nor spirite but that good Angels are cogitations and motions raised by GOD in men or happie euents proceeding from GOD and bad Angels euil and wandring affections or lustes or purposes and deuises which come of the corruption of nature For except they were liuing substaunces and forcible in working they woulde not assume carrie and mooue bodies and visible shapes Moreouer the Scripture attributeth manie thinges to them euery where which agree not but to natures subsisting by themselues liuing and vnderstanding For the good Angels were those ministers by whom the lawe was deliuered in mount Sina Actes 7. Galat. 3. They shall come with Christ when he shal iudge the quicke and the dead Mat 25. They knowe not the daie of iudgement Mat. 24. They alwaies beholde the face of the father which is in heauen Math. 18.10 They reioice for the saluation of men Luke 2. and 15.1 Pet. 1. The elect shall be like vnto them Math. 22. Christ is made more excellent than the Angels Hebrewes 1. They defend the elect Psalm 34. But the euil Angels did not abide in the truth Iohn 8.44 They appeare amongest the children of god Iob. 1.6 They inuade and possesse the bodies of men and beastes Math. 8. They shall be punished with euerlasting torments Math. 25. Angels are also finite that is of a limited essence or nature 2 Angels finite both in nature and in properties and endewed with a certaine measure of strength and wisedome For although spirites are not circumscribed in a certaine compasse of place as bodies yet their substaunce is neither infinitelie extended neither in more places than one at the same time neither is able in wisedome or power or other properties to match and equall the immensnes of the Creator For they are saide to goe from one place to another and to be absent from one place when they are in another as Luk. 1. Act. 10. 12. Dan. 10. They were created by god of nothing 3 They were created in the verie beginning of the world Psal 148. Praise ye him al ye his Angels praise him al his armie For hee commaunded and they were created Col. 1.16 By him were all thinges created which are in heauen and which are in earth thinges visible and inuisible whether they bee thrones or dominions or principalities or powers c. Wherefore albeit in Moses there is no mention made Moses made mention of the Angels in general though not in particular in the storie of the creation seuerallie of Angels as who applying himself to the common capacitie of men especially recounteth the visible workes of god yet whenas he saith that heauen earth and al the host of them was created he implieth also Angels which both are these verie heauenly hosts and ministers of god and are often mentioned among them by Moses himselfe And whereas they are called Iob. 1. 38. The children of god it is not to be vnderstood of any coeternity and propagation of their substance out of god but of their creation and conformitie with god and of the mutuall loue betweene god and them as in like sort also may bee saide of men They were created al good and holy that is in their creation 4 They were created in holynes they were enriched with strength wisedome libertie of wil holines and righteousnes whereby they might be conformed and like to god as it is saide He sawe all that hee had made and lo it was verie good And of the good Angels it is said Psal 103.20 Ye his Angels that excell in strength that do his commaundement in obeying the voice of his word Mat. 18.10 Their Angels alwaies beholde the face of my father which is in heauen Mat. 22. The elect shall be in the resurrection as the Angels of god in heauen Luc. 9. they are called holie Likewise Isai 9. Seraphin that is flaming or shining namely with puritie and diuine wisedome and with the loue of god But of the bad Angels it is saide Iohn 8. Hee abode not in the truth And in the epistle of Iuda The Angels which kept not their first estate but left their owne habitation 5 And confirmed therein Now as these former to bee spirites finite created by God of nothing and created good and holie are in the Scripture deliuered as common both to good and bad Angels So also the Scripture deliuereth those things whereby a huge and exceeding difference appeareth betweene them For the good Angels by the especiall grace of their Creator were so confirmed and established in that sanctitie and blessednes wherein they were created that albeit they serue their Creator with an exceeding and most free wil yet can they neuer reuolt from him or fall from that state of righteousnesse and felicitie wherein they stand Wherefore 1. Tim. 5. They are called elect Angels Mat. 18. They are saide alwaies to beholde the face of the father Of those who are elected to euerlasting life it is said Math. 22. That they shal be like the Angels And this perseueraunce in their state they haue not by the peculiar excellencie and vertue of their nature as it is saide Iob. 4.18 He found no stedfastnes in his seruaunts and laid follie vpon his Angels But of the meere and free bountifulnes of God towards them by the sonne of God keeping and guiding them that they may be ioined to him as to their head and remaine together with elect men the euerlasting Church and Temple of God magnifiyng and praising God for euer Colos 1. All thinges consist in him Likewise Ephes 1. It hath pleased the father to gather together in one all thinges both which are in heauen and which are in earth in Christ 6 To worship and magnifie God The good Angels were both created and confirmed 1 Euerlastingly to knowe and magnifie God for his goodnesse and bountie towards them and mankind Psal 103. Praise the Lord al ye his hosts Isa 6.5 They crie Holie holie holie the Lord of hosts the whole earth is ful of his glory And Luc. 2. They laud praise God for the manifestation of the Messias 7 To be the ministers of God for the sauing of his chosen 2 To be the ministers of god for the accomplishing and maintaining of the safetie and saluation of the chosen when as God by them declareth his wil deliuereth the godly out of daungers defendeth them against the Diuels and wicked men Or also to punish the wicked who oppugne the Church Psalme 34.7 The Angel of the Lord pitcheth rounde about them that feare him and deliuereth them Psalm 91.11 He shall giue his Angels charge ouer thee to keepe thee in all thy waies They serue also for the wicked Nowe although the wicked also and reprobate are defended by the Angels and receiue other benefites not seldome at the handes of God as Iohn 5. When after the waters of Bethesda had been troubled by an Angel whosoeuer then first stepped in was made whole
