desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
1. A griefe both for sin past and present which is called Sorrowe and also for sinne to come which is called Feare 2. An hatred of sinne committed both of present sinne and of sinne to come 3. An auerting from sinne committed both present and future sinne 4. A flying of sinne to come The griefe is in the heart The flieng is in the will in that we wil not here after commit sinne The auerting is in the hart and wil and it is an auerting vnto somewhat to wit an auerting from euil vnto good This former part of conuersion is called mortification 1. Because as dead men can not shew foorth the actions of one that is liuing so our nature the corruption thereof beeing abolished doth no more shew forth or exercise her actions that is doth no longer bring forth actuall sinne originall sinne beeing repressed For the dead bite not 2. Because mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirite and for this cause mortification is also called a crucifieng Quiâ—â—ening Quickâ—â—â—â—g comprehendeth those thinges which are contrarie vnto mortification 1. The knowledge of Gods mercie and the applieng thereof in christ 2. A ioifulnesse thence arising which is for that God is pleased and for that newe obedience is begun and shal bee perfected 3. An ardent or earnest endeâ—â—ur and purpoâ—â— to sinne no more arising from thankefulnes and because we reioâ—â—e that we haue God appeased and pacified towardes vs a desire also of righteousnesse and of reteining gods loue and fauour That ardent desire both of not sinning and also of righteousnesse and of reteining Gods loue and fauour is newe obediencâ— it selfe This latter part of conuersion is called quickening for a cleane contrarie respect vnto that for which the former part was called mortification 1. Because as a liuing man doth the actions of one that liueth so quickening is a kindling of newâ— faculties and qualities of working in vs. For the loue of God is kindled in vs and the holy Ghost is giuen vs by whom we doe good woorkes By nature the vnregenerate are dead astouching good works The regenerate begin to doe good woorkes 2. In respect of that ioie which the conuerted haue in God which is a most pleasaunt thing This ioie in God which is the other part of quickening ariseth from hence to wit in that we know God now to be pacified towardes vs and that we are able to performe the Law and bee conformed and correspondent vnto the Law and God 4 What are the causes of conuersion THE principal efficient cause of conuersion is the holie Ghost Conuert vs and we shal be conuerted The instrumentall causes or meanes are first the Lawe then the Gospell and after the doctrine of the Gospel hath beene preached Lamen 5 2â— againe the doctrine of the Law For the preaching of the Law goeth before preparing vs to the preaching of the Gospel because without the Lawe there is no knowledge of sinne and therefore no griefe or sorrowe for sinne Afterwardes followeth the preaching of the Gospell because without the Gospel there is no faith after the preaching of the Gospel againe followeth in the church the preaching of the Law that it maie be the squire of our actions So doe the Prophets first accuse threaten and exhort and then promise and lastlie exhort againe Such was also Iohn Baptistes preaching And such is the preaching doctrine of repentance which comprehendeth the Law the gospel The next instrumentall cause is faith because without faith there is no loue of God and except wee knowe what the wil of God is as namely that hee wil remit vnto vs our sinnes by and for Christ conuersion will neuer be begunne in vs neither in respect of the first part thereof which is Mortification neither in respect of the second part which is Quickening For by faith are the harts of men purified without faith there is no true ioying iâ— God neither can wee without faith loue god And whatsoeuer is not of faith is sinne All good works flow from faith as from their fountain We being iustified by faith haue peace with god The furthering causes of conuersion are The crosse chastisementes as also punishmentes benefites and examples of others The subiect or matter of conuersion which belongeth to the mind will and hart is 1. Jn the minde and vnderstanding a right iudgement concerning god his wil and workes 2. In the wil an earnest and ready desire and purpose to obey god according to al his commaundementes 3. In the hart a good reformed affection The obiect of conuersion is 1. Sin or disobedieÌ„ce which is the thing from which we are conuerted 2. Righteousnes or new obedience which is the thing whereunto we are conuerted The formal cause of conuersion is the conuersion it selfe and the properties thereof The chiefe finall cause of conuersion is gods glorie The next and subordinate ende is our good euen our blessednes and fruition of euerlasting life There is another end also of conuersion which is lesse principall to wit the conuersion of others When thou art conuerted confirme thy brethren Let your light so shine before men that they may glorifie your heauenly father which is in heauen 5 What are the effectes of conuersion THE effectes of conuersion are all good woorkes and an earnest desire both to obey God according to all his commandements without exception also to conuert and recall others into the way The conuerted or beleeuers sinne indeede oftentimes but they defend not their sinnes but endeuour more and more to shun and auoide them OF GOOD-WORKES THE chiefe Questions 1 What good-workes are 2 How they may be doone 3 Whether the works of Saints be perfectly good 4 How our woorkes though not perfectlie good please God 5 Why we are to doe good-workes 6 Whether good-woorkes merit any thing in the sight of God 1 WHAT GOOD-WORKES ARE. GOOD workes are such as are done according to the prescript rule of Gods Lawe with a true faith to the glorie of God onlie Three things are heere to be considered 1 The conditions cirumstances required for the making a woorke good 2 The difference betweene the woorkes of the regenerate and the vnregenerate 3 Jn what sort the morall woorkes of the wicked are sinnes 1 That a work which we do may be good these conditions are required necessarily vnto it 1 That it be commaÌ„ded of God Matt. 15 9. Jn vaine they woorshippe mee teaching for doctrines mens precepts No creature hath the right or wisedome and vnderstanding to institute and ordaine the worship of God But good woorkes wee speake of morall good and the worship of God are all one Nowe Morall good is farre differing from naturall good in as much as al actions as they are actions euen those of the wicked are good that is naturallie but all actions are not good morally that is agreeing with the iustice of God And thus is
stubburnes of the hart and will against the Law of God or against the iudgement of the minde as touching honest and dishonest actions or a pronesse willingnesse of nature to doe those things which God forbiddeth which euill they call concupiscence Or A corrupt inclination is a qualitie of the minde which hath an action following it euen so that albeit wee are not willing as yet actuallie to doe those thinges which the Law forbiddeth yet are wee willing by inclination of mind That sinne is a defect shall be proued in the question of originall sinne That sinne deserueth eternall punishments shall bee proued in the question of the effectes of sinne The difference of sin Now the difference of sinne which maketh it to differ from all other defectes is that it is repugnant vnto the Law of God The proper quality of sin The propertie of it is that it maketh a creature guiltie of the eternall wrath of God For as the speciall and peculiar difference of sinne is repugnancie with the law of God So a proprietie necessarilie adioined vnto it is the guilt of the person sinning that is a binding of him to temporall and eternall punishmentes which is done according to the order of Gods iustice and will And this is that which they commonlie say that there is a double formalitie or difference of sinne repugnancie with the Law and guilt or that there are two respectes of which one is a comparison or a dissimilitude with the Law the other as it is ordained to punishment For sinne is considered with this respect in the Church that wee may haue the whole description of it not onely as an euill habit of the will which is called vice of the Philosophers But that guilt in men doth not onely enwrappe the sinners themselues but also their posteritie in the iudgement of God as it is said Exod. 20 Visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate mee And Deut. 28. Cursed shall be the fruit of thy bodie Last of al an * An accidēt is that which so belongeth vnto a thing as it is not of the nature thereof but so belongeth vnto it as it may also not belong accident of sin is conteined in these woords Except remission be made for the satisfaction of the Sonne of god which is therefore added least this might seeme to be said in the definition of sinne That all whosoeuer haue sinned perish without all recall together with their posteritie For although there follow the nature of sinne which is to be repugnant to the law of god the condemnation of the sinner and his posteritie yet both are exempted from it if they apply vnto themselues the merit of Christ by faith and bee conuerted 3. How manie kindes of sinne there are There are fiue principall diuisions of sinne The first diuision is this There is one sinne Originall another Actuall OF ORIGINAL SINNE THat there is Original sinne in al men Original sin in al men is prooued and maintained against the Pelagians and the Anabaptists 1. By the Testimonies of Scripture As a Iob. 14.4 who can bring a clean thing out of filthines b Psa 51.5 In sinne hath my mother conceaued me c Ioh. 1.1.13 Which are borne not of bloode nor of the wil of the flesh nor of the will of mā but of God d Iohn 3.36 He that beleeueth not the Sonne the wrath of God abideth on him e Rom. 5 16. The fault came of one offence vnto condemnation f Ephe. 2.3 We were by nature the children of wrath 2. Because infants also are subiect to sinne because they die But they haue not sinne by imitation therefore by propagation Which is also confirmed by Testimonies of Scripture g Gen. 6.5 All the imaginations of mans heart are onely euill and that continually h Isaie 48.8 I called thee a transgressor from thy wombe i Rom. 7.23 I see another Law in my members rebelling against the Law of my mind Against this doctrine of Original sinne The Pelagians and Anabaptists against Original sinne in times past did the Pelagians striue as at this daie doe the Anabaptists denying that there is any Original sin For because that neither the posteritie are guiltie by reason of the first Parents fall neither is sin deriued into them from their auncestors by propagation but euerie one sinneth and becommeth faultie by imitation onely of the first Parentes Others grant that all became faultie by reason of the first sinne but not that withal such corruption was bredde in vs as might deserue condemnation and the wrath of God for that the defectes as they think with which we are borne are no sinne What we are to oppose against them But that we may altogither fortifie our selues against Pelagians Anabaptists and others of the same litter these foure thinges are proposed diligently to be considered 1 That al mankind is held guiltie for the disobedience of our first Parentes except by the benefit of the Mediator they bee exempted from it 2 That there are in vs besides this guilt defects inclinations repugnant to the Lawe of God euen from the houre of our birth 3 That these defects and inclinations are sinnes and deserue the aeternal wrath of God except wee bee deliuered by his Sonne For Christ freeth vs not onelie from the guilt but also from the corruption For as a double euil befell vs from Adam euen our guilt for the sin committed in him and the corruption of our nature propagated from him vnto vs So by Christ the other Adam a double grace hath befallen vs euen Imputation of righteousnes and Regeneration These two are proued togither in the scripture As k Rom. 3.23 Al men haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemptiō that is in Christ Iesus l Gal. 3.22 The Scripture hath concluded al vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue God shal circumcise thy heart and the heart of thy seede 4 That these euils are deriued not by imitation but by propagation of a corrupt nature from our first Parents vnto al their posteritie Christ onely excepted So then we know that there is Original sinne let vs now see what it is Original sinne is the guilt of al mankind by reason of the fal of our first Parentes and a priuation of the knowledge of God and his will in our minde What Original sinne is and of all inclination to obey God with our will and heart and of the contrarie in these there remaineth a wicked inclination to disobey the Lawe of God ensuing vpon the fal of our first Parentes and deriued from them vnto al their posterity and so corrupting their whole nature so that al by reason of this corruption are become guiltie of
sufficient for all yet not applied to all doth not saue all Answere It must not onely be a sufficient ransome for al but must be also applyed vnto al receiuing it by faith but it is not applied vnto al because it is saide John 17.9 I pray not for the world but for them which thou hast giuen mee Replie A sufficient ransome ought to bee applied vnto all Christs ransome is sufficient Therefore it ought to bee applied vnto all That a sufficient ransome ought to bee applied vnto all is proued because this is a propertie of infinite mercy to doe good vnto all Aunswere We denie that infinite mercie consisteth herein It consisteth not in the number of those that are saued but in the manner howe they are saued Moreouer he will not giue this benefite vnto all because hee is withall most wise and iust Hee may together exercise both his mercie and his iustie Iohn 3.16 God so loued the world that he hath giuen his only begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternal life He that beleeueth not is condemned already 4 Obiection He that taketh a sufficient ransome for all yet doth not saue all is vniust because he taketh more than in equitie he should God taketh a sufficient ransome for all and yet doth not saue all Therefore he is vniust Answere He is vniust except himselfe giue the ransome But God gaue it Therefore he taketh of his own not of ours Secondly The sufficiencie of the ransome doth not bind god to the receiuing of al but the applying of it But he hath not entered into any bond that he will apply that ransome to all 5 Obiect He that afflicteth some for his own glories sake God not vniust though hee afflict some for his glories sake is an vniust God Answ This proposition is false being generally taken For though it be true in creatures yet is it false in god Because god is the chiefe good and greatest regard ought to be had of the chiefe good Nowe the chiefe good that is gods glorie did require that not only his mercy but his iustice also should be manifested Secondly We aunswere that he is vniust who afflicteth some and that without any trespasse or fault of their owne For God for his glories sake doth suffer some to perish while themselues willingly perish and fall away Thirdly God is bound to none to saue them as neither he was to create them He suffereth men to fall into sin but 1 Themselues willinglie falling 2 Himselfe not being bound to saue them 3 Being bound to haue more regard of his owne glorie than of mens saluation 6 Obiection He that destineth to the ende destineth also to the meanes whereby we come to the end God destineth some to the end that is damnation Therefore hee destineth them to the meanes also which are sinnes For that sinnes are the meanes to come to damnation is prooued because that is a meane without which we cannot come to the end as none can come to damnation without sinne Answere Means are of two sorts Some which goe howsoeuer before the end that is which he vseth who tendeth to the end and by the help whereof he obtaineth and accomplisheth the ende which hee intendeth Other meanes there are which come indeede vnto the ende but are not doone by him which intended the end Those hee maie suffer or admit but it followeth not that he wil them Wherefore I answere vnto the Maior He that wil the end will also the means which himselfe worketh and by which hee worketh to obtaine that end which he entendeth but not all meanes otherwise there shall bee more in the conclusion than in the premisses Neither will hee also those thinges which he permitteth that is hee hindereth them not from being done if they hinder not his end God in calling all yet sauing but some doth not dissemble 7 Obiection Hee that calleth all and yet will saue but some only dissembleth God doth so Therefore he dissembleth Answere Of meere particulars nought followeth Or there is a fallacy in putting that which is no cause for a cause Wherefore to the Maior we answere He doth not doe it to illude men but either to leaue all without excuse or to inuite them to repentance And furder if you vnderstand the Maior generallie it is to be denied because there may be another cause if it be so taken it is thus to be distinguished Hee that calleth all and yet will saue but some onely to illude men or to deceiue them hee dissembleth if hee call them indefinitely or with a mind not willing to woorke in them to obey But God neuer promised that hee woulde woorke this in all Wherefore there is no contradiction in these propositions All ought to doe it and I wil woorke in some to doe it because the same thing is not denied in the one which is affirmed in the other but a diuerse thing The secret counsell of God as touching our saluation is reueiled vnto vs. 8 Obiection They whose saluation dependeth on the secret counsel of god cannot haue comfort Our saluatioÌ„ dependeth on the secret counsel of God Therefore we cannot haue comfort Answer Wee can not haue comfort before it is reueiled vnto vs. But that secret counsell of God is opened vnto vs by the sonne and the Holy Ghost Likewise by the effects Rom. 5.1 1. Being iustified by faith wee haue peace towards God 2. Cor. 1. 22. and 5.5 Hee hath sealed vs and hath giuen the earnest of the spirit in our hartes Hee that hath created vs for this things is God â—ho also hath giuen vnto vs the earnest of the spirit Rom. 8.16 The same spirit beareth witnesse with our spirit that wee are the children of God 1. Iohn 3.24 Hereby wee know that hee dwelleth in vs and wee in him euen by the spirit which he hath giuen vs. 9 Obiection That which is done in vaine no man should endeuour But the reprobate doe in vaine repent because it is â—posible that they should bee saued Aunswere This is true if any knew that they were reprobate But God will haue no man so to determine of him-selfe 2. It is a contradiction to bee a reprobate and to shew repentaunce for if they did repent then were they not now reprobates Therefore there commeth no danger by this absurdity 10 Obiection That dâ—nger which is not The Elect 〈…〉 wary circumspect neede not to bee taken heede of But vnto the Eleâ—t there is no dâ—nger of câ—ndâ—â—nation Therefore they neede not take heede thereof Aunswere The Maior is true if there should be no danger whether heede bee taken or not taken But there is no danger vnto the elect that is being heedefull and bewaring of any danger that may come But all the elect are heedeful circumspect and warie and those who are not heedful are not elected For from whom God auerteth and turneth away this danger he
