarie modi or manners which doe destroy one another when they are put in doe not take away but confirme a contradiction But yet such a diuerse respect cannot bee graunted wherein one and the same thing may bee the same and bee not the same in trueth which is the first lie of the aduersaries neither is a manner to be feined which may take away the essence of a thing Wherefore seeing the bodie of Christ assumed is in act organical Physicall tempered together disposed and finite in his parts it cannot bee in act in many places by any meanes not Organicall vndisposed infinite or in manie planes although it bee adorned with vnspeakeable glorie because God is vnchangeably true neither will hee that an affirmation should be a negation against a principle vnmoueable Quodlibet est aut non est that is euery thing is or is not Whether as the eye hath not the force of seeing in it selfe but by reason of the vnion with the soule and receiueth it in the vnion so the flesh of Christ receiueth not those proper things in it selfe but hath them truely and really in that wonderfull vnion No because things vnlike and in kinde diuers are compared together For the eye is so ordained by nature that it is a naturall proper and necessarie instrument whereby the sensitiue life doth exercise and accomplish her facultie of seeing and without which it cannot bring forth this faculty into effect But the flesh of Christ is so ordained by nature that it is a naturall proper and necessarie instrument whereby the diuine nature alone may shewe forth his omni presence and inuisibilitie and so necessarie that without it the diuine nature in the Act it selfe cannot be omnipresent norinuisible Furthermore the flesh of Christ is not considered in it selfe or out of the vnion seeing that that flesh neither is nor hath beene nor euer shall be out of that vnion Moreouer one nature receiueth not any contrarie thing or diuers in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it selfe but it is a thing diuerse farre vnlike to be circumscribed in a place and to be euery where Otherwise wee should say that the humane nature of Christ hath a beginning in it selfe and hath not a beginning in the vnion that it is created in the proprietie of it owne nature and that it is not created in the vnion That it is lesse then the Angels in it owne nature but in the vnion equall to the father finally that it is dead in it selfe and not deade in the vnion or for the vnion or for the cause and respect of the vnion Must wee altogether abandon mans reason and the principles of Philosophie in those things which are affirmed concerning the body of Christ No so farre forth as mans reason beeing made spirituall after Regeneration beareth true witnesse to the creatures and affirmeth true principles concerning things proper to mans bodie For it is written Be yee not like a horse or like a mule which vnderstand not Psal 32.9 besides God is the author of all trueth in Logick Ethicks and Physicks Moreouer Christ after his resurrection appearing to the Disciples when hee would proue his owne bodie to be substantially present he reasoneth from his adioyned visibilitie and palpability and appealeth to the verie senses of the Disciples a Luk. 24.36 Like as from all the accidents of the bread of the Eucharist it is rightly gathered that it is the substance of bread by experiment of all the