of his disease Yet these benefites stretch no further than the commodities of this life and as other thinges which befall vnto the wicked in this life whether good or bad are turned to their destructiō but serue for the defence deliuery of the chosen for whose sakes God oftentimes like as he punisheth the wicked so also enricheth them with his benefits They are the ministers of the Elect by Christ The ministerie then and gard of Angels properly belongeth to the Saintes and chosen vnto whom that beeing lost by sinne is restored by the merite and benefite of Christ For hee is the heade of the Church which consisteth of Angels and men restoring that good will and coniunction which is betweene the members of the same bodie betweene men and Angels and vsing at his good pleasure the ministerie of Angels to safegard and defend his Eph. 1. That hee might gather together in one all thinges which are in heauen and in earth in Christ Psalme 97. and Hebrewes 1. Let all the Angels of god worship him Math. 13. Hee shall send his Angels Heb. 12.22 Ye are come vnto the mount Syon and to the Citie of the liuing god the celestiall Ierusalem and to the companie of innumerable Angels And Gen. 28.12 Iacob sawe a ladder which reached from earth to heauen on which the Lorde stoode and the Angels went vp and downe by it which signified Christ God man the Mediator Iohn 1.51 Ye shall see heauen open and the Angels of god ascending and descending vpon the sonne of man Now god doth manie things by Angels and sometimes by many together which he coulde as wel doe either without them Why God vseth the ministry of Angels beeing able to bring what hee will to passe whithout them or by anie one of them Partlie in fauour and regard of our infirmitie which vnlesse it see it selfe inuironed with many succours defences and instrumentes of his diuine power and bountifulnes falleth presently to doubting of the prouidence safegard and presence of god as it is manifest by the example of Elisaeus seruant 2. Kings 6. and by those consolations and incouragementes which promise vnto the Church the aid of Angels Partly to shewe his power also ouer his Angels who vseth their labour and ministerie as his pleasure Hereof 2. Thes 1. The Angels are called the powers of the lord Iesus when he shal shew himselfe frō heauen that is by whō he exerciseth his power Likewise Ep. 1. Colos 1. They are called principalities might powers dominions created by the sonne of God subiect vnto him being exalted at the right hand of God Because by them he sheweth and exerciseth his principalitie or rule might power and dominion Likewise Psalm 103. 148.1 King 22. Apoc. 19. The host of the Lord and the host of heauen Because both the number of them is huge and great and God ruleth ouer all of them as a Captain ouer his souldiours and doth by them whatsoeuer he will Hereof also are they called Cherubins that is flying or winged because they performe and execute with all readines and celeritie the hostes and commaundementes of god and doe each their owne partes and dueties Wherevpon wee pray Let thy will be done in earth as it is in heauen They are also called gods Psal 8. Heb. 2. Because the nature and Maiestie of god shineth in their strength vertues functions and maruelous woorkes Which is also signified both by the name of Gabriel that is the strength of god by the name of Raphael that is the medicine of god For the same cause also the name of Michael that is who is like god Dan. 10. 12. in the Epistle of Iude and in the Reuelation cap. 12. Is giuen to the son of God and an Angel who is called the Archangel either because the sonne of god is head of the Angels or because god doth according to that measure which seemeth best to him distribute his giftes to the Angels and shewe forth his powerfull operation by them Of euil spirits or Angels THEY which now are euill spirites or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnes and blessednesse wherewith the rest were yet notwithstanding by their own will that free therefore by their owne fault they auerted themselues from GOD and reuoulted from his loue and from obedience due vnto him so that they left the habitation of God and no longer continued their conformitie with God but euer burne with a horrible hatred of GOD and men and that they maie despite GOD force men to sinne and by force and sleightes attempt to cast all downe head-long into destruction 2. Pet. 2.4 God spared not the Angels that had sinned but cast them downe into hell and deliuered them into chaines of darkenesse to bee kept vnto damnation And Iude. The Angels which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great daie Ioh 8.44 Yee are of your father the Diuel and the lustes of your father yee will doe He was a murtherer from the beginning and abode not in the trueth When he speaketh a lie then speaketh hee of his owne for hee is a lyar and the father thereof 1. Iohn 3.8 Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning Iohn 13. Satan entered into Iudas Actes 5. Satan filled Ananias heart that hee shoulde lie vnto the holie Ghost and keepe awaie part of the price of the possession Ephes 2. According to the course of this woorlde and after the Prince that ruleth in the aire the spirite that nowe woorketh in the children of disobedience 2. Thessal 2. it is saide of Antichrist Whose comming is by the woorcking of Satan with all power and signes and lying woonders and in all deceiueablenesse of vnrighteousnesse among them that perishe because they receiued not the loue of the trueth that they might bee saued And therefore hee is called the wicked 1. Iohn 3.12 Caine which was of the wicked Ephes 6.16 That yee maie quench al the fierie dartes of the wicked And euerie where in the Scripture hee is called Satanas that is the aduersarie of god and men 1. Chronic 21.1 And Satan stoode vp against Israel and prouoked Dauid to nomber Israel And he is in like maner called Diabolus Diuel because hee depraueth the woorde of God and is a slanderer of men as in Paradise Iob. 1. 2. And the Dragon or old Serpent Reuel 12. 20. because speaking by a Serpent in Paradise he seduced mankind through his subtilty neither ceaseth he to seduce them stil Gen. 3.2 Cor. 11. Apoc. 12. The great Dragon that olde Serpent called the diuell and satan was cast out which deceiueth all the world Again The accuser of our brethren which accused them before our GOD day and night And Cap. 9. he