Law indeed that is not by our owne obedience but yet not against the Lawe that is not without anothers perfect satisfaction for vs we are iustified before God but the Lawe is also established by faith through the beginning of newe obedience in this life and the acomplishing of the same in the life to come Acts. 15. Purifieng their hearts by faith Gal. 5.5 We through the spirite waite for the hope of righteousnesse through faith These and the like asseuerations that the Decalogue is to be taught in the new Testament and the commaundementes of christ and the Apostles agreeing with the Decalogue doe most euidently refute the impiety of Antinomies Libertines and such like who contend that the law is not to be taught in the church of christ The same also may be gathered out of the vse of Gods Law which vse thereof seeing it must be continuall in the church it followeth that the Law it selfe also must be perpetual Which that it may be the more manifest let the chiefe obiections opposed against it be considered 1 Obiection Christ is not the Law-giuer as it is said The Lawe was giuen by Moses but grace and trueth came by Christ Therefore neither he nor the ministers of the Gospell should teach the Law Aunswere Christ is not the Law-giuer as concerning the chiefe and principall function and office of the Mediatour For that is to bring foorth the gospell out of the bosome of his father to make request and intercession to be made a sacrifice for vs and by the gift of the Holy Ghost to reconcile vs vnto God But a part notwithstanding of this office is to shew and take away those errours wherewith the Lawe is corrupted and to propound the pure Doctrine thereof to this end that the mindes of men may thereby bee prepared to heare the preaching of the gospel which is proper vnto the Messias and that they being conuerted may be instructed what thankefulnes God requireth of thē for the benefit of their redemption Christ then is the Law-giuer as he is God and author of the law together with the father but as hee is Mediatour hee is not indeed the law-giuer because he publisheth not the Law as it is saide 1. John 2. but yet notwithstanding hee is the purger repairer and restorer of the law from corruptions and this not principally but that hee might performe the principall function of his Mediatourship to wit our reconcilement saluation The same answere we make also concerning the ministers of the gospell in asmuch as they are to propound no other Doctrine vnto the Church than Christ hath deliuered 2 Obiect Hee that hath satisfied the Lawe by punishment is not bound to obedience because the Lawe bindeth either to punishment or to obedience but not vnto both together But wee haue satisfied the Lawe by Christs punishment Therefore we stand not bound to perfourm obedience Aunswere We distinguish the Maior First he that hath suffered a sufficient punishment is not bound to obedience to witte not to the same obedience for the omitting whereof he suffered punishment but after that satisfaction hath been made by punishment for sinne committed he is bound notwithstanding hence forwarde to obey the lawe or to suffer newe punishment if through new disobedience he breake the lawe Secondly hee that hath satisfied not by his owne punishment but by anothers and is receiued into fauour without his owne satisfaction ought to obey the lawe though not as thereby to satisfie for sinnes yet to shewe his thankefulnes that is hee ought to order and direct his life according to his will by whom he is redeemed and of whom he is receiued into fauour For no man is therefore punished for sinne committed or deliuered from the crime therof that he should persist in it but that he should leaue off hence forwarde to commit sin any more and to offend him vnto whom hee is reconciled Wherefore in like manner wee also because Christ hath satisfied for our sins stand bound to performe the obediēce not of the time past but of the time to come and this also are we bound to perfourme not for any expiation or recompence of those sins which either wee haue committed or doe commit or hereafter shall commit but for the shewing of our thankefulnesse for the benefite of Christ whereby wee are deliuered from sinne and death This doth S. Paul teach Rom. 6. Hee that is dead is free from sinne Againe Likewise thinke ye also that yee are dead to sinne but are aliue to god in Jesus Christ our Lord. 3 Obiection Christians are not ruled by the Lawe but by the spirite of regeneration according as it is said ye are not vnder the lawe but vnder grace Againe The lawe is not giuen vnto the righteous man Therefore it is not to be taught in the Church of Christ Aunswere Christians are not ruled that is are not compelled and constrained by the law and feare of punishment vnto whatsoeuer discipline or order like as are the wicked but yet they are taught and instructed by the law of God what worship is pleasing vnto god and the holy Ghost vseth the voice of the Lawe to teach and incline them to an obedience not constrained or hypocritical but true and voluntary so that not only the Law commandeth them what to doe but the spirite also of grace dooth giue them ability to obay For this is not to be vnder the Law and the Law not to be giuen vnto the righteous So then the bond and Doctrine remaineth albeit the condemnation and constraint is taken away For vnto this are wee bound that our obedience be most free and voluntary Rom. 8.12 We are debters not to the flesh to liue after the flesh 4 Obiection The Lawe is not necessarie vnto saluation Therefore it is not to be taught in the Church Aunswere This reason is a fallacie reasoning that not to bee simplie so which is not in some respect so For albeit the Lawe is not necessarie to this that wee shoulde through our obedience vnto it be saued yet is it necessarie vnto other thinges as hath beene taught already in the doctrine concerning the vse of the Law 5 Obiection Coloss 2.3 Jn Christ are hid all the treasures of wisdome and knowledge Againe Yee are complete in him Therefore there is no neede of the Lawe in the Church of Christ Aunswere This reason deceiueth by inferring a false consequent because it proceedeth from the putting of the whole to the denial of a part The whole wisedome and knowledge that is the Doctrine of Christ deliuered by him vnto vs is sufficient necessary for the Church But a part of that Doctrine is the Morall Lawe also because Christ commanded not faith only but repentance also amendment of life to be preached in his name he himselfe deliuered and declared the Lawe The compleatnesse therefore and perfection of our wisedome and saluation which we haue in Christ doth not exclude but include
which hatred of trueth was not in Adam or Peter Augustine therefore saith Faith failed not Peter in his heart when confession failed him in his mouth 2 Obiection The sin of Cain was not vnpardonable God sparing Cains life doth not therby shew his pardoning of his sinne but a further reuenging of it Because God would not haue him killed therefore he pardoned him his sin But Cains sinne was committed against the holy ghost Therefore some sinne against the holie Ghost is not vnpardonable Aunswere In the proofe of the Maior is a fallacie putting that which is no cause as if it were a cause For the cause why God woulde not haue him killed was not for that hee had pardoned Cain his sinne not repenting himselfe of it but that the murderer might be the longer tormented with the furies of his conscience that in so long time not repenting he might bee made inexcusable and furder also that murders might not waxe rife among men 3 Obiection They who are altogether ignorant of Christ Euerie sinne of the vnregenerate vnpardonable because not repented of which to others through repentance are pardoned sinne not against the holy Ghost But al that know not Christ haue vnpardonable sinne because it is neuer pardoned them Therefore some vnpardonable sin is not against the holy Ghost Aunswere We grant the whole reason if in the Minor and conclusion thereof bee vnderstoode by vnpardonable sinne those sinnes of the vnregenerate which are not indeed remitted vnto them for that they persist in those sinnes to the end without repentance yet to others they are remitted who persist not in them but repent of them in this life For not al who commit them persist in them But if that kind of sinne be vnderstoode it is neuer remitted to any man because al they who commit it persist in it to the end of their life without repentance then is the Minor false And so it there no consequence in this reason The sin against the holie Ghost and sin against the conscience differ as a general frō a particular Sin against the conscience is the general For a man may also through infirmity ignorance denie the trueth not through a hatred of it as Peter and Paul did So that then the sinne against the holy Ghost is a sinne against the conscience but euerie sinne against the conscience is not a sinne against the holie Ghost And therefore this is more general the other more particular The difference betweene the sinne against the holy Ghost and sinne against the conscience The sinne against the holy Ghost is said to be vnpardonable not that it exceedeth or surmounteth the greatnes of the merit of Christ but because hee is punished with a finall blindnesse who committeth it neither is it at any time granted him to repent Because it is a speciall and singular kinde of sinne therefore hath it a singular punishment that such sinners should not at all repent And without repentaunce there is graunted no remission of sinnes The fifth Diuision of sinne What is sinne of it selfe and what sinne only by an accident THere is some sinne which is of it selfe sinne and some which commeth to be sinne by an accident Sinnes of themselues are al those things which are forbidden of God in the Law or whatsoeuer things the Lawe condemneth as are inclinations disagreeing from the Law of God some actions also which are sins in respect of vs but in respect of God are punishments Sinnes by an accident are things either commanded of God or neither commaunded nor prohibited that is indifferēt things which are not done after the same maner neither to the same ende vnto which God woulde haue them to be don that is without repentance or with great defect Things commanded in the vnregenerate are sins because although the actions doings of those things are commanded yet the person from whō those actions proceed pleaseth not God neither is reconciled vnto God Further that which the vnregenerate doe they doe it not to that end whereunto they ought that is to the glorie of God neither is their action grounded of faith For they know not whether or no they haue God fauorable to thē or whether that be pleasing vnto him which they doe But these conditions and circumstances are necessarily required to a good work for it sufficeth not to do good works after a ciuill manner Those ciuil works indeed are good as they proceed from God but as they are in vnregenerate men they are euil euen as it is sin when a wicked man giueth almes because it proceedeth not from the loue of God therfore not frō faith neither is referred vnto gods glory But yet those things which men doe beeing forbidden in the Law of God are of thēselues properly sins because the nature or definition of sin doth properly agree vnto them which is that they are don against the expresse commandement of God And therefore in the Scripture thinges which are so done of men are euer called euill but neuer good But those things which are commaunded of God when they are done by the vnregenerat or in hypocrisie they are so discommended as yet neuerthelesse they are counted and praised for good and that not only in respect of God who is the efficient of those things in men in respect of whom al the actions of the wicked are iust but also in respect of the men themselues by whom they are done so that they also are said to haue done wel as 1. Kings 21. Seest thou howe Ahab is humbled before me Because he submitteth himselfe before me I wil not bring that euil in his daies And 2. Kin. 10. The Lord said vnto Iehu Beholde because thou hast diligentlie executed that which was right in my eies c. Neither is there cause why anie man shoulde heere say that inclinations and actions are of themselues good How inclinations and actions are in themselues both good and bad because they are things in nature made and raised of God For they are of themselues good as they proceed from God but as they are in men corrupted or as they are don by men they are of themselues euil and vitious because they are committed against the Law of God But neither of the contrary followeth it Why the works of the vnregenerate cannot please God that the works of the vnregenerate whether they be ciuillie or morallie good are not therefore sinnes and displeasing God because they are commanded of him For that the woork be good and pleasing to God not only that which is commanded must be done but it must be done after that maner also which is commanded or which is all one it must agree not onely in part but in whole with the Lawe of God And since the woorks of the vnregenerate are not so done though not wholy yet for a great part they swarue from the Law of God and are destitute of that perfection
of Christ applied vnto vs by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceede and which they as effectes thereof doe shewe to bee in men 4 Obiection The Scripture in manie places ascribeth perfection of good woorkes to Saintes euen in this life and saith that they are perfect and did walke with their whole and perfect heart before God Psalme 119. I haue sought thee with my whole heart and in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Genes 6. Noah was a iust and vpright man in his time 2. Chron. 15.17 The heart of Asa was perfect in all his daies Matth. 5. In what sense the Scriptures sometimes ascribe perfection of workes to the regenerate in this life Bee yee perfect as your father in heauen is perfect Answere First these and the like speeches speake of that perfection which is not of degrees but of partes or of the integritie and syncerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not onely all the parts of obedience but that degree also which the law requireth in vs. Such a perfection haue not the regenerate in this life They haue indeede all the partes of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof vntill they inioy the life to come The perfection of partes is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeuor to obay God and withstand corrupt lustes according not to some only but to al the commandements of his lawe The perfection of securitie is a desire or studie of obedience and godlinesse not fained but true and earnest albeit somewhat bee wanting to the partes as touching the degree This perfection to wit both the integritie and syncerity of obedience is in al the regenerate For vnto them is it proper to submit themselues to the commaundementes of God euen to all without exception and to beginne in this life all the partes of true godlinesse or obedience This is called also the iustice of a good conscience because it is a necessarie effect of faith and pleaseth God through Christ And albeit in all men euen in the most holy much hypocrisie remaineth as it is saide Euerie man is a lyer yet there is a great difference betweene them who are wholy hypocrites and please themselues in their hypocrisie hauing no beginning or feeling of true godlinesse in their hearts and those who acknowledging and bewailing the remnantes of hypocrisie which are in them haue withal the beginnings of true faith and conuersion vnto God Those hypocrites are condemned of GOD these are receiued into fauour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed vnto them And therefore to this declaration or exposition another is also to be added That they who are conuerted are perfect in the sight of God not onely in respect of the partes of true Godlinesse which all are begunne in them but also in respect of the degrees of the true and perfect righteousnesse of Christ imputed vnto them As it is said Coloss 2.10 Yee are compleate in him Heb. 10.14 With one offering hath he consecrated for euer them that are sanctified But they reply that the perfection also of degrees is attributed vnto the Saintes in the Scripture 1. Corint 2. vers 6. Wee speak wisedome among them that are perfect 1. Cor. 14. Be perfect in vnderstanding Eph. 4. vers 13. Till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. But these places also doe not call them perfect in respect of the Law of God that is in respect of that degree of knowledge and obedience which the Law requireth in vs but in respect of the weaker who haue lesse light and certainty and readines confirmed by vse and exercise to obey God to resist carnall lustes and to bear the crosse For so is this perfection expounded Heb. 5. and Ephes 4.14 That we be no more children wandering and carried about with euerie wind of doctrine Philip. 