is most absurd or hee was this from the beginning of the worlde Heb. 3. Hee is made the builder of the house whereof Moses also was a part Hebr. 13. Iesus Christ yesterdaie and to daie and the same for euer Our Second aunswere is by denying their interpretation For Saint Iohn there speaketh of the first creation Which we shewe First Because he speaketh of the second afterwardes As manie as receiued him to them hee gaue power to be the Sennes of God Likewise Of his fulnesse haue all wee receiued and againe Grace and trueth came by Iesus Christ Now he therefore setteth down the first creation before because both creations are the worke of the same That therefore he might shew that the second creation was wrought by the woorde it was necessarie for him to teach that the first also was wrought by it For the same is the Creatour and repairer of the worlde Secondly Because he saith the world was made by him Reply The woorlde heere is taken for the Church Aunswere No for hee addeth And the woorlde knewe him not The same woorlde which was made by him knewe him not Therefore hee meaneth the wicked whether elect or reprobate Thirdly other places demonstrate the same Iohn 5.17 My Father woorketh hitherto and I woorke Wherefore both of them from the beginning of the woorlde woorke the workes of both creations In the same place verse 19. Whatsoeuer thinges the Father dooth the same thinges dooth the Sonne also And vers 20. The Father sheweth him all thinges whatsoeuer hee himselfe dooth Therefore not onlie the workes of the second creation but also of the first creation preseruation and administration of the world In the same place it is said As the Father quickeneth so the Sonne quickeneth whom he wil. But the Father was from the very beginning the giuer of corporal spirituall life Col. 1.16.17 By him were all things created which are in heauen and which are on earth thinges visible and inuisible whether they be thrones or dominions or principalities or powers all thinges were created by him and for him And hee is before al thinges and in him al things consist Thus farre of the first creation that which followeth speaketh of the second creation Reply 1. All these speake of the instauration of the Church Answer No. Because that comprehendeth also the Angels Reply 2. The Angels also were restored by Christ and ioined to their head Auns But the new creation is called a restoring from sinne death to righteousnesse and life this agreeth not to the Angels Reply Heb. 1.2 By whom also he made the worldes The worlds that is the new Church Aunswere 1 God made the old also by him because it is one Church hauing one head and foundation 2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed in that place signifieth in Scripture the world not the Church And faâ—der when it is there added Bearing vp al thinges by his mighty worde those words speak of the preseruation not only of the Church but of al things And moreouer he rendereth a cause why he is the heire not only of the Church but of all Creatures namely because he is the creatour preseruer of all thinges Heb. 1.10 Thou Lord in the beginning hast established the earth the heauens are the works of thine hands Reply In these wordes he conuerteth his speach to the Father to prooue that he was able by his power to lift vp the Sonne to diuine maiestie Aunswere This is â—â—â—mpudent shift and elusion 1 Because it is saide before But vnto the Sonne which appertaineth to both places of the Psalme cited by the Apostle 2 Because the Psalme dooth entreat of Christes kingdome and therefore those words which there are spoken of the Lord are to be vnderstood next immediatly of his person secondarily and mediately of the father Reply 1. If he made all thinges then then father made them not by him Aunswere Both he made them and they were made by him Ioh. 5. Whatsoeuer things the Father dooth the same dooth the Sonne also And yet the father dooth them by him Reply 2. The creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of thingeâ—â—s not attributed vnto Christ Aunswere He is not comparâ—d with the creatures in any proportion but without proportion This the place it selfe of the Psalme prooueth â—he heauens shall perish but thou doost remaine Reply 3 Iâ— hee were creatour and equall with the Father hee could not sittâ— at his right hand Aunswere Wee may inuert this and saâ— of the contrarie rather if he were not equal he could not sitte at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heauen earth Phil. 2.6 who beeing in the forme of god thought it no robberie to be equal with God Isay 45.23 Thus saith the Lorde that created heauen Euerie knee shall bowe vnto me This is saide of Christ Rom. 14.11 Phil. 2 10. Againe Isay 48.12 I am I am the first and I am the last My hand hath laide the foundation of the earth and my right hand hath spanned the heauens when I call them they stand vppe together These wordes Christ applieth vnto himselfe Reuelat. 1.18 and 22.23 In it was life In the word was life and the life was the light of men Wee interpret That the sonne of God is by himselfe the life as is the Father and the fountaine giuer and maintainer of al life as wel corporall and temporall as spirituall and eternall in all from the verie beginning of the world Iohn 5. He hath giuen to the Sonne to haue life in himselfe as the father hath life in himselfe They conster it That the man Iesus is the quickener or giuer of life because in him is the life of all that no man without him and all by him are saued These are their words Vnto which we reply If hee giue eternall life to all so that no man hath is without him Therefore either no man was quickened before hee was borne of Mary which were absurd or hee was the quickner giuer of life from the beginning Euen as Ioh. affirmeth this of him as beeing verified in him also before hee was made fleshe Neither can this be vnderstood onely of his merit whereby hee deserued this life for men For that life is in him signifieth that hee is by his efficacie and effectuall woorking the quickner and reuiuer as himselfe expoundeth it Iohn 5. and 10. and the aduersaries themselues confesse So are wee also to vnderstand his illightening of men that is the knowledge of God the author whereof hee was in all euen from the beginning as himselfe saith No man knoweth the Father but the Sonne and hee to whome the Sonne will reueile him And Iohn Baptist saith No man hath seene God at ANY TIME the Sonne hath declared him And the light shineth in the darckenes
and to cast away the wicked A threefould consolation therefore haue wee by the second comming and iudgement of Christ 1 From the person 2 From his promise 3 From the finall cause and end The fourth cause why hee commeth iudge is the iustice of God because they haue dealt contumeliously with the sonne of man Zach. 12.10 They shall looke vpon him whom they haue pearced Obiection Christ saith Ioh. 12.47 That he came not to iudge In his first comming he came not to iudge the woorlde but in his second comming he commeth to that end For a man must be iudge 1 Because he must iudge men Therefore he must bee beheld of all But God is inuisible 2 That he may the more confound the wicked his enimies who shal be forced to behold him their iudge whom they haue so much withstood 4 Whence and whither Christ shall come WEE looke for our iudge Christ from heauen For whither the Apostles sawe him ascend from thence shall he come 2. Thess 1.7 The Lord Iesus shal shew himselfe from heauen with his mightie Angels Mat. 26.64 Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God come in the clouds of the Heauen From heauen then where hee sitteth at Gods right hand not out of the aire or the sea or the earth For as yee haue seene him go into heauen so shall hee come Acts. 1.11 shal he descend into the clouds that is he shall descend from heauen visiblie into this region of the aire as he did indeed visibly ascend These thinges are necessarily proposed that the Church may know whence to expect their iudge For as hee wil haue knowen whither he is ascended so also will hee haue it knowen whence hee shall come againe that he might thereby signifie that hee hath not laid away that humane nature which he tooke 5 How Christ shall come to iudgement 1 THE dead shall bee raised and the liuing chaunged 2. The woorlde shall bee dissolued by fier 3. Hee shall come sodainlie to comfort his And hee shall come 1 Truelie visibly and locallie not imaginarilie Matth. 24.30 They shall see the Sonne of man comming in the cloudes of the heauen and so shall know him to be God by his visible maiesty Zach. 12.10 They shall looke vpon him whome they haue pearced 2. Hee shall come furnished and prepared with glorie and diuine maiestie with all the Angels with the voice and trump of the Archangel with diuine power to raise the deade and to separate the godly from the wicked and to cast these into euerlasting tormentes but to glorifie them for euer Matth. 16.27 The sonne of man shal come in the glorie of the Father that is he shal come furnished with a heauenly multitude of Angels and full of maiesty and that not by necessity but by his power and authoritie shewing himselfe to bee lord ouer al creatures and that with such glorie as onely agreeth and is proper vnto the Father Whereupon withall is gathered that christ is not a secondarie god but the second person of the Godhead equal with the Father For God wil not giue his glory to any other 6 Whom Christ shal iudge HE shal iudge all men both quicke and deade and also the wicked Angels Now men are called quicke or dead in respect of the state which goeth before the iudgement As they which shal remaine aliue vntil the daie of iudgement are called the quicke and liuing All the rest except these are called the dead and these at the daie of iudgement shall rise the other which remaine then aliue shall bee chaunged Which chaunge shall bee vnto them insteede of death and so wee shal al appeare before the iudgement seate of Christ Obiection But hee that beleeueth in the Son shall not come into iudgement and so it followeth that al shall not bee iudged Aunswere Hee that beleeueth shall not come into the iudgement of condemnation but shall come into the iudgement of absolution Wherefore we shal be iudged as the woord Iudgement is more largely taken for both condemnation and absolution The Diuels shal not then bee iudged that is condemned but they shal be iudged in respect of the publishing of the iudgement already passed on them as also in respect of the aggrauating of the iudgement The Prince of this worlde saith Christ Iohn 16.11 is alreadie iudged and condemned Therefore he shal not then be iudged Aunswere The Diuel is alreadie iudged but that onely 1. By the decree of God 2. Jn the worde of God 3. Jn his owne conscience 4. As touching the beginning of his condemnation But then he shall bee so iudged hauing the sentence proclaimed publickly on him that he shall not bee able to attempt any thing more against God and the Church 7 What shall bee the Sentence and exequution of iudgement SENTENCE shal be giueÌ„ which also we did touch before in the second Question on the wicked principally according to the Law yet so as it shal bee with the approbation of the Gospel Sentence shal bee giuen on the godly principallie according to the