3.12 Not as though I had alreadie attained to it or were already perfect They oppose against these aunsweres a place out of 1. Iohn 4. vers 17. Herein is the loue perfect in vs that we should haue boldnesse in the daie of iudgement for as he is euen so are we in this woorld There is no feare in Loue but perfect Loue casteth out feare for feare hath painfulnesse and hee that feareth is not perfect in Loue. But Saint Iohn meaneth not that our Loue towardes GOD but Gods Loue towards vs is perfect that is declared and fully knowen vnto vs by the effects or benefites of GOD bestowed vpon vs in Christ Our regeneration newnes of life doth assure vs of our iustification as being an effect thereof or as Saint Paul speaketh Roman 5. Where hee saith that the Loue of GOD shed abroad in our heartes by the holy Ghost is the cause why wee doe without feare and with bouldnesse expect the day of iudgement And of this mercy and free Loue of GOD towards vs hee signifieth that by this token or testimonie wee are assured because in this life wee are refourmed by the holy spirite to his image For by our regeneration wee are assured of our iustification not as by the cause of the effect but as by the effect of the cause Nowe though regeneration be not perfect in this life yet if it bee indeede begun it sufficeth for the confirmation and proouing of the truth of our faith vnto our consciences And these very words which S. Iohn addeth Loue casteth out fear shew that Loue is not yet perfect in vs because wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God and eternal punishment For these two contrary motions are now together in the godly euen the fear and loue of God in remisse and low degrees their feare decreasing and their loue and comfort or ioy in God encreasing vntill ioy get the conquest and perfectly cast out all trembling in the life to come when GOD shall wipe away euery teare Diuers places of Scripture to be vnderstood of the vprightnesse of a good conscience not of anie perfect fulfilling of the Law in the godly Obiection Iohn 3.21 He that doth truth commeth to the light that his deedes might bee made manifest that they are wrought according to God 1. Iohn 3.20 If our heart condemne vs not then haue wee boldenes toward God Psalm 119. I haue not declined from thy Lawe Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods
iudgement as perfectlie aunswerable vnto his Lawe Aunswere These and the like sayinges doe not challenge to the Godly in this life perfect fulfilling of the Law but the vprightnes of a good conscience without which faith can not consist or stand as neither can a good conscience without faith As it is saide 1. Timot. 1.18 Fight a good fight hauing Faith and a good conscience And Roman 5.1 Then beeing iustified by Faith wee haue peace towarde GOD thorough our Lorde Iesus Christ. For a good conscience is a certaine knowledge that wee haue faith and a purpose to obey GOD according to all his commaundements and that wee and our obedience though maimed and scarce begunne please GOD not for that it satisfieth his Lawe but because those sinnes and defectes which remayne in vs are for-giuen vs for the satisfaction of Christ which is imputed vnto vs. For as newe obedience is begunne by Faith so by Faith also it pleaseth GOD. Wherefore the Godly slacke not to bring foorth their life into the light neither shake and shiuer they at the tribunal of Christ but comfort themselues with the conscience or inward knowledge thereof Obiection 2. Pet. 1.10 Giue diligence to make your calling and election sure for if yee doe these thinges yee shal neuer fall 1. Iohn 3. Whosoeuer is borne of GOD sinneth not Aunswere These sentences in times past the Pelegians also and Catharistes and nowe the Anabaptistes abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sinne signifieth in those places of Peter and Iohn to haue Raigning-sinne and to yeelde vnto it and perseuere in it and in this sort the regenerate sin not But that there remain nâ—twithstanding remnants of sins and defectes in them is expresly shewed 1. Ioh. 1.8 If wee say we haue no sin the truth is not in vs. Obiection Mat. 6 Luk. 11. The similitude which is vsed by Christ calling the ey the light of the bodie doth not inforce the lightsomnes of the minde The light of the bodie is the eie if then thine eie be single thy whole bodie shal be light hereof they gather that the mindes of the regenerate are so purged in this life that the whole heap and multitude of their workes is light and pure that is perfectly aunswerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor consequent but onely the sequele thereof is affirmed and that the Antecedent also beeing supposed the consequent is no otherwise put than is the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the mindes of men are lightsome and so all their actions to bee well directed and without sinne but rather hee accuseth the frowardnes of men who goe about to oppresse and put out euen that light which is left them by nature and doe withhold the truth as S. Paul speaketh in vnrighteousnesse and therefore are wholie that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can bee but so far supposed as the purity and light of mens minds is supposed For the light of nature beeing supposed actions morally good follow spirituall light supposed actions also spiritually good or good woorkes follow imperfect illightening supposed imperfect obedience perfect illightening supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will as much as the law of God requireth is not kindled in the regenerate but is differred vntill the life to come 1. Cor. 13. For we knowe in part and we prophesie in part but when that which is perfect is come then that which is in part shal be abolished Therefore neither in other parts perfect conformity with the Lawe can bee in this life yet neuerthesse euen nowe concerning imputation of perfect puritie it is true that the godly are pure and without sinne in the sight of God when hee beholdeth them in Christ which is then when the light of faith is kindled in their hartes So also that Ephes 5. is to be taken Christ gaue himselfe for the Church that hee might sanctifie it and clense it by the washing of water through the woorde that hee might make it vnto himselfe a glorious Church not hauing spotte or wrinckle or anie such thing but that it should bee holie and without blame For the Baptisme of water by reason of the woorde of promise adioined signifieth and sealeth to the faithfull a clensing by the blood of Christ which is most perfect and presenteth vs in this life vnblameable before God and a clensing by his spirit which is begun in this life and perfected in the life to come and therefore cannot pacifie and quiet our consciences There are also obiections against the second part of the former Doctrine concerning the third degree of libertie by which obiections they contend that it is in the power of the regenerate either to perseuere in righteousnesse or to depart from it They who haue liberty say they to choose good haue liberty to perseuere The regenerate haue libertie to choose good 2. Cor. 3. Where the spirit of the Lord is there is libertie Therefore they haue power to perseuere Aunswere If the conclusion of this reason bee rightly meant the whole reason may be graunted to wit that the regenerate haue so far forth libertie to perseuere as they are lightened and guided by the holie ghost For the libertie which they haue to choose good dependeth vpon his working and motion But if it be meant that the godly haue this libertie either alwaies or so that their perseueraunce dependeth of themselues there will bee more found in the conclusion than was in the premisses and that for two causes First Because they haue libertie alwaies to perseuere who are neuer destituted of the guiding of the holie spirite which shal bee in the life to come Secondly Because euen their libertie also to good who are neuer forsaken of the holie spirite yet dependeth not of themselues but of God But here they replie The regenerate deserue the departure of gods spirit from them through their manifold sinnes which yet the merit of Christ and his power preserueth in them He that is not forsaken of the holie Ghost except himselfe first withstand the motion of the holie ghost hath alwaies the aide and assistaunce of the holie Ghost readie that hee maie persist in that good which hee purposeth But the godlie are not forsaken of the holie Ghost vnlesse themselues first withstand him therefore they haue alwaies the assistance of the holie Ghost readie that they may perseuere But hee who hath this hath in his owne power to perseuere or to decline because the cause is in his owne will alone why hee doth either obeie or resist the spirite mouing him When wee denie the Minor of this reason they prooue it thus The iustice of
of god and haue not a Rom. 3 9. c. kept one of them and further am as yet b Rom. 7.23 prone to all euill yet notwithstanding if I c Rom. 3 42. Ioh. 3.18 embrace these benefits of christ with a true confidence persuasion of mind the ful d Tit. 3.5 Ep. 2.8.9 perfect satisfaction righteousnes holines of Christ without any e 1 Ioh. 2.2 merit of mine of the meere f Rom. 3.24 Deut. 9.6 Ezec. 36.22 mercy of God g 1. Ioh. 2.1 c. imputed and h Rom. 4.4 2. Cor. 5.19 giuen vnto me that so as if neither I had committed any sin neither any corruptiō did stick vnto me yea as I my selfe had perfectly i 1. Cor. 5.21 accomplished that obedience which Christ accomplished for me 61 Why affirmest thou that thou art made righteous by faith only Not for that I please god through the worthines of meere faith but because onely the satisfaction righteousnes and holinesse of Christ is my righteousnesse before k 1. Cor. 1.30 c. 1. Cor. 2.2 God and I l 1. Ioh. 5.10 cannot take hold of it or apply it vnto my self anie other way than by faith 62 Why cannot our good works bee righteousnesse or some part of righteousnes before God Because that righteousnesse which must stand fast before the iudgement of God must bee in al points perfect m Gal. 3.10 Deut. 27.26 agreeable to the Law of God Now our works euen the best of them are imperfect in this life and n Isa 64.6 defiled with sinne 63 How is it that our good works merit nothing seeing God promiseth that he wil giue a reward for thē both in this life and in the life to come That rewarde is not giuen of merite but of o Luk. 17.10 grace 64 But doth not this doctrine make men carelesse and profane No. For neither can it bee but they which are incorporated into Christ through faith shoulde bring forth the fruits of p Mat. 7.18 Ioh. 15.5 thankefulnes OF THE SACRAMENTES 65 Seeing then that onely faith maketh vs partakers of Christ and his benefites whence doth it proceede From the holy Ghost who a Ep. 2.8 6.23 Ioh. 3.5 Phil. 1.29 kindleth it in our harts by the preaching of the gospel b Mat. 28.19.20 1. Pet. 1.22.23 confirmeth it by the vse of the sacraments 66 What are the Sacraments They are sacred signes and seals set before our eies and ordained of God for this cause that hee may declare and seal by them the promise of his gospel vnto vs to wit that he giueth freely remission of sinnes and life c Gen. 17.11 Rom. 4.11 Deu. 30.6 Leu. 6.25 Heb. 9.8.9 Eze. 20.12.1 Sam. 17.36 Isa 6.6.7 54.9 euerlasting not only to al in general but to euery one in particular that beleeueth for that onely sacrifice of Christ which hee accomplished vpon the crosse 67 Doe not then both the woorde and Sacramentes tend to that ende as to leade our faith vnto the Sacrifice of Christ finished on the crosse as to the onely ground of our saluation It is euen so For the holy Ghost teacheth vs by the Gospell and assureth vs by the Sacramentes that the saluation of al of vs standeth in the onlie sacrifice of Christ d Rom. 6.3 Gal. 3.27 offered for vs vpon the crosse 68 How many sacramentes hath Christ ordained in the new Testament Two Baptisme and the holy Supper OF BAPTISME 69 Howe art thou admonished and assured in Baptisme that thou art partaker of the only sacrifice of Christ Because Christ e Mat. 28.19 Act. 2.38 commaunded the outwarde washing of water adioining this f Mar. 16.16 Mat. 3.11 Rom. 6.3 promise thereunto that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule that is from all my sinnes than I am a Mar. 1.4 Luc. 3.3 washed outwardelie with water whereby al the filthinesse of the bodie vseth to bee purged 70 What is it to be washed with the blood and spirit of Christ It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which hee b Heb. 12.24.1 Pet. 1.2 Apoc. 1.5 22.14 Zac. 13.1 Eze. 36.25 c. shedde for vs in his Sacrifice on the Crosse And also to bee renewed by the holie Ghost and thorough his sanctifying of vs to become members of Christ that wee maie more and more die to sinne and c Ioh. 1.33 3.5 1. Cor. 6.11 12.13 Rom. 6.4 Col. 2.12 liue holily and without blame 71 Where dooth Christ promise vs that hee will as certainlie wash vs with his bloode and spirite as wee are washed with the water of baptisme In the institution of Baptisme the wordes whereof are these d Mat. 28.19 Goe and teach all Nations Baptising them in the name of the father the sonne and the holy Ghost e Mar. 16.16 He that shall beleeue and be baptised shall bee saued but he that will not beleeue shal bee damned This promise is repeated againe whereas the Scripture calleth Baptisme the f Tit. 3.5 washing of the new birth and g Act. 22.16 forgiuenesse of sinnes 72 Is then the outwarde Baptisme of water the washing away of sinnes It is not For the h Mat. 3.11 1. Pet. 3.21 Eph 5.26 bloud of Christ alone cleanseth vs from all i 1. Ioh. 1.7 1. Cor. 6.11 sinne 73 Why then doth the holie Ghost call Baptisme the washing of the newe birth and forgiuenes of sinnes God speaketh so not without great cause to wit not onely to teache vs that as the filth of our bodie is purged by water so our sinnes also are k Apoc. 1.5 7.14.1 1. Cor. 6.11 purged by the bloud and spirite of Christ but much more to assure vs by this diuine token and pledge that wee are as verily washed from our sinnes with the inwarde washing as we are l Mar. 16.16 Gal. 3.17 washed by the outward and visible water 74 Are infantes to be baptised also What else for seeing they a Gen. 17.7 belong as well vnto the couenaunt Church of God as they who are of a full age and seeing also vnto them is promised b Mat. 19.14 remission of sinnes by the bloude of Christ and the c Luc. 1.14.15 Psal 22.11 Isa 24.1.2.3 Act. 2.39 holy Ghost the worker of faith as well as vnto those of full growth They are by Baptisme to bee ingrafted into the Church of God and to be d Act. 10.47 discerned from the children of infidels in like sort as in the olde Testament was done by e Gen. 17.14 circumcision in place whereof is f Col. 2.11.12.13 Baptisme succeeded in the new Testament OF THE LORDS SVPPER 75 How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the