Gospell yet so that the Lawe shal allowe and like of it The Elect shall heare their sentence out of the Gospell according to the merit of Christ apprehended of them by faith the testimonies of which faith shal be good workes The execution of the Sentence giuen shall bee 1. By the vertue and diuine power of Christ For the dead shall bee raised at the hearing of Christes voice the liuing shal be chaunged and their mortal bodies shall be made immortall and shall bee gathered from the fower costes of the worlde 2. By the ministerie of Angels For by them Christ shal gather the godlie and the wicked as by those reapers by whome also he shal separate the godly from the wicked and this not as if hee had neede of the Angels ministery but thereby to shewe himselfe to be Lord of the Angels But this is no impotency or want of power but a part of Christes glorie before whose tribunal al we being so gathered by the Angels seuered â—hal stand 1. The world heauen earth shal bee dissolued by fier at the execution of this iudgemeÌ„t there shal be a change of this present state a purifieng of the creatures but not any consuming of them 4. This change as also the comming iudgement of the Lord shall come sodainely the wicked standing still where they shall saie Peace Peace 5. There shall be a casting of the wicked into euerlasting paines and an aduauncing of the godlie to euerlasting happinesse and glorie For then shal Christ perfectlie glorifie vs and shal take vs vnto himselfe Iohn 14.3 J wil come againe and receiue you vnto my selfe 1. Thessal 4.17 Wee shall bee caught vp with them also in the cloudes to meete the Lord in the aire and so shal wee euer be with the Lorde The wicked shall bee cast apart from the Godlie with the Diuels
necessities of al men 6 Christ saith Luk. 15.10 That the Angels of God reioice for one sinner that conuerteth Therefore the Angels beholde the hearts of men The same is likewise prooued of the Angels out of Daniel cap. 9. and 10. Therefore the Angels beeing in heauen beholde repentaunce in mens heartes which are on earth Aunswere A cause is ill gathered and concluded of an effect when that effect may come of other causes For it is not necessary that Angels should know those things by the beholding of mens harts which they may know either by effects or by signes tokens or by diuine testimony reuelation For it agreeth not to the Angels onely but vnto all the godly also on earth to reioice for the conuersion of one sinner neither yet do they behold the hearts of men 7 The soule of the rich glutton sawe from hell Abraham and Lazarus being in heauen implored Abrahams help and knew the state of his brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth Ans First they do amisse to take that properly which Christ spake allegoricallie and by way of parable in translating his speech from corporall thinges vnto spiritual things not thereby to shewe that these are like vnto them but by applying his speech as might best fit our capacity to aduertise vs of the state of the godlie and wicked after this life For soules haue not either bosomes wherein to receiue one another or eies to lift vp or tonges to be dried with thirst or fingers to dip into water neither doe they vse any mutual parly or conference from hell and heauen Christes purpose therefore is by these figures of words to expresse the thoughts affections tormēts state of the wicked abiding in paines after this life Moreouer were it so that these things had been in such wise done as they are reported against which yet the very words themselues are yet could nought be hence prooued for the beholding of minds neither yet for the knowledge of all external things For neither Abraham nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other but to haue knowledge of them by speech And Stephen also being on earth saw Christ being in heauen and Paul heard Christ speaking from heauen neither yet doe al the Saintes see or hear what is done in heauen neither did Stephen and Paul see or heare these things at al times 8 Christ according to his humanity maketh request vnto the Father for vs all and therefore according to his humanitie hee knoweth the desire necessities of them that cal vpon him in all places at al times Wherefore the saints also haue communicated vnto them from God the beholding of harts the hearing of praiers Ans The example is vnlike For the humane vnderstanding and mind of Christ vnderstandeth and knoweth and his bodilie eares and eies also heare and see al things whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his godhead which sheweth them vnto his humanitie vnited thereunto or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisedome of the God-head neither doth he know by any transfused vertue into him the thoughts of mindes and hearts For of the measure of knowledge conuenient for his manhood it is said Mar. 13.32 Of that day and houre knoweth no man no not the Angels which are in heauen neither the Sonne himselfe saue the Father Of the reueiling of the secrets of men vnto him by his diuinity it is said Mar. 2.8 When Jesus perceiued in his spirit that thus they thought with themselues c. But nowe that all things are reueiled vnto Angels and Saints which are reueiled vnto the humane vnderstanding of Christ by his God-head they will neuer be able to prooue out of the Scripture For Christs humane nature dooth excell and surpasse in wisedome all Angels and men both in respect of the personall vnion thereof because it is vnited to his God-head and also by reason of his Mediatourship which office his humanity beareth executeth together with his diuinity yet so that there is still kept in the administratiō thereof the difference of both natures Wherefore this example of Christ doth not proue that the Saints know al things either by beholding the things themselues or by diuine reuelation from God 9 Jn the diuine essence shine all the Jmages and formes of things But the Angels and Saints departed behold the essence of God Mat. 5 18. Therefore they behold in God al thinges which we doe suffer and thinke Aunswere