that they in the old Testament were destitute of this grace For vnto them also was the same grace effectually applied by Christ and for Christ but beeing as yet to be manifested in the flesh and therefore more sparingly Whatsoeuer grace and true knowledge of God was euer in any men they had it by Christ Iohn 1.18 No man hath seene God at any time the only begotten son which is in the bosom of the father he hath declared him Reply But hee saith The Law by Moses therefore not the gospel Answere The consequence is of no force which is inferred from the manner of handling a thing to the thing it selfe As Moses doth comprise and deliuer the gospell in dark and sparing maner Therefore he doth not at al meddle with it This consequence is not of force For the Law is said to be giuen by Moses because this was chiefly belōging to his office that he should publish the law though withall hee taught the gospel albeit more obscurely sparingly For the promises of grace are intermingled with the law and al the rites of the old testamēt haue a significatiō a testificatiō of the grace of the gospell which grace was bestowed on beleeuers for christ who shal hereafter be manifested But it was christs chiefe functiō to publish the Gospel albeit he also taught the law For he purged the moral Law from corruptions by rightly interpreting it and did write it by the woorking of his holy spirit in the harts of men abrogating the Law ceremonial and iudicial 3 How the Gospel differeth from the Law ALthough in the doctrine both of the Lawe and of the Gospell is entreated of the nature of God and of his wil and workes yet is there very great difference between both The law knowen by the light of nature They differ 1. In their reuealings or in the maner of their reueiling The Law is knowen by nature that is knowledge of the Law was graffed and ingendered in the mindes of men in the very creation and therefore knowen to al although there were no other reueiling of it Rom. 2.15 They haue the effect of the Law written in their harts The Gospel knowen by the light of grace onelie The gospel is not knowen by nature but is peculiarly reuealed to the Church alone by the Sonne our Mediatour For no creature could haue seene or hoped for that mitigation of the Law and the way howe to recouer out of punishment except the sonne had reueiled it Matth. 11.27 No man knoweth the father but the Sonne and hee to whome the Sonne wil reueile him Matth. 16.17 Flesh and blood hath not reueiled it vnto thee Iohn 1.18 The sonne which is in the bosome of the father he hath declared him Secondly they differ in the verie kind of doctrine or in the subiectes or matters which they deliuer For the Law teacheth what we ought to bee to wit perfectly conformed vnto God The law teacheth what wee ought to bee but not how we may bee as wee ought but yet it dooth not make vs to be such But the gospell sheweth the meanes whereby wee maie bee such euen by the imputation of anothers righteousnesse and the inchoation or beginning of newe obedience whereby we are conformed to God in Christ The Lawe saith Restore that thou owest doe this and liue The Gospell saieth The Gospel teacheth how wee may bee beleeue CHRIST thy debt is payed the grace of the holy Ghost is purchased whereby hee that is regenerated may perfourme the Lawe 3. They differ in the promises The Lawe promiseth euerlasting life but with a condition of perfect righteousnesse or obedience to bee perfourmed of vs. Hee that dooth them shall liue in them If thou wilt enter into life keepe the commaundements c. The gospel promiseth euerlasting life with a condition also of perfect righteousnesse but which is perfourmed by another though yet imputed vnto vs by faith The Law promiseth life to those who yeelde obedience or are righteous in themselues The gospell promiseth vnto sinners remission of sinnes and life euerlasting freely to be giuen for the satisfaction of Christ apprehended of them by a true faith that they be penitent or begin new obedience The gospel therefore requireth of vs only a true faith whereby we may embrace Christs perfect righteousnesse freely imputed to beleeuers yea Christ himselfe together with all his benefits bestowed of mere grace vpon vs. Neither for these respects are the Law and the gospell at ods one with the other For albeit the Lawe will that thou keepe the commaundementes if thou wilt enter into life yet dooth it not shutte thee from euerlasting life if another fulfill the Lawe for thee For by setting downe the one way of satisfieng for sinnes it doth not exclude the other to wit of satisfieng by another which way the gospel declareth vnto vs. Now we cannot make satisfaction by another that is by Christ except by faith wee cloth our selues with his perfect righteousnesse The gospell therefore commaundeth vs to haue faith and with-all to repent from our hearte for faith cannot stande without true repentance 4 They differ in effectes The Lawe is the ministerie of death The law the ministery of death and killeth Because by it selfe without the Gospell it is only the letter that is the outwarde preaching and bare knowledge of those thinges which we ought to doe For it teacheth indeede our duety and that righteousnesse which God requireth at our handes but it dooth not make vs able to perfourme that righteousnesse neither dooth it shewe vs any hope to attaine thereunto by another but rather accuseth and condemneth our vnrighteousnesse Fleshe hardely bearing this is angrie and rageth against GOD himselfe and is in despaire The Gospell the ministery of life The gospell is the ministerie of life and of the spirit that is it hath the forcible operation of the holy Ghost adioined and doth quicken For this is the instrument of the holy Ghost which hee properly vseth to kindle faith in vs whereby wee who before were dead are againe quickned and receiue strength to perfourme the Lawe For thorough faith in Christ our Mediatour the Lawe ceaseth to bee vnto vs the ministery of Death and is become spirituall that is the instrument of the holie GHOST whereby hee forcibly mooueth our heartes to serue God The Gospel is the preaching of repentance It was said in the definition of the Gospell and in the third difference betweene the Law and the Gospell that the Gospell requireth both faith and repentaunce or newe obedience and so is the preaching both of remission of sinnes and of repentaunce Against this Flacius Sectaries keepe a sturre and reason after this sort There is no precept or commaundement belonging to the Gospell The preaching of repentaunce is a precept or commaundement Therefore the preaching of repentaunce belongeth not to the Gospell but to the Lawe Aunswere We deny the Maior if it bee
the rest This differeth from the other kindes of faith in that this onely is the certaine confidence whereby wee apply Christes merit vnto our selues And we apply it vnto our selues when euerie one of vs doe certainely resolue that the righteousnesse or merite of Christ is also giuen and imputed to vs that wee may be esteemed for iust and righteous of God and also may be regenerated glorified Confidence or trust is a motion of the hart or wil following and pursuing some good thing reioicing and resting therein It is a motion of the heart because it is a following and pursuing of a good thing a desire of retaining that good which a man already doth enioy It is reioicing because it is glad of the present grace of God towardes euerie of vs of full deliuerance from the gilt of sin from sinne it selfe in part because by that which euery one enioyeth in present hee conceiueth euerlasting hope of blessings to come as of euerlasting life of ful deliuery from al euill both of crime and paine and therefore is free from the feare of future euill To him that hath shall bee giuen The holie spirite giuen vnto vs is the earnest and pledge of our full redemption 2. Corinth 1.22 and 5.5 Ephes 1.13 Againe iustifieng faith differeth from the rest in this also that this iustifieng faith is concerning all spirituall giftes and whatsoeuer belong to our saluation and is properly and simply or absolutely called faith in the Scripture and is proper also and peculiar to the elect and chosen The faith of miracles is of a certaine gift whereby we are not bettered which we may want without any hinderaunce to our saluation neither is it giuen to al the faithful nor at al times Historicall faith is a part of the Iustifieng and befalleth to al both the godly and hypocrits but is not sufficient alone to saluation because it applieth not to it selfe those benefits which are knowen vnto it out of the word Temporary faith hypocrites haue Iustifieng faith therefore comprehendeth historicall but this is not sufficient to make a iustifieng faith as neither are the other two For If the inheritance be of faith that faith then shal be one of these foure But it is not of historicall faith otherwise the Diuels also shoulde bee heirs Neither of temporary for that is reiected by Christ Nor of the faith of miracles if so Iudas also should be heire The inheritaunce therefore is of iustifieng faith which is properly called faith The more general or material cause of faith is a knowledge and assent For if we speak properly we are not said to assent vnto a doctrine which we know not The difference or formall cause is to apply the promise of grace once known and as it were to claim it for him that knoweth it For this causeth faith to be and to be called iustifieng The subiect or part of man wherein it remaineth is the heart or will The peculiar affection or property of it is to rest ioy in God whereby it is distinguished from all the other sorts of faith The holy spirit is the principall efficient cause thereof Instrumentall causes are the word and Sacramentes Furthermore what iustifieng faith is No man knoweth what iustifieng faith is but hee that hath it no man vnderstādeth but he who hath it for he that beleeueth knoweth that he doth beleeue As he who neuer hath tasted honny dooth not verily knowe that it is sweete though you te l him much of the sweetenesse of honny But whosoeuer truely beleeueth that is hath a sauing faith hee both hath experience in himselfe of these things and also is able to declare them to others First hee beeing conuicted thereof in his conscience knoweth that whatsoeuer thinges are spoken in the Scriptures are t ue and diuine For faith is builded vpon a certaine or assured and diuine Testimony otherwise were it not a full perswasion 2. Hee findeth himselfe bound to beleeue them For if I confesse them to bee true therefore is it meete and iust that I should assent vnto them 3. Hee is certaine that thorough Christes satisfaction hee is receiued of God into fauour and is endewed with the holy Ghost and is by him regenerated and directed 4. Hee applieth vnto himselfe all these thinges and dooth thus gather and conclude of the former I knowe that those thinges which are promised belong vnto mee that is with a certaine confidence hee thus concludeth By the present loue of God towardes me and the beginninges or first fruites of the holy Ghost I certainly resolue and am perswaded that God will neuer chaunge this his good will towards mee and therefore I hope also for a consummation and accomplishment of these blessinges that is for plenary and full redemption 5. He reioiceth in the present blessinges which he hath but most of all in the certaine and perfect saluation to come and this is that peace of conscience which passeth all mans vnderstanding 6. Hee hath a will to obey the doctrine of the Prophetes and Apostles without ani◠exception in doing or suffering whatsoeuer is therein commaunded If I wil beleeue God I must obey his will and thinke that this his will is not reuealed vnto vs from men but from him Wherefore a man endued with iustifieng faith doth that duty which is imposed vpon him striue the world and the Diuell neuer so much against him and vndergoeth beareth and suffereth whatsoeuer aduersities for the glory of God cheerefully and boldly hauing God his most benigne and good father 7. Hee is certaine that his faith though it bee in this life imperfect and languishing and often very much eclypsed yet being builded vpon the promise of god which is vnchangeable dooth neuer altogether failor die but the purpose which it hath of beleeuing and obeying God continueth it striueth with doubtes and temptations and at length vanquisheth and in the celestiall life which is to come shall hee chaunged into a full and most certaine knowledge of God and his will where wee shall see God face to face 1. Cor. 13.12 4 How faith and hope differ and agree ALbeit faith hope agree in that they both respect the same benefits and therefore Heb. 11.1 faith is saide to be of things which are hoped for as also in that they are mutuallie ioyned in an inseparable bond For he that is certaine of the present wil of God towards him Faith apprehendeth things present hope respecteth thinges to come is also certaine of his will to come because god doth not change Yet notwithstanding they must not be confounded but distinguished For faith taketh hold of the present good as remission of sins or reconciliation regeneration or the beginning of obedience life euerlasting in vs. Hope eyeth the good to come as the continuance of our reconciliation and the perfecting or accomplishment of euerlasting life or our conformitie with God that is full deliuerie from
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
purposed from euerlasting And seeing god both foreseeth all things vnchangeable and his counsailes concerning the euent and end of thinges are certaine and vnchangeable it must needes be also that the second causes and meanes or Antecedents without which those euents were not to followe must bee certaine and vnchangeable And because in things created especially in humane affaires there is great vncertaintie and mutabilitie neither is there any cause of vnchangeablenesse but the will of god God could not haue appointed any thing certaine or vnchangeable concerning the euent and end except hee had also made all the meanes by which the end is attained vnto and which as concerning their owne nature are most vncertaine and chaungeable by his euerlasting counsaile and decree certaine and vnchangeable Wherefore it is saide Isay 14.27 The Lord of hostes hath determined it and who shall disanull it Thirdly the whole vse and force and declaration of the promises threatnings and examples of Gods goodnesse power iustice mercie and wrath both olde and newe to teach vs and to erect vs with comfort or by feare to holde and keepe vs in our duetie and the feare of God dependeth of Gods vnchaungeable nature For all those do then affect vs when wee thinke that the same nature and will of God which was in times past is nowe also and is and will bee such to vs repenting or persisting in our sinnes as wee see it was in times past and nowe is towardes others And then doe wee truelie relie vpon the promises of God when wee knowe that his counsell shall neuer bee chaunged Fourthlie This doctrine inclineth mens mindes to obedience and subiection which is necessarie in asking thinges at Gods handes that wee desire not GOD to doe those thinges for vs or others which hee hath before time assuredlie toulde vs that hee will not doe and further that wee submit and leaue with reuerence those thinges to his pleasure whereof hee would not as yet haue knowen vnto vs what hee hath decreede Fiftlie The vnchaungeablenesse of Gods will is the grounde and foundation of the hope and comfort of the godlie in this life For it is most absurd to conceiue of GOD that nowe hee loueth and nowe hee hateth vs nowe hee will assuredlie giue vnto vs euerlasting life and a little after againe hee will not And therefore when once true faith and conuersion vnto GOD is begunne in our heartes and the spirite of God hath begunne to witnesse to our spirite that wee are the sonnes of GOD and heires of euerlasting life God will haue vs certainlie to resolue that as hee had this his will towardes vs from euerlasting so to euerlasting hee will not change it but will assuredlie bring vs at his pleasure out of this wicked and miserable life through al tentations and daungers what-soeuer to eternall and euerlasting life according to that article of our Faith I beleeue life euerlasting When as Omnipotencie is attributed to GOD What is signified by gods omnipotencie thereby is first vnderstoode That whatsoeuer hee will or whatsoeuer not impairing his nature and maiestie hee is able to will he is also able to perfourme Secondie That he is able to performe all those thinges without anie difficulty labour euen with his only beck will Thirdly That all the force power of working and effecting anie thing is so in god only that there is not the least abilitie or efficacie of anie creature but what he continuallie imparteth preserueth at his pleasure And therefore the power of God is to bee considered of vs not as beeing idle but as creating sustaining mouing and ruling al thinges The reasons are 1 God is the first cause of all thinges Therefore he hath all thinges in his power and their abilitie is so much as he giueth vnto them 2 Hee dooth such thinges as can bee done by no created finit power as are the creation gouerning of all thinges the preseruation of common weales the deluge the deliuerie out of Aegypt all his miracles 3 He is vnchangeable Therefore in him to be able to do and to doe is the same which to will and so of the contrary But although al men affirme God to be omnipotent yet there is a double difference betweene the sacred Doctrine of the Church How the doctrin of the church and philosophie differ in conceiuing of Gods omnipotencie and Philosophie concerning gods omnipotency For first without the doctrine of the Church men only know the vniuersall and generall power of god whereby hee createth preserueth and gouerneth the whole world but they know not that power whereby he saueth men and restoreth the world by his sonne gathering and preseruing an euerlasting Church and deliuering it from sin and death and endowing it with life and glory euerlasting by which works God especially sheweth forth his power as it is said Hag. 2.7 Yet a litle while I wil shake the heauens the earth and the sea and the drie land Secondly neither doe they professe of the generall power of god so much as is sufficient For albeit they are enforced to confesse that God is the author and preseruer of the woorld yet are they not able to saie that al things were created of nothing by the woorde of God alone for as much as they are ignorant fo the cause of sin confusion they cannot affirme al things so to be administred and gouerned by gods omnipotency as that al which is good is done by the powerful working of Gods will but they attribute many things to chance fortune humane wisdome or vertue and so imagine the power of god to be idle in these and doing nothing Furthermore that god cannot either sinne or wil and allowe of sinne or be changed or diminished or suffer any thing or make things doone vndoone or wil thinges flat repugnant and contradictorie or create another god or some nature equal to himselfe or bee perceiued by bodilie senses or doe other thinges proper to a create or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment strengthen his power For that is the greatest and most perfect power which can neither be destroied nor weakned nor diminished and that none susteining it but only by it selfe But contrariwise to be able to be corrupted impaired is a token of imbecillity and imperfection of exceeding immense wisedome Gods exceeding wisedome whereby both hee knoweth all thinges perfectly and is the fountaine of all knoweledge and vnderstanding That we may rightly and with profit and commoditie know the power of God it is necessarie not to consider it but as it is ioyned with his immense wisedome and goodnesse which moderateth it Further of his diuine wisedome first we learne That God doth of himselfe in one act or view vnderstand and behold perpetually and most perfectlie in maruellous manner and that vnknowen to vs himselfe and the whole