First the Maior proposition which they put is doubtfull and vncertaine For it is manifest that God knoweth all thinges and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges but whether that vnderstanding of things doth so shine in God that it may bee also beheld of creatures this verilie they haue not as yet prooued out of Scripture Secondly neither is the Minor true namely That the blessed behold the essence of God whereof it is saide No man hath seene God at any time Iohn 1. Lastly albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge an immediate manifestation of God whatsoeuer it is yet wee are not to imagine that they naturally know all things that are in God For then should their wisedome be infinite that is equal vnto Gods wisedome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of iudgement Likewise 1. Pet. 1. Jnto which the Angels desire to looke And Ephes 3.10 To the intent that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God They profit therefore and encrease in the knowledge of wisedome and of the counsels of God by the very exequution and contemplation of Gods woorkes Nowe seeing that which they speake of is no naturall but a voluntarie glasse or rather a diuine manifestation or illightening that is the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome but God according to his good wil and pleasure doth manifest communicate vnto euery one such a part thereof as seemeth good vnto him as it is said No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne wil reueile him we affirme therefore the inuocation of Saints so long to want a ground and foundation so to be superstitious and idolatrous vntill they shewe out of
Samaritan was moued rather by humane theÌ„ diuine Testimonies to imbrace it it caÌ„not therof be gathered that the certainty of the holy scripture depeÌ„deth on no other Testimonies or that by no other wee are assured of it because that that some are moued especially by humane voices to reuereÌ„ce it commeth not therof to passe for that the Scripture is not maintained by any other authority but it chaunceth through the fault and weaknes of them who sticking vpon humane records do not feel as yet or vnderstaÌ„d diuine An image and example of these degrees of faith is in the storie of the Samaritan woman Iohn 4. For many of the Samaritans are said to haue beleeued in Christ because of the speech of the woman who testified that he had told her whatsoeuer shee had done But after that they had had Christ with theÌ„ for two daies many more beleeued because of his owne speech and they said vnto the woman Now we beleeue not because of thy saying for we haue heard him our selues 2 The Emulation of the Iewes and know that this is indeed the Christ the Sauiour of the world Al men come not by the same occasions nor haue not the same beginninges vnto faith Rom. 11. Paul saith that saluation was come vnto the Gentiles and that he did magnifie his ministerie that the Iewes might bee prouoked to follow the Gentiles In the first of Peter cap. 3. 3 The honestie of wiues wiues are willed to be subiect vnto their husbandes that eueÌ„ they which obey not the woord may without the woord be wonne by the conuersation of the wiues while they behold their pure coÌ„uersation which is with feare Euen then as the Samaritans were moued first by the speech of the woman to beleeue in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeue though the woman hold her peace so also may it bee that they which are not as yet conuerted or are but weaklings may be moued especiallie by the Churches testimonie as which runneth more into their eies to giue credence vnto the Scripture who yet neuerthelesse after they are once illuminated with a more plentifull light of faith do find by experience that they are confirmed by a far superior and more certain testimonie that the Scripture is the woord of God and do know by the force and euidence of it that they must keepe their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heauen preach vnto you otherwise theÌ„ that which we haue preached vnto you Gal. 1. The conclusion of the first part let him bee accursed By these thinges therefore it may bee vnderstood that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation and yet the autoritie of the holy Scripture not to hang vpon it but that out of the Scripture it selfe rather wee must learn by what argumentes wee may bee brought to know that it was deliuered from God Because that God himselfe doth witnes it and also such is the force and quality of that heauenly doctrine that although all men should gainsay it yet it would not be any otherwise more manifestly certainly knowen to bee the voice of God then by it selfe The 2. part Arguments shewing the certaâ—ntie of the scripture But least any man may thinke that by any argumentes which eueÌ„ reason by a naturall light iudgeth to bee sound without the singular grace of the spirite this may bee wrought in the mindes of the wicked as either to obey the truth or to leaue off to reproch it first hee must remember that the arguments or testimonies are of two sortes which shew the certainty of Christian religion and maintaine the autority of the Scripture For there is but one onely testimonie which is appropriated vnto them alone who are regenerated by the Spirit of Christ and vnto them alone is it knowen the force of which testimonie is so great that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also forcibly inclineth and moueth our hartes to the embracing and following of it Other testimonies whatsoeuer may bee brought they are vnderstood indeed both of the godly and the wicked and do compell their consciences to confes that this religion rather than others is pleasing vnto God that it came from him but vnlesse that one other come also which is knoweÌ„ of the godly alone these testimonies wil neuer bring to pas that meÌ„ shal embrace the truth although it be knowen vnto them The arguments therfore which shew the truth certainty of the scripture are these 1 The puritie of doctrine 1 Puritie and perfectnes of doctrine For wee