vs al other thinges it is true For the substance or essence of the God-head onely not of the manhood to is immense exceeding all measure alwaies existing and beeing the same and whole in all thinges But it is false if it be vnderstood of the presence of his vertue or efficacie For according to this not onely whole Christ but also the whole of Christ is present with his Church only that is not onely his diuinitie but his humanity also but so as the difference notwithstanding is kept of both natures operations The humanitie therefore of Christ is present with all the elect in whatsoeuer places they be dispersed through the whole worlde not by any presence substantiall of the flesh in the bread and within their bodies but 1 By the efficacie and perpetuall valewe of his merite For God the Father dooth euen nowe behold the Sacrifice of his Sonne once accomplished on the Crosse and receiueth vs for that as a sufficient ransome and merit into his fauor 1. Joh. 1.7 The bloud of Jesus Christ his Sonne purgeth vs from all sinne that is both by his merite the efficacie or vertue of his merit 2 By the efficacie also of his humane will because Christ according to his humanity also earnestly both would wil that we be of god receiued into fauor quickned glorified through that his one only Sacrifice Psal 110.4 Heb. 5.6 Thou art a Priest for euer and also whatsoeuer he will yea with his humane will that hee powerfully effecteth and worketh not by the power of his fleshe but of his God-head or spirite omnipotent whome not the flesh but the God-head of Christ onely sendeth into the heartes of the elect and chosen Joh. 6.63 It is the spirit that quickneth the flesh profiteth nothing Rom. 8.11 God shall quicken your mortall bodies by his spirite dwelling in you 3 Hee is present with vs by coniunction and vnion Because all those that are to bee saued must needes be engraffed and knit together euen into christs humane nature that being engraffed into his humane masse they may bee quickned as branches liue fastned to the vine members coupled and ioyned to the head which ioyning yet of vs with the fleshe of Christ is not made by any naturall connexion of Christ and our fleshe or by any existence of Christs fleshe within our substance or of ours within his but by faith and the holy ghost in Christ our head dwelling in vs his meÌ„bers Ephes 3.17 That Christ may dwell in your harts by faith Rom 8.9 If any man hath not the spirit of Christ the same is not his Ephes 5.30 We are members of his bodie of his flesh and of his bones and they twaine shal be one flesh This is a great secret so forth 2 Obiection Whatsoeuer is to be worshipped and adored is omniscient omnipotent and euerie where present that is hath the essential properties of the Godhead reallie communicated with it Christs flesh is to be adored or is adorable because whole Christ is adored Therefore Christs flesh is reallie omniscient omnipotent and present eueriewhere Aunswere This verie same reason is among the principal argumentes whereby the Schwenfieldeans endeuour to frame after Eutyches manner a Maiestie and Deifying of the flesh of Christ But both these the Vbiquetaries are deceiued deceiue by the ambiguitie and diuers taking of the worde adored That is omnipotent omniscient which is adored that is which is adored in respect of it selfe or for it selfe The humane nature is adored not for it selfe or according to the proper nature of it selfe for that were idolatrous but it is adored for the Godhead vnited therewith personally Wherefore of the adoration of whole Christ is but ill inferred the omnipotence also of his flesh For the reason doth not follow from the honour of the person to the properties of the natures Replie That which is adored by reason of another is also really omnipotent omniscient by reason of another Christes fleshe is adored by reason of the God-heade in whose person his flesh subsisteth Therefore Christs flesh is also really ommniscient omnipotent by reason of the God-head Answere The Maior is false as is this That which is made base and humiliated by reason of another thing is also by reason of another thing obnoxious subiect to alteration For the Woorde was made base or humiliated by reason of the flesh and in the fleshe neither yet the Worde it selfe or the God-head felt any change or alteration but is humiliated and so saide to be after another maner because the Woorde doth not shew his Godhead in the flesh which we tooke in the forme of a seruant So then albeit the adoration of Christ God and man doth presuppose in him omnipotencie omnisciencie presence euerie where and the searching of hearts and â—eines yet is it not of necessity that the humane nature also which by reason of the God-head vnited to it in the same person is adored should be really omnipotent omniscient euerie-where For the adoration of christ is the honor worship which agreeth is yeelded one the same to whole christmaÌ„ god keeping notwithstaÌ„ding the differences in natures of the properties operations whereon Christs office honor doth depend For to adore worship christ is by the agnising knowledge of his person office to craue of him with a tru trust coÌ„fidence that those blessings which he hath promerited promised he wil as our mediator performe giue to vs according to the proper wil operation of each nature This adoratioÌ„ coÌ„sisteth of diuerse parts compriseth both natures keepeth their properties operations though vnited yet stil distinct craueth that whole Christ in performing his promised benefits wil worke those things by his God-head which are proper to his God-head by his flesh those things which are proper to his flesh For his benefits are no otherwise to bee craued asked of him than as himselfe wil doth performe theÌ„ to vs he performeth theÌ„ stil keeping the difference of both natures Wherfore they who craue of christ the Mediator the benefits promised in the Word do necessarily acknowledge him omniscieÌ„t the searcher of hearts omnipoteÌ„t present euery where of himself beholding hearing our necessities coÌ„plaints This agnising this honor is proper to God and agreeth is yeelded to Christ man in respect of his God-head only not of his humanity For in one act or view vnchaÌ„geable to behold know vnderstand from euerlasting of himselfe al thinges past preseÌ„t to come but chiefly the needs wants necessities desires of his whole church again to send the holy ghost into the harts of al the elect chosen who haue bin eueÌ„ since the beginning of the world by this spirit to teach theÌ„ with in to iustifie regenerate coÌ„fort theÌ„ to giue to theÌ„ eternal life these I say are not
3 The same diuine woorkes which are attributed to the Father and the Sonne are also attributed to the holy ghost and in those both the general and vniuersal workes and also those miraculous workes which consist in instituting and informing the Church So in Iob. 33.4 creatiō is attributed vnto him The spirit of god hath made me the breath of the Almighty hath giuen me life Other woorkes are attributed to him also in other places especially that he quickneth regenerateth illuminateth and worketh miracles 4 Equall the same honor is giuen to the holie ghost which is giuen both to the Father and the Sonne To no creature but to God alone is to be giuen diuine honour that is honour proper to God onely But this is giuen to the holy Ghost Therefore he is god equal with the Father and the Son 1. John 5.7 There are three which beare witnesse in Heauen The Father the Woord and the holie Ghost and these three are one The holy Ghost therefore is the same true God with the father and the Sonne Mat. 28.19 Go and teach all nations baptising them in the name of the Father and the Sonne the holy ghost By this testimony we are taught First That we are baptised also into the name faith woorship and religion of the holy ghost Secondly That the holy Ghost is author also of baptisme and the ministerie In like sott also wee beleeue in him That sinne which is committed against him is not remitted We are his temple 5 Those things which are spoken in the old testament of God or Jehouah are applied in the newe testament to the holie ghost Obiection Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Sonne send him Therefore the holy Ghost is not equall with the Father and the Sonne Answere We deny the maior For hee that is sent may bee equall with him that sendeth For Christ also being sent of the Father yet is hee equall with the Father This sending dooth not betoken any seruile subiection Obiection 2. Hee that receiueth of another is not equall with him who giueth The holie ghost receiueth of the Father and the Sonne Therefore he is not equall with both Answere The Maior is true of one that receiueth of another but a part and not the whole but the holy Ghost receiueth the same and whole essence of the father and the Sonne Againe it is true of him that receiueth in time or successiuely but the holy Ghost receiued before all time Thirdly to the Minor we say That he receiued as touching the ordeining and sending of him to vs to teach vs immediatly But this sending establisheth and confirmeth his equalitie because it is a diuine woork and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality Fourthly and lastly That the holy ghost is one and the same true god with the Father and the Sonne is prooued by these reasons 1 Because he is the Fathers and the Sonnes spirit But the diuine essence cannot be multiplied as neither can an other bee created nor the same diuided Therefore the selfesame and that whole must needes bee communicated to the holy Ghost which is the essence of the Father and the Sonne From both which the holy ghost proceedeth as the spirit of God in God and of God 2 There is but one true God The holy ghost is true God Therefore the holy ghost is that one and the same true God with the Father and the Sonne consubstantiall with both 3 There is but one Iehouah that is one diuine Essence or Being one essentially who alone is of none but himselfe communicateth his beeing to al thinges and preserueth it in them The holy Ghost is Iehouah Therefore he is the same with the Father the Son God consubstantial with both Obiect He that is of another is not consubstantiall with him or is not the same with him of or from whom he is The holy Ghost is of the Father and the Sonne Therefore hee is not the same with them or consubstantiall Answere 1 The Maior is true in creatures but not in God 2 There is an ambiguity in this terme To be of another Hee that is of another and hath not the same or whole essence is not consubstantiall But the holy ghost hath the same and whole essence and therefore it followeth only that he is not the same person Therefore by inuerting the argument we aunswere That hee who is of the Father and from the Father is consubstantial with him as likewise with the Son of and from whom he also is 3 What is the office of the holie Ghost THE office of the holy ghost is sanctification Jn this one name of sanctification are comprehended all his benefites Whereof wee may put these as the generall heads 1 To teach and illuminate Hereof he is called the teacher of trueth Likewise the spirit of wisedom gladnesse faith feare boldnesse Ioh. 14.26 The holy ghost whom the Father wil send in my name he shall teach you al things bring al things to your remēbrance which I haue told you Ioh. 16.13 The spirit of trueth will lead you into all trueth And hee taught the Apostles at Whitsontide when they were rawe before of Christs death and his kingdome Hee powred into them the miraculous knowledge of tongues and fulfilled the testimonie and record of Ioel. 2 To regenerate that is to worke faith conuersion in the hearts of the chosen Ioh. 3.5 Except a man bee borne of water of the spirit he cannot enter into the kingdome of God Matth. 3.11 J baptise you with water to amendment of life but he that commeth after me he wil baptise you with the holy ghost and with fire This Baptisme which is wrought of Christ by the holy Ghost is the very regeneration or renewing it selfe the same which was signified by the outward baptisme of Iohn and of other ministers 3 To conioin vs with Christ and God to make vs partakers of all Christs benefits 1. Cor. 6.11 But yee are washed but yee are sanctified but yee are iustified in the name of the Lord Jesus and by the spirit of our God 1. Cor. 12.3.4 No man can say that Jesus is the Lord but by the Holy Ghost There are diuersities of gifts but the same spirit And verse 13. By one spirite are wee all baptised into one spirit 1. Cor. 6.19 Know yee not that your bodie is the temple of the Holy Ghost which is in you whom yee haue of god So then the spirit of Christ is in vs. Therefore wee are vnited to him by his spirit 4. To rule and gouerne Rom. 8.14 As many as are led by the spirit of god they are the sonnes of god Act. 2.4 And they began to speake with other tongs as the spirit gaue them vtterance To bee ruled and guided by the Holy ghost is to bee instructed with wisedome and counsell
remission of sinnes is giuen REmission of sins is giuen by faith Remission of sinnes giuen by faith through the working of the Holy Ghost by which being wrought and kindled in vs by the holy Ghost wee receiue the same Therefore the purpose and decree of God of remitting sinnes is euerlasting but the executing and performance thereof is when by faith we applie remission of sins vnto vs. So also God doth alwaies loue his elect but that loue is not poured out in their hearts before their repentance For they haue that certain testimonie of conscieÌ„ce by the gift of the holy Ghost that they are loued of god so haue their sins remitted who truly conuert and repent Oâ— THE RESVRRECTION OF THE FLESH THE chiefe quâ—stions 1 What the Resurrection is 2 The Errours concerning the Resurrection 3 Whence it may appeare that the Resurrection shall certainelie be 4 For what end the Resurrection shal be 5 By whom 6 How 7 When. 8 What bodies shall rise 9 Whether the soule be immortall 1 WHAT THE RESVRRECTION IS THE Word Resurrection signifieth sometime preseruation The resurrection of the flesh is a restoring of the substance of our bodies after death euen of the same matter whereof they now consist and a reuiuing and quickening of the same bodies with life immortall and incorruptible by the same immortall soule whereby they now liue which God will woorke by Christ in the ende of the woorlde by his diuine vertue and power which restoring also shal be of the elect vnto the eternall glorie of God but of the reprobate vnto eternall paines That is 1. There shal be a restoring of the same bodie which is a recollecting gathering together of the same matter which was scattered and seuered into al the Elementes 2. An vniting of it with the same soule and a reuiuing of it 〈◊〉 the same soule which also it had before 3. A putting off of al infirmities a putting on of immortality 2 The Errours concerning the Resurrection THE Errours helde of the resurrection are of three sortes Some haue vtterlie denied it and haue auouched the souls to die together with the bodies 2. Some haue granted the immortalitie of the soule but haue constred the resurrection to bee a resurrection in this life but the bodies they denied to rise at all although the soules of the godlie haue fruition after death of euerlasting happinesse 3. Some as Anabaptistes deny that the verie selfe same bodies which we now haue shal rise again but they saie that Christ at his second comming will make new bodies 3 Whence it maie appeare that the Resurrection shall certainlie beâ— IT maie be verily collected probably out of philosophie that there shal be sometime a resurrection Probable proofes of the Resurrection yeelded by philosophie but no necessarie demonstrance but no necessarie demonstration can bee yeelded thence that the Resurrection shall certainly bee For in philosophy are manie principles which accord not with the sacred writinges of Gods spirite Againe in philosophy the knowleege which it hath of Gods iustice and trueth is but a maimed reason But in the holie writ of God the reasons are firme true Hence alone therefore is demonstration giuen for the most certaine accomplishment of the Resurrection And this first by testimonies of scripture then by reasons drawn out of scripture The testimonies of Scripture The Testimonies of scripture for demoÌ„strance of the Resurrection which confirme the certaintie of the resurrection hereafter to come are most euident and those taken both out of the olde and new Testament Iob 19.25 I am sure that my redeemer liueth and hee shall stand the last on the earth and though after my skin worms destroy this bodie yet shal I see God in my flesh Iohn 5.28 The hour shal come in the which all that are in the graues shall heare his voice And they shal come forth that haue doone good vnto the resurrection of life but they that haue doone euil vnto the resurrection of condemnation Iohn 6 40. I wil raise him vp at the last day 1. Corint 15.13 If there bee no resurrection of the deade then is Christ not risen And if Christ be not risen then is our preaching vaine and your faith is also vaine Reasons drawen out of the scripture for proofe thereof The reasons which are drawen also out of Scripture are diuerse 1. God promiseth eternall life not to the soule onelie but also to the bodie of the godly and contrarie to the vngodly hee threatneth eternall punishment and paines both of bodie and soule and these promises and threatninges of God must bee fulfilled For the certainty of them is vnchaungeable But they shal not bee fulfilled if the deade shal not rise Seeing therefore God dooth most certainelie in his good time accomplish that which hee promiseth to the godly and menaceth to the wicked it followeth of necessitie that the dead must rise againe 2. The mercie of God is perfect as which extendeth it selfe to the whole man and which will haue vs wholy saued Therefore our bodies also shal rise again 3. The mercie and loue of God towardes the godly is perpetuall and vnchaungeable so that what hee once will of his fatherly loue towardes them perfourme vnto them the same he euer will But he wil haue the godly saued both in soule and bodie therefore they must be both in soule and bodie euen whole saued and therefore that they maie bee whole saued they must needes rise againe 4. The perfect iustice of God requireth that the same wholie whereby they sinne should be punished with eternall paines But they sinne both in their whole bodie and in their soule Therefore their bodies also must be raised againe because they ought no lesse in body than in soule to suffer eternal pains 5. Christ is risen therefore wee also shall rise This sequele is most sure For first Christ therefore rose againe that hee might raise vs. Secondly Christ is our head and we his members Seeing then Christ our head is risen we also his members doubtles shal rise For the glorie of the head requireth this that he haue his members sutable in like condition with him Wherefore if the members should continue rotten the head should not be glorious Thirdly The same spirite is in vs which is in Christ raised he ioineth and vniteth vs with Christ and worketh the same in vs which he doth in Christ neither is at anie time not like himselfe But he hath raised Christ Therefore also hee will raise vs. 6. It is saide that Christ shall haue an euerlasting kingdome but this he should not haue if our bodies should alwaies continue in death for neither would it suffice that our soules are immortall or eternal without our bodies For that Christs kingdome may be eternall he must haue eternall subiects and those wholy eternall Therefore our bodies also shall rise that so wee whole may bee subiect eternally vnto Christ our king
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
correlatiue As therefore the things cannot be without the signe so if you take away the signe from the thing it remaineth no more a signe because the relation consisteth in the ioining of things As the master is no more a master if he haue no seruaunt Wherefore the thinges and their signes are distinguished but not sundered and separated Briefer thus Jn euery sacrament are the signe and the thing signified The thing is christ himselfe and his benefits or the communion and participation of christ and his benefites The thing and the sacrament differ in this The thing is not properly the sacrament neither are the signes sacramentes The signe is not the thing but if you take away the signe the thing remaineth no longer neither the signe if you take away the thing Therefore they are to be discerned not to be sundered Wherefore these two must be together so that if one be takeÌ„ awaie the other remaineth no longer that which before it was said to be Of all this which hath been said we conclude that there is a sacramentall vnion and coÌ„iunction of the things signes in sacraments and it consisteth â— Jn a similitude whereby the thing is signified shadowed and reâ—â—â—sented For if the signes haue not a resemblaunce and similitude with the things they are nowe no longer signes 2 In the ioint-receiuing of the things and signes In these consisteth the coniunction of the things and signes 7 In what the things differ from the signes THE signes differ from the things signified 1. In substauncâ—â— The signes are corporeall visible earthly the thinâ—â—â—â—â—uenly inuisible spiritual Obiection But the body of 〈◊〉 is a corporeall thing Aunswere By spirtuall things are here meant those which are through the woorking of the holy ghost receiued by faith onely and not by any part of our body 2. They differ in the maner of receiuing the signes are receiued by the hand mouth and partes of the body and therefore also of vn◠〈…〉 are receiued by faith onely and the spirit and therefore of the faithful only 3 In the end or vse The things are giuen for the possessing of eternal life they are eternal life it selfe or some part thereof The signes are receiued for the sealing confirming of our faith concerning the things theÌ„selues promised 4. The things signified are necessary are necessarily receiued of all the members of the true church The signes are receiued of them only who are able to receiue them The signes are diuerse the rites and ceremonies variable the things are perpetual and the same in al sacramentes 8 What phrases and formes of speaking of the sacramentes are vsual vnto the Church and scripture THe forms of speaking of sacraments are partly proper Proper formes of speaking partly figuratiue The proper are 1. When the sacraments ar called tokens signs seals those sealing confirming vnto vs that God wil giue those things which he hath promised So CircuÌ„cision is a seal of the righteousnes of faith And it shal be a signe in thy flesh 2. When vnto the signes are expresly adioined promises namely that we shall receiue the things signified by theÌ„ as when it is said Mar. 16 16. He that shal beleeue be baptized shall bee saued A figuratiue or sacramentall kind of speaking is Figuratiue forms of speaking 1. When the names of the things are giuen vnto the signes as the Paschall Lambe called the Passeouer 2. Contrariwise when the names of the signes are attributed to the things 3. When the properties belonging to the things are attributed to the signs As the bread which we brake is it not the communion of the body of christ so baptism is said to wash away sins to saue to regenerate 4. When coÌ„trariwise the properties of the signs are attributed to the things themselues As The rocke was christ We are washed by the bloud of Christ Al these phrases of speech signifie the same thing which is the promise of god adioined to the ceremony this therefore 1. Because the signs represent and seale the things Baptism is the washing of regeneratioÌ„ 2. Because the things the signs are together receiued by the faithful in the right vse therof 9 What is the right and lawful vse of Sacraments THE right vse of Sacraments is In the right vse of sacraments is respected 1 The institution of Christ which must be pure 2 The persons receiuing who must be beleeuers 1. When the rites ordained by God are obserued and not corrupted The institution of Christ is to bee retained pure and vncorrupt the additions of Antichrist are to be taken away and those things which he tooke away are againe to be added 2. When those persons vse those rites for whom God hath ordained them Wherefore the houshold of Christ onely that is Christians who by profession of faith and repentance are the Citizens of the Church must vse these rites Act. 8 37. If thou beleeuest with all thine heart thou maist bee baptized So also they are baptized of Iohn Matth. 3.6 who confesse their sinnes 3 The end for which they were instituted 3. When the rites and Sacraments are vsed to that end for which they were instituted For it is not lawfull to transforme the rites to any other ende or vse besides that whereunto they were ordained 1. Because that is not to obey Gods commandement 2. Because if the signs be changed or conuerted to another vse or the couenaunt not kept the consent of him that promiseth is lost without which the signe or earnest confirmeth nothing Wherefore the Sacraments without their right vse are no Sacraments but rather vain and fruitles spectacles neither haue they the nature of Sacramentes But the right and lawfull vse of them consisteth especiallie in faith and repentance They who haue not this vnto them the Sacraments are no Sacramentes Wherefore they are besides themselues who say that vnbeleeuers and infidâ—ls receiue together with the signes the things signified by the signes 10 What the wicked receiue in the vse and administration of the Sacraments The wicked receiue the bare signe without the things thereby signified THE wicked receiue the bare signes onelie and those to their iudgement and condemnation 1. Because the benefits of Christ are receiued onelie in the right vse of the Sacraments But they neglect the right vse of them who receiue them vnworthily Wherefore Paul also saith 1. Cor. 11.27 Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthilie shall bee guiltie of the bodie and bloude of the Lorde But the wicked eate and drinke it vnworthily because they prophane the sacramentes and transforme God into the Diuel and the sonnes of God into the sonnes of the Diuel 2. Vnto whom nothing is promised in the Woorde to him the sacraments seale nothing For after what manner and vnto whom a Charter promiseth any thing after the same maner and to the same men doth the signe and seale annexed vnto
is confirmed not onely by Christ in the Euangelistes but also by Paul who expresly saith The cup of blessing which we blesse is it not the communion of the bloud of Christ The Signes and thinges signified in the Lordes Supper Moreouer the signes in this sacrament are bread and wine bread broke and eat wine distributed and taken The things signified are 1. The breaking of the body and the shedding of the bloud of Christ 2. Our vnion and coniunction with christ by faith so that wee drawe life euerlasting from him and are made partakers as of Christ himselfe so also of all his benefites as the branches are made partakers of the life of the vine Wee are aduertised of this our communion with christ First by the proportion which the signes haue with the thinges and Secondly by the promise which is adioyned And the proportion dooth chiefâ—â— propose and shewe two things vnto vs 1. The sacrifice of Christ. 2. Our communion with christ because the bread is not only broken but is also giuen vs to eate Now the breaking of the bread is a part of the ceremony whereunto a part of the thing signified dooth aunswere This difference doth Paul testifie when he saith This my body which is broken for you Heere recâ—iuing and eating is a part of the ceremony whereunto dooâ—h aunswere the thing signified â—o wit the eating of christes body Now this diuine and spirituall thing namely the breaking and communicating of christes body is signed and confirmed by this ceremony which is the breaking and receiuing of bread for two causes 1. Because Christ commandeth these rites vnto which we ought to giue no lesse credite than if Christ himselfe did speake with vs. 2. Because hee annexeth a promise that they who obserue these rites with a true faith must be assured and certaine that they haue communion with Christ Wine is added that wee should know the perfection and accomplishment of our saluation to be in his sacrifice that there was nothing which could be further desired The wine is seuered from the breade to signifie the violence of his death because his bloud was sundered from his body 2 What are the ends of the Lords supper THE ends for which the Lords supper was instituted are 1. That it might bee a câ—nfirmation of our faith that is a most certaine testification of our communion and vnion with christ because Christ testifieth vnto vs by these signs that hee doth as verily feede vs with his bodie and bloud vnto euerlasting life 〈◊〉 wee receiue at the hand of the minister these the Lords signes And this testification is directed to euerie one who receiueth the signes with a true faith and furder also wee so receiue the signes at the ministers hand as that rather the Lord himselfe giueth them vs by his m nisters Wherefore christ is saide to haue baptised moe disciples than Iohn when yet hee did it by his Apostles and other disciples 2. That it might bee a publique distinction or marke discerning the church from all other nations and secteâ— For the Lord instituted and appointed his supper for his disciples and not for others 3. That it might be our testification to christ and the whole church Which is a publique confession of our faith and a solemne binding of our selues to thankefulnes and the celebration of this benefite Both which are prooued by these wordes of christ Doe this in remembrance of me This remembrance is taken first for faith in the heart then for thankesgiuing and our publique confession 4. That it might be a bond of the churches assemblies and meetings because the Supper was instituted that it should be done and celebrated in a congregation and that either great or small Therefore the Supper as was said before is called a * Synaxis conuent and Christ expresly commaundeth Drinke yee all of this Likewise Paul When yee come together to eate staie one for another 5. That it might bee a bond of mutual loue and dilection because the Supper testifieth that all are made the members of christ vnder one heade as also Paul saith For we that are manie are one bread and one bodie because we are all partakers of one bread The Lordes supper may not bee celebrated by one alone Of this which hath beene spoken wee gather that the Lordes Supper ought not to bee celebrated by one onely 1. Because it is a communion and the signe of our communion 2. Because it is a thankesgiuing and all ought to giue thankes vnto God and by consequent hee that thinketh himselfe vnworthy to communicate with others in the Lordes Supper doth withall confesse himselfe not to bee fitte to giue thankes vnto God 3. Because christ together with his benefits is not proper to anie but common to all 4. Christ called all his housholde vnto it euen Iudas himselfe 5 That some abstaine from comming to the supper it commeth of a certaine euil and corrupt motion because they thinke them selues not woorthie inough to approche vnto this table All are worthy who beleeue themselues to bee deliuered by Christ from eternall damnation and desire to profite and goe forward in godlinesse In summe if the Supper bee receiued by one onely th t is done against the vse appellation institution and nature of the sacrament Obiection Christ in the word of the Institution of his supper putteth as the principal end of his supper his remembrance therefore the confirmation of faith must not be made the principal end of his supper Aunswere The reason foloweth not to the denial of a part by putting the whole For the remembrance of Christ is the whole wherein is comprised both our confession and our solemne bond to thankefulnesse and also the confirmation of our faith Wherefore rather by inuerting the reason I thus inferre and conclude because the remembrance is the supper therefore it is the confirmation of our faith and because also Christ proposeth vnto vs that ceremonie or rite which must bee vnto vs a remembrance of him he doth verily propose also a confirmation of our faith which is nothing else but a remembraunce of Christ and his benefites Obiection The holie ghost confirmeth our faith Therefore the supper doth not Aunswere The reason foloweth not to the remouing of an instrumental cause by the putting of a principal cause 3 What the supper differeth from Baptisme THE supper differeth from baptisme 1. Jn ceremonies or rites 2. In the circumstances of the institution and vse or in the significations of the ceremonies Baptisme is a signe of the couenant entered and made betweene God the faithfull The supper is a signe of the continuing of that couenant Or baptisme is a signe of regeneration and of our entrance into the church The supper is a signe of their fostering abiding and preseruation who are once entered into the church The new man must first be borne by the spirite of Christ as is a natural man by natural conception and
is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet fallē and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemēt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignorāces
doubtfulnesse and corrupt inclination in the Saintes they stand in neede not only of the continuall conduct of gods word but also of the spurres and prouokements of exhortations and of meditation on gods will least either they er in their purpose and counsail or also seeing that which is good be neuerthelesse carried the quite contrary way Psalm 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night Psal 19.7 The Law of the Lord is perfect cōuerting the soul the testimony of the Lord is sure giueth wisdome to the simple The statutes of the Lord are right reioice the heart the commandement of the Lorde is pure giueth light vnto the eies Moreouer by them is thy seruant made circumspect and in keepeing of them there is great reward Psalm 119.50 Thy worde is a lanterne vnto my feete and a light vnto my path Ier. 31.33 J will put my Law in their inward partes and write it in their hartes Wherefore wee see also that Christ and the Apostles propound the commaundementes and explication of the law not so much to prophane and wicked men as to the regenerate godly Against this vse of the Law some obiect that place Rom. 7. Ye are dead to the law by the body of Christ that yee should be vnto another euen vnto him that is raised vp from the dead that ye should bring forth fruite vnto God And Gal. 2 I through the lawe am dead to the lawe and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that that J nowe liue in the flesh I liue by the faith in the Sonne of God Hence they conclude If we be dead to the law and are Christs who now liueth in vs then is not our life nowe schooled and ruled by the direction of the lawe but by Christ only But seeing the Apostle himselfe saith Rom. 3.31 That the lawe is not made voide but established by faith this phrase to die vnto the law dooth not signifie to bee exempted from the obedience of the Lawe but to bee freed from condemnation and from the prouokement of sin which the Lawe worketh in the vnregenerate whereas we beeing engraffed into Christ enioy in him both a full satisfaction for our sinnes for which the Lawe condemned vs and the spirit of regeneration bending inclining our heartes not to an hatred of the Lawe wherewith they first did burne but to the studie and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That yee should bee vnto another who is raised vp from the dead that wee should bring forth fruite vnto God Againe wee are deliuered from the Law beeing dead vnto it wherein we were holden that we should serue in newnesse of spirit and not in the oldnesse of the letter In the other place Gal. 2. this is the Apostles meaning J through the Law to wit which accuseth sinnes and terrifieth the consciences of men am dead to the Lawe that is cease to seeke for righteousnesse in the Lawe and begin to seeke for it in Christ For this is it which he addeth J am crucified with Christ namely by the participation of Christs merit and the mortification of sinne that J might liue to God according to the will of God expressed