haue the pure perfect doctrine as of the Gospel so also of the Law Now other sectes haue not both the tables of the Law perfect the first many haue in part the second but in some part also and that stained with many lies 2 The Gospel it self 2 The Gospel shewing our deliuerance Because it yeeldeth sure consolatioÌ„ to mens consciences shewing the onely way of escaping sin death The nature of man was not created to destruction Wherfore that doctrine which sheweth deliuerie without violating the iustice of God is vndoubtedly true certain 3 The antiquity of this doctrine 3 Antiquity because it is found to be most auncient partly by conference For if wee confer this with other doctrines wee shall find it to be pure and most true as deliuered from God from which men afterwardes fell away Other sectes haue sprung vp at other times and again haue perished this hath continued though it hath bin mightily oppugned by her enimies 4 Miracles proper vnto the Church 4 Miracles which tend to the same end that they may declare confirme this doctrine 1 Obiection Others also haue miracles Aunswere It is not true For albeit mention is made also of some miracles of the heathen it is said of Antichrist and false prophets that they shall woorke signes and great woonders so that the verie elect themselues if it were possible should be seduced yet these neither in number nor in greatnes are equall vnto the miracles of the Church and by the ende for which they are done it may easily be discerned that they are not wrought by any diuine power Wherefore there is a double difference especially by which true miracles are seuered from false For first those miracles which are vaunted of by the enemies of the church are such They differ 1 In the substance as without changing the course and order of nature may bee done by the sleightes iuglings of men or diuels seeme therefore to others to be miracles because they perceiue not the causes of them 2
honesty But the good worke in the godly is freely adorned not only with temporall but also with eternall benefites that also because it pleaseth him in our mediator Math. 5.16 not only thereby to inuite others to honestie according to that of Christs So let your light shine before meÌ„ that they may see your good works glorifie your father which is in heauen Wherefore the good works of the godly are ofteÌ„times in the old testameÌ„t shadowed by an acceptable incense wherewith God is honored pleased And godlines as the Apostle saith hath the promise of this life the life to come 7. Good works in the vnregenerat make only to the mitigatioÌ„ of their punishments that they may not suffer more grieuous pains as other wicked persons doe but the good workes of the godly doe not only serue for this that they may suffer lighter and easier punishments but also that they may be quite freed from all euill Thinges indifferent in themselues may bee also sinnes by an accident that is How things in themselves indifferent by an accident become sinne if they be done with offence or without faith For whatsoeuer is done without faith is sinne Vnto the pure all thinges indeede are pure but it is euill for the man which eateth with offence Out of these and the like places is this diuision taken For when the Apostle saith that all thinges are vncleane to the vncleane and wicked he intimateth also that those thinges which of themselues are good are notwithstanding vncleane or sinnes vnto the wicked In all these diuisions it is affirmed that also in the â—aintes of God is sinne Wherefore we must hold the difference betweene the sinnes of the regenerat and the vnregenerat There are diuers sinnes truely in the Saintes as 1. Originall sinne 2. Many actuall sinnes as of ignoraunce omission infirmitie 3. Some also fall into errors which fight with the foundation it selfe or into sinnes against their conscience for which they leese a good conscience comfort many giftes of the holy Ghost and should be condemned except they did repent But neuertheles very much doe the regenerate in sinning differ from the wicked 1. Because the purpose of God is to keepe the godly for euer 2. In the godly there is assured certain repentance in the ende 3. In the very sins themselues is the true beginning of faith sometimes more sometimes lesse and the godly so resist and striue against sinne that they fall not without repentance into errors against their conscience and repugnant to the foundation 4. What are the causes of sinne 1 SOme deriue the original of sin from the destinie of the start Men seeke the cause of sinne any where rather than where it is saying I sin because I was borne vnder an vnlucky Planet 2 Others when they sinne and are rebuked for their sinne they make answere Not I but the Deuill was in fault that I committed this deede 3 Others leauing excuses directly cast the fault vpon God saying God would haue it so for if he would not I should not haue sinned 4 Others when God say they might haue hindered me and yet did not himselfe is the author of my sinne It is no newe thing for men to sharpen their blasphemous tongue against God For our first Parentes when they had sinned and were accused of their sinne by God they translate and passe ouer the fault committed from themselues to others neither ingenuously confesse the truth Adam returneth the fault not so much vpon his wife as vpon God himselfe The woman saith he which thou gauest to be with me she gaue me of the tree and I did eate as if hee shoulde say except thou hadst ioined her to me I had not sinned But the Lord gaue him not his wife that shee shoulde be an occasion of euill vnto him but that it might be the better and more comfortable for him The woman simply imputeth the fault to the Deuill saying The Serpent beguiled me and I did eate These are the most false and corrupt iudgements concerning the originall of sinne impious and detestable whereby the maiestie truth and iustice of God is grieuously offended Destinie no cause of sinne 1. They who make destinie a cloake for sinne 1. define destinie to bee a linked order thorough all aeternitie and a