in the Lawe For he liueth to God who obeieth God and honoreth him through his obedience But this the doctrine of the Lawe doth not woorke in nature nowe corrupted except wee passe from the Lawe to Christ by faith that hee maie liue in vs and wee in him that is that he may be effectual in vs through the working of his holy spirit first by suggesting speaking cōfort in our hearts of the remission of our sins then by making vs like vnto himselfe by regeneration that the Law may no longer condemne vs and cause wrath but wee may dilight in the law of God concerning the inner man Rom. 7. So then are wee deliuered from the Lawe and die to the Law so Christ liueth in vs that wee beginne to delight in the Law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in vs by his spirite than which was created by our nature darkened and ecclipsed by sinne and described in the law neither is there another spirite author of Gods lawe and worker of our conformity with God in our nature vncorrupted and restored They alleadge also that which is said Ier. 31.31 I wil make a new couenant with the house of Israel not according to the couenaunt that I made with their Fathers Heere they saie That God promiseth not to renue the old couenaunt which is the Law but to make a new which is the gospell Wherefore not the Law but the gospel onelie is to be taught in the church of Christ But it is manifest that the new couenant is not diuerse from the ould as touching the substantiall but onely as touching the accidental partes or conditions and circumstances thereof For although the old shadowes and darke types are taken awaie and a most cleare Doctrine of the prophecie and figures fulfilled by Christ hath succeeded the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old yet notwithstanding there was one and the same manner and waie both of obtaining saluation and of gods spirituall worship in times past that now is Vnto this beare witnesse the wordes themselues of the Prophet Ier I will write in their hearts my Lawe hee saith not another Lawe but the same which in times past I gaue them I wil be their God and they shal be my people J wil forgiue their iniquitie and wil remember their sinnes no more For these conditions of the couenaunt are found as well in the ould as in the new The difference only is that these are not the proper benefits of the Lawe but of the gospel which two parts of the old and new Testament the Prophet here opposeth one to the other calling the lawe the oulde couenaunt and the Gospel the new couenant as beeing the principal part of the couenant and therefore he ascribeth these blessings vnto the newe couenaunt because thereon depended whatsoeuer grace of God befel vnto the olde church and therein are those things more fully manifested exhibited by Christ which were also promised graunted in the old for Christ If then God will write the Law which was first written in tables of stone in the hearts of men in his new couenaunt he doth not abolish but establish the Law by the preaching of the Gospel whereby the harts of men are regenerated that they may begin to obey the Law and therefore hee deliuering heere a difference betweene the Law the Gospel doth so substitute the new couenant vnto the old as that he saith that that part of
or Decalogue is to bee vnderstoode according to the interpretation of the Scripture that is according to the exposition and declaration of the Prophets Christ his Apostles and not according to the sense and iudgement of man only or Philosophy We must ioine together the explication scattered euery where thoroughout the Scriptures and not stick onely vpon those short commandementes Neither doth Morall Philosophie suffice for interpretation thereof because it conteineth but a little part of the Lawe and this is one difference betweene Philosophie and the doctrine of the gospel which is deliuered in the church 2 The Decalog requireth in al the commaundementes obedience both external internal perfect not in parts onlie but also in degrees that is that we obey God not onely in al the duties prescribed but in the degrees also of those duties Cursed be he that abideth not in al. 3 The first commandement must be included and vnderstoode in al the rest that is the obedience of the first commandement must be the motiue and final cause of our obedience towardes the rest of the commaundementes otherwise it is not the worship of God but hypocrisie whatsoeuer we doe For we must doe al thinges which are deliuered and prescribed in the other commaundementes euen for the loue we beare to God and for the desire we haue to woorship him For except wee so doe them we doe them not according to the sentence and prescript of the Law neither doe we please God therein Wherefore the first commaundement of the Decalogue must sinne before and giue light as it were vnto all the other commaundementes both of the second and the first table bee included in them This rule is deliuered by the Apostle 1. Corinth 10.31 Whether therefore yee eate or drink or whatsoeuer yee doe doe al to the glorie of God By these two former rules many things are made more cleare and manifest namely That no man in this life perfourmeth entire and perfect obedience vnto the Lawe that the vertues of the vnregenerate are sins in the sight of God because they are neither ioined with inward obedience nor come from the obedience of the first commaundement neither are referred vnto it seeing they do not know the true God and therefore they are but a shadow of obedience and are hypocrisie which God most seuerely condemneth Isai 29.13 Because this people come neere vnto me with their mouth and honour me with their lips but haue remoued their heart far from me J wil again doe a marueilous work in this people Roman 14. Whatsoeuer is not of faith is sinne Moreouer by the these rules it is manifest that true obedience cannot be begunne but by faith through the knowledge of the Mediatour and the gift of the holie Ghost Acts. 15. Purifieng their harts by faith Galat 2. In that that I nowe liue in the flesh I liue by faith in the Sonne of God For God is not truely knowen or loued without faith in Christ Joh. 5. He that honoureth not the Sonne honoureth not the Father which hath sent him Againe by these rules it is declared that our obedience in this life seeing it is but begunne onelie cannot please God but through for the satisfaction of Christ imputed vnto vs. Eph. 1. He hath freelie made vs accepted in his beloued Lastly by them it is manifest that in true conuersion obedience is begunne according to al the commaundementes For who truly loueth god he submitteth himselfe without exception to al his commandements 1. Joh. 3.9 He that is born of God sinneth not 4 That wee maie iudge aright of the meaning of euerie commaundement or Law we must aboue al thinges consider the drift or end thereof For the end of the Law sheweth the meaning thereof and by the end we shall iudge aright and easilie of the meanes This rule also is of force in humane Lawes But we are to vnderstand it of the next and neerest end of the Law For not those thinges which are necessarie to the attaining of such endes as are remoued and a far off but those which are necessary to the attaining of the neerest and subordinate ends are to be comprised in the sentence and prescript of one Law which except it be obserued the sentence and substance of al or many Laws wil be brought al into one The furthest end and therefore the end of the whole Law is the worshippe of god It requireth therefore the whole obedience of the Law The end of the second table is the preseruation of the society of mankinde this requireth al the duties of the second table The end of the fift commaundement is the preseruation of ciuill order it compriseth therefore the duties of superiors towards inferiors and of inferiors towards superiours because without these ciuil order cannot be preserued 5 The same vertue is often in a diuerse respect commaunded in diuerse commandementes that is the same vertue is required for the performing of obedience vnto many commandementes This wee are to know least we in vaine trouble and vex our selues in distinguishing and placing the vertues As fortitude is a vertue both of the sixt and fift commaundement because it is required in a Magistrate who is to take vpon him the defence of others 6 The Lawe-giuer dooth in an affirmative commaundement comprehend the negatiue and contrariwise in a negatiue hee comprehendeth the affirmatiue that is in the commanding of vertues the forbidding of the contrary vices is conteined and so contrariwise 7 We must take heede that we restraine not the commandementes too much and take them too streitlie For they are so to be taken and vnderstoode as that in the generall all the specials be conteined and in the chiefe special the next allied specials and in the effect the causes and in one of the correlatiues the other also So when chastity is commaunded temperancy is also commaunded without which this effect is not When subiection which is the one relatiue is commaunded Magistracie also which is his correlatiue is commanded 8 The obedience or commaundementes of the second table yeeld vnto the obedience or commandements of the first table Obiection But the second commandement is like vnto the first Ans Jt is like 1. as concerning the kind of Moral worship 2. As concerning the kinde of punishment to wit euerlasting punishment whereunto they are subiect who breake the second as well as they who break the first 1. Ioh. 3. Lastly they are like as concerning their coherence and connexion because neither can bee kept without other For God is not loued except our neighbour be loued neither is our neighbour trulie loued except God be loued 1. Joh. 4. Hence also aunswere may be made to this obiection The second table must yeelde vnto the first Therefore ceremonies which are duties of the first table must be preferred before the duties of loue and charitie towardes our neighbour For the second table yeeldeth vnto the first in moral duties not in ceremonial
enchanters request 4 Superstition which is to attribute such effectes to certaine things or obseruations of gestures or woordes as depend not ether on natural or moral reason or on the word of God and either doe not at all follow and fall out or are wrought by the Diuels and other causes than those wherby they were thought to haue bin done Vnder this vice of superstition are comprehended South-saieng Leuit. 19.26 Isay 44.25 47 13. obseruations of dreames diuinations signes and predictions or foretellings of Wyzardes all which are by expresse wordes condemned in the Scriptures 5 Al trust and confidence which is reposed in creatures For this is manifestly repugnant to the true knowledge of one god to faith hope For trust and confidence is an honour due vnto god alone which who so translateth vnto creatures dooth in very deede imagine moe gods Wherefore god in his word doth vtterly condemne those Psal 46.2 Ier 17 5. Mat. 6.24 Eph. 5 5. who repose trust and confidence in things created as in men And also hee condemneth those which put their trust in their owne workes and in riches which al couetous men do and so vnder the name of this vice is couetousnes also comprehended 6 Jdolatrie which is most of all repugnaunt vnto the true knowledge of god and to faith Now there are two kinds of Jdolatrie 1. When another is woorshipped than that one true God This kinde of Idolatrie doth properly belong vnto the first commandement 2. When albeit the true God is worshipped yet neuerthelesse he is worshipped after another manner than God himselfe hath in the second commaundement and also commonlie in his word prescribed either by internal worship or by external worship or external rites and ceremonies This other kind of Idolatrie is forbidden in the second commaundement 7 The contempt of God which is to know those thinges of God which are true but not to bee moued thereby to loue him Vnto faith are repugnaunt of one side which offendeth in the defect of faith 1. Vnbeliefe which assenteth to such doctrine as is heard known concerning God 2. Doutfulnes which neither assenteth stedfastly to the doctrine of God neither dooth altogether gainsay it but beeing floting and wauering hath a weake inclination nowe to one part and now to another 3. Distrust which applieth not vnto it selfe the knowledge which it hath of God and his promises and doth through feare of Gods forsaking vs surcease the dooing of that it should doe 4. A dissembling or hypocritical faith 5. Temporarie faith or a reuolting from faith which is to yeeld an assent to the doctrine of the Church and to reioice in the knowledge thereof and to embrace it for a season but without any applying or full persuasion of the promise of Gods grace and without regeneration and therefore to be ouercome through temptations or other causes and so to cast away againe that assent and profession of godlines Mat. 13.20 He that receiued seed in the stonie ground is he which heareth the woorde and incontinentlie with ioy receiueth it Yet hath he no roote in himselfe and dureth but a season for as soone as tribulation or persecution commeth because of the word by and by hee is offended Acts. 8. Simon also beleeued and was baptized Heb. 6.4 Jt is impossible that they which were once lightened and haue tasted of the heauenlie gift c. Nowe amongest those which are repugnaunt vnto faith of the other side which offendeth in the excesse are 1. Tempting of God which is through an vnbeliefe or distrust or contempt of God and a trust or loue of our owne wisedome iustice or power and glorie to depart from gods woord or order and so to make trial of gods truth or power and stubbornly and proudly to prouoke god vnto anger Deut. 6 Mat 4. Thou shalt not tempt the Lord thy god Exod. 17.2 Moses saide vnto them why contend yee with me Wherefore doe ye tempt the Lord 1. Cor. 10.22 Do we prouoke the Lord to anger 2. Carnal securitie which is to liue without thinking of god and his will or of our owne infirmitie and daungers and without acknowledging or bewailing of our sinnes and without the feare of god and yet to promise vnto our selues an indemnitie from the anger of god and from punishment without faith or repentance This is often and most grieuously accused in the scripture Mat. 24. Christ speaketh of that securitie and carelesnes which shal bee at his second comming Psalm 36. Wickednes saith vnto the wicked man euen in mine heart that there is no feare of god before his eies For hee flattereth himselfe in his owne eies Psal 94.7 They saie the Lord shall not see neither wil the god of Jacob regarde it But this carnal securitie differeth from spiritual securitie because the carnal persisteth in sinnes and feareth not the anger of god and punishment because either it knoweth not mans weakenes and sinne and gods wrath or contemneth it But the spiritual securitie is a faith and hope which being ioined with true repentance without sinne and in feare of gods chastisements doth not yet fear gods forsaking because it is assured of gods vnchāgeable fauour towardes it Whereof it is spoken Rom. 8.31 Jf god be on our side who can be against vs Vnto Humilitie is opposed in the extremitie of excesse Pride or arrogancie which is to ascribe his giftes not to god but to his owne worthines or abilitie and therefore to stand in admiration of himselfe and his gifts not truely to feare god neither to acknowledge and bewaile his defects and so further to be aspiring to higher place and calling standing not vpon god but vpon his owne giftes to attribute also to himselfe those thinges which hee hath not to attempt thinges aboue his power and not belonging vnto his calling to contemne and debase others in respect of himselfe to beleeue none but to couet to excel and be eminent aboue others to referre his gifts and counsels principallie to his owne glorie to be angrie with god and men to fret and sume against god when his desires and counsels are hindered and also to accuse God of errour and vniustice if Gods counsels agree not with the iudgements and affections of men Vnto humility is opposed in the extremity of defect A faigned modestie or humility which is a double pride and it is to hunt after the praise and commendation of humility by denying of those thinges outwardly which yet a man dooth in his minde attribute vnto himselfe either truely or falsly and by refusing of those thinges which he most of all desireth and couertly laboreth to compasse Vnto patience in the extremity of defect impatience is contrary which is through the not knowing and distrust of Gods wisedome prouidence iustice and goodnes not to bee willing to obey God in suffering such aduersitie as he willeth vs to suffer and through griefe to fret against God or to do somewhat against
is agreeing vnto the true god only This kind of Idolatry is especially forbidden in the first commandement and furder also in some part in the third commandement 2 When mē er in the kind of woorshippe that is when worship or honour is imagined to be doone vnto the true god by some such woorke which himselfe hath not commanded This kind is properly condemned in this second commandement and is called will-worshippe or superstition They are saide to be superstitious whosoeuer ad humane inuētions to the commandements of God 2 Hypocrisie which is a pretending or faining true godlinesse and worship of God doing the external works commaunded by god whether morall or ceremoniall without true faith and conuersion This vice is depainted and described in these woordes by the Prophet Isaias This people come neere vnto me with their mouth and honour mee with their lips but haue remooued their heart far from me and their fear toward me was taught by the preceptes of men In the same words and those that followe and also euery where thoroughout the whole Scripture is hypocrisie condemned of the Lord. 3 Prophanenes which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internal external or else of some part of diuine worship This prophanenes is repugnant also to the whole worship of God in the first and second table Now let vs entreate a little more at large of superstition That Wil-worship whereof we before made mention is reprehended of the Lord in many places of holy Scripture So by Moses it is forbidden Deut. 12.8 Yee shall not doe after al these things that we do here this daie that is euerie mā whatsoeuer seeemeth good in his owne eies And in the end of the same chapter he saith Whatsoeuer I commaund you take heede you doe it thou shalt put nothing thereto nor take ought there-from It is also reprehended by Isaias whose woords before recited are alleadged by Christ himselfe Matth. 15.8 for the condemning of superstition or Wil-woorshippe The same is condemned also by Paul Col. 2.8 Beware least there be any man that spoile you through Philosophy and vaine deceite through the traditions of men according to the rudimentes of the world and not after Christ Obiection Such places and saiengs speak of the wicked and vngodlie commaundementes of men and of Mosaical and Jewish ceremonies Aunswere That this is false which is replied some demonstrances which are added vnto certaine places declare which also reiect those humane Lawes and ordinaunces that commaund any thing in regard of diuine worshippe which is not commaunded by God although the same be a thing in his own kind not forbidden of God So Christ reiecteth the Iewes tradition of washing of handes whereof he saith Matth. 15.11 That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man Hither also may that be referred which Christ speaketh 23.25 Wo be to you Scribes Pharisees Hypocrites for ye make cleane the vtter side of the cup and of the platter but within they are ful of briberie and excesse Now that these and the like thinges are lawful setting aside of an opinion of superstition in them the Apostle in sundry places doth shew Roman 14.6 He that obserueth the daie obserueth it to the Lord and he that obserueth not the daie obserueth it not to the Lord Hee that eateth eateth to the Lord for hee giueth god thanks and he that eateth not eateth not to the Lord and giueth God thankes Againe 1. Corinth 10.25 Whatsoeuer is sold in the shamble eate yee and aske no question for conscience sake For the earth is the Lords and al that therein is Wherefore they are not simplie so condemned but onely so far as they are prescribed for diuine worship In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those only who haue the gift of continēcy according as it is said of Christ Matth. 19 12. He that is able to receiue this let him receiue it For al men as in the same place Christ saith cannot receiue this thing saue they to whom it is giuen And this is the difference between things indifferent or of middle qualitie and those things which are properly the worshippe of god Which difference we must diligently obserue 1. Bicause when men faigne other worships of god in them they faigne another wil of god which is to faigne another god 2. Because by confounding of the true worshippe with false worships the true god is confounded with Idoles Rom. 14.23 which are worshipped with those worships inuēted by men 3. Because whatsoeuer is not of faith is sinne And when any man doth a thing as thereby to worship God his conscience not knowing whether God wil be worshipped after this manner or no he doth it not of faith but is ignoraunt and doubteth whether God be pleased or displeased with his work and therefore he presumeth to do that albeit it may displease god Wherefore hee dooth not thereby worship but contemne god OF TRADITIONS MOreouer that wee may make that difference of diuine worship and of things indifferent fully and wholy manifest and answere to an obiection of theirs who defend worshippes inuented by men with such places of Scripture as where god willeth vs to obey the commandements of mē we wil note and obserue that there are foure sorts of those things which men commaund 1. The ordinaunces of god which god wil that men propose vnto others to be obserued but not in their own name but in the name of god himselfe as being themselues the ministers and messengers not the autors thereof So the ministers of the church propound the heauenly doctrin of god to the church parents to their children Maisters to their scholers so Magistrates propound the commaundements of the Decalogue vnto their subects The obedince of these commaundementes is and is called Gods woorship because they are not humane ordinances but diuine which are necessarily to bee obeied although no autoritie or commaundement of any creature came thereto yea although all creatures should commaund the contrary Hither appertaine many places of Scripture As Prouer. 6.20 My Sonne keepe thy Fathers commaundement and forsake not thy Mothers instruction 1. Thessal 4.2 Yee know what commaundementes we gaue you by the Lord Iesus He therefore that despiseth these despiseth not man but god Matth. 23.2 The Scribes and Pharisees sit in Moses seate Al therefore whatsoeuer they bid you obserue that obserue and doe These and the like sayinges will vs to obey men as the ministers of god in these thinges which belong vnto the ministery that is which god by expresse commaundement hath testified that hee will haue published and commaunded by them but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure according as it is said Prouer. 36. Put
wil vs to desire it But God willeth vs to craue in this life and to desire the perfect fulfilling of the Law 1. Because he wil at length effectuate it in those that desire it therefore hee will giue it vs after this life if wee desire the same here truly and from our heart 2. That we may now goe forward in godlinesse and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. That by this desire of fulfilling the Lawe God maie exercise vs in repentance and obedience OF PRAIER THE chiefe Questions hereof are 1 What praier is and howe many sortes there are of praier 2 Why praier is necessary 3 What is required to true praier 4 What is the forme of praier by Christ prescribed 1 WHAT PRAIER IS AND HOW MANY SORTS OF PRAIER THERE ARE. PRaier is a petition ioyned with an ardent and earnest desire whether vttered in woords or not vttered whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and neede with humilitie and repentaunce and confession of our owne vnworthinesse made in true conuersion vnto God in a confidence and sure trust in gods promises for christs sake our Mediatour Saint Paul maketh mention of three sortes of praier 1. Petitions for good thinges 2. Deprecations against euill things 3. Jntercessions and requestes for others The General of these specials is Praier Likewise Jnuocation and Adoration But praier differeth notwithstanding from Inuocation Adoration For Adoration is often times taken for the whole worship of god because whō we woorship him we account for the true God But praier is a part of Inuocation for Jnuocation compriseth these two as a general his specials namely Petition or praier and thankes-giuing For Inuocation or to Inuocate on God is to craue of the true God any thing that is necessary both for the soule and body and to giue thanks for benefits receiued of him Thankefulnes or Thankesgiuing is an acknowledgement of a benefit receiued and a voluntary binding to the performaunce of duties mutuall possible and lawful Thankefulnes conteineth two things to wit truth and iustice 2 Why Praier is necessarie THE causes for which praier is necessary are these 1 The commandement of God because God hath commanded that wee call vpon him and will this way chiefely and principally be worshiped and magnified by vs. Psa 50.16 Call vpon me in the daie of trouble Luk. 11.2 When ye praie say Our Father c. By these wordes of Christ it furder appeareth that the tongue also is required to praier which we may proue also by other reasons 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end 2. Out of the aboundance of the heart the mouth speaketh 3 Wee are to doe it that others may follow our example 2 Our Necessitie and Want For wee receiue not of God those blessings which are necessarie for our safety and saluation except we aske them of him For God hath promised them to such only as aske them Nowe what wee speake of the necessitie of praier the same is also to bee saide of the necessitie of Thankesgiuing For without giuing of thanks we leese those thinges that are giuen receiue not such thinges as are to be giuen and are necessarie The necessitie of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or encreased in no man who doth not aske it no man hath faith who giueth not thankes for it and they which are endued with true faith aske the grace of God and they who haue tasted of gods grace shew themselues thankfull vnto God for it and doe more and more craue and desire it Rom. 5.5 The loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers For the holie Ghost is giuen to none but to him that desireth him 1 Obiection But we see the wicked also to receiue the gifts of the holie Ghost Therefore not onlie they that desire him receiue him Aunswere The wicked verily receiue manie gifts but not those principall giftes neither those that are proper to the Elect such as are faith repentance remission of sins regeneration and furder what giftes the wicked receiue those are not auaileable vnto them neither doe they receiue them to saluation Reply Jnfants craue not the holie ghost and yet they receiue him Aunswere The holy ghost is not giuen but to those that aske him that is to those of yeares and vnderstanding who are able to aske him But euen Infants also aske and craue the holy ghost after their manner hauing to wit in possibilitie an inclination to faith and therefore potentially they aske the holy Ghost or haue an inclination to aske him 2 Obiection The Effect is not before his cause But praiers are the effects of the holie Ghost in asmuch as no man can aske the Holie Ghost who hath not the holie Ghost and hee alone woorketh praier in vs Therefore the Holie Ghost is not receiued by praier but is in vs before praier and so by consequent he is not giuen to them onlie that aske him 1 Aunswere Whosoeuer hath not the holie ghost cannot aske him that is as concerning the encrease of him 2 The Effect is not before his cause that is in order and nature but in time they are both together For the holy Ghost is in vs according to nature before praier because we then first begin to desire him to aske him of God when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs yet he is not first in vs according to time For as soone as the holy Ghost is giuen we begin to desire his presence When God giueth his spirit at the same time they aske him vnto whome hee is giuen And the Holie Ghost is giuen to none but to him that desireth him for no man desireth him but he who hath in himselfe the beginning of him Whereas then it is said of Christ Luk. 11.13 How much more shall your Heauenlie Father giue the holie Ghost to them that desire him this must not be vnderstood of the encrease onely but also of the beginning of his giftes and graces 3 What is required to true praier THE conditions and circumstaunces of true praier are 1 A direction of it vnto the true God that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word by his workes of creation preseruation and redemption of the Church As wee haue receiued so are we baptized and as we are baptized so we beleeue and as we beleeue so wee adore and worship the
repentance Obiection 4. Paul obtained remission neither yet did he forgiue al of them their trespasser because he saith 2. Tim. 4.14 Alexander the Copper-smith hath done me much euil the Lord rewarde him according to his woorkes Therefore it is not necessarie that we shoulde forgiue Answere There is a threefold remission or forgiuing 1. Of reuenge This belongeth to all men because all men ought to remit and forgiue reuenge Hereof speaketh this petition and this Paul did forgiue Alexander 2. Of punishment This as all can not inflict so neither can all remit but neither they also vnto whom yet the same otherwise is committed ought alwaies to remit this but onely for certaine causes For God will haue the execution of his iustice and Lawe But Paul forgaue Alexander the punishment also as much as concerned himselfe yet hee will notwithstanding haue him punished of God but with a condition that is if hee persist in sinne 3. Of iudgement This is not alwaies remitted because it is written Mat. 10.16 Bee yee simple as Doues and wise as Serpents that is let vs not call him good who is euil or contrarily Wherefore we are also to reteine a true iudgement concerning others For God who forbiddeth lying will not haue vs to iudge of knaues that they are honest men but hee will haue vs to discerne the good from the bad THE SIXT PETITION AND leade vs not into temptation But deliuer vs from euill Here some make one some two petitions but we are not to striue so that nothing of the doctrine be taken away but that this be made plaine Now they are rather two partes of one petition Leade vs not into temptation is a petition of deliuerie from future euil Deliuer vs from euil is a petition of deliuerie froÌ„ present euil The special questions 1 What temptation is THERE are two causes of temptations The one is from God the other from the Diuel and the flesh The temptation wherby God tempteth vs is a tryal of our faith godlines and obedience by the Crosse and other encumbrances which are opposed to euery one that our faith patience and constancie may be manifested and made knowen both to our selues and others So God is said to haue tempted Abraham Ioseph Job Dauid The temptation whereby the Diuel and our flesh and the wicked also tempt vs is euerie soliciting to sinne which soliciting it selfe also is sinne So the Diuel tempted Iob that hee might seduce and withdrawe him from God whom hee had before loued and serued albeit the matter fell out otherwise than the Diuel would haue it Here is vnderstood by the name of temptation that temptation of God that is the trial of our faith godlines and patience which God worketh by whatsoeuer lets or hinderances of our saluation as by all euils by the Diuel the flesh our lusts the world afflictions calamities the crosse that our faith constancie and hope may bee made knowen vnto our selues others Obiection But God tempteth no man Aunswere God tempteth no man that is by soliciting him to sinne or euil but hee tempteth by proouing and trying vs. The Diuels the woorld our flesh tempt vs that is solicite vs to euils and withdrawe vs from God But God as he tempteth no man and yet is said to haue tempted Abraham Iob Dauid that is to haue tried their faith and constaâ—â—ie by afflictions the crosse so by the same he trieth our faith hope patience loue inuocation constancy whether we wil or no worship serue him also in afflictions Hereby we easily vnderstand seeing temptation is attributed vnto the Diuel to the corrupt lusts and inclinations of men in what sense God maie bee saide to tempt or not to tempt men For Satan tempteth both offering occasions of sinning without and instigating within to sinne thereby to drawe men headlong into destruction and to reproch God Corrupt inclinations tempt because they bend and are prone to actions by god forbidden But god tempteth not to destroy vs nor to cause vs to sin but to trie exercise vs when either hee sendeth calamity vpon vs or permitteth the Diuel or men or our flesh to prouoke inuite vs to sin hiding for a while his grace efficacy in preseruing ruling vs that our faith constaÌ„cy may be made more known apparant not verily vnto god himself as who froÌ„ euerlasting knoweth what how much it is and how much also hereafter it shall bee by his fauour and blessing but vnto our selues and others that so also a trust full persuasion of gods presence protection may be confirmed in vs by the examples of our deliueraunce and in others a desire of folowing our example may be kindled through the beholding of our perseuerance and that in al of vs maie be raised and stirred vp true gratitude and thankefulnes towards god who deliuereth his out of temptations So Gen. 22. God tempteth Abraham commaunding him to sacrifice his sonne Jsaack Exod. 15. He is said to haue tempted the people with want of water Exod. 16. Hee commandeth Manna to be gathered as much as was sufficient for euery daie that hee might tempt or prooue the people whether they woulde walk according to his Lawe or no. Deutr. 13. Hee is said to tempt the people by false Prophetes that he might know whether they loued him with al their heart and with al their soule 2. Chron. 32. Jn the embassage of the Princes of Babel god left Hezechia to tempt or try him and to know al that was in his heart Wherefore this praier which christ taught vs Lead vs not into temptation but deliuer vs from euil speaketh not simply of al trial manifestation of our faith and godlinesse vnto which also Dauid offereth himselfe of his owne accord Psal 26. saying Proue me O Lord and trie me examine my reines and mine heart And Saint Iames speaketh not of our triall but of our incitement to sinne cap. 1.13 Let no man saie when hee is tempted J am tempted of God for God cannot be tempted with euil neither tempteth he anie man But euery man is tempted when he is drawn awaie by his owne concupiscense and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death It is also hereby manifest how god punisheth the wicked or chastiseth or tempteth the godlie by euil spirites neither yet is hee the cause or partaker of those sinnes which the diuels commit For that by the wicked the wicked are punished or the good chastised or exercised it is the righteous and holy work of Gods diuine will but that the wicked execute the iudgement of God by sinning that commeth not so to passe by any fault of god himself but through the proper corruptioÌ„ of the wicked and such as themselues haue purchased god neither willing nor allowing nor working nor furthering their sinne but in his most iust iudgement only permitting it when exequuting