certaine perpetuall necessitie of intents and workes according to the counsailes of God or according to the euill planets Now if you aske them who made the planets they haue not ought to aunswere but God Therefore these men lay their euill to Gods charge But such a destinie did not all the founder Philosophers maintain much lesse ChristiaÌ„s 2. S. Austine against two epistles of the Pelagians vnto Boniface lib. 2. cap. 6. They saith he who hold destinie maintain that not only actions euents but also our willes themselues depend of the position of the planets at the time of euery ones conception or natiuitie which they call constellations But the grace of God surpasseth not onely all the starres and all the heauens but also all the Angels Let vs conclude these things with the word of the Lord by his Prophet Ieremy pronouncing to this sense Thus saith the Lorde Learne not the way of the heathen bee not afraid for the signs of heauen though the heathen be afraid of such for the customes of the people are vaine Wherefore that the Astrologers call the planet of Saturne vnmercifull sharpe and cruell and the planet of Venus fauourable and gentle it is the vanity of vanities For the starres haue no force of dooing good or ill And therefore the fault of sinners ought not to be imputed vnto them 2. That the Deuill is not the onely author of sinne who when as we commit sinne shoulde beare alone the blame of the sinne and our selues be free from fault The Deuill not the onely autor of sinne it is most of all declared in this that he is able to induce and entice a man to euill but not to compell him For God keepeth vnder the Deuill by his power that he cannot doe what he will but onely what and so much as God permitteth him Nay he hath not so much as power ouer filthie swine much lesse ouer the most noble soules of men He hath indeede a subtilty and great force in perswading but God is stronger who also neuer ceaseth himself to put good motions into mans minde Neither permitteth he more to Satan than he maketh profitable for man Which we may see in that most holy man Iob in the example of Paul and in his wordes God is faithfull which will not suffer you to be tempted aboue that you be able Wherefore they are vain men who vnloade the blame of their wickednes on the Deuils shoulders It remaineth that we shew God no cause of sinne that also God is not the author of sin Gen. 1. 2. God saw those things which he had made and they
onely from an outwarde cause beside or against the nature of that which is mooued Nowe such an impulsion falleth not into the will but God moueth it leading and bringing it on as it were by obiects to choose that which he will For the facultie or abilitie and power of the will cannot be brought into act that is to shewe and expresse it selfe without an obiect and We are liue and mooue in God Acts. 17. But to bee mooued of no other cause but of himselfe onelie Necessity taketh not away liberty of will in vs. this is exceeding and infinite perfection and libertie agreeing to God alone which the creature cannot desire much-lesse arrogate and challenge vnto it selfe without notorious blasphemie Further it maie easilie be shewed that the necessitie or immutabilitie which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to choose or refuse an obiect thought of by the mind doth not at al withstand or hinder the libertie of will First because this necessitie doth not take awaie This necessitie proceedeth froÌ„ Gods woorking in vs which rather preserueth thiâ— libertie Absolute necessity doth not take awaie in God greater libertie muchlesse can a lesse absolute necessity take away a lesse liberty in vs. but effectuateth and preserueth the iudgement of the minde free or voluntarie assent of the will in asmuch as god doth cause woorke in men both the notions and election of obiects Secondly Because God albeit hee is by nature that is by exceeding and absolute necessitie good and hath begotten his sonne and had his holie spirite from all eternitie yet will he not by a constrained but most free-will be liue be blessed and good haue his sonne and holie spirite and will all his purposes and works to be good and iust although it be impossible that hee shoulde will anie thing contrarie to these which hee hath already determined If then this absolute necessitie of willing things in God doth not take awaie euen the greatest libertie there is no doubt but that necessitie which is but onelie conditionall that is according to the decree and gouernment of god doth not take awaie that libertie which agreeth vnto the creatures that is iudgement and election free and voluntarie Thirdly Angels saints in heauen haue greater liberty of will and yet greater necessity The holie Angels and blessed men in the celestiall life euen by our aduersaries owne confession are endued with greater libertie of will than we are in this life But they necessarily wil those things onelie which are right and iust and hate and abhorre all thinges whatsoeuer are euill and vniust because they are made such of god and so established by him and are so illuminated and guided by the holy ghost that they cannot otherwise will or work neither by this necessitie of willing those thinges which are good and pleasing to god is the liberty of will taken away or diminished in them but rather is encreased and confirmed as who with al willingnesse choose and doe those thinges onely which are iust Fourthly It is shewed by many testimonies of scripture Many paces of Scripture coÌ„firm the necessity of those actions the liberty of which yet both we and our adueâ—â—ries acknowledge that the wils voluntary actions of good and wicked men which our aduersaries mantaine to be and to haue beene free and we also according to the right meaning of this worde Libertie do willinglie confesse are so guided by the secret and vnchangeable purpose of god that they neither can nor could either doe or be otherwise Wherefore either so many manifest places of scripture must be denied or openly corrupted or it must be graunted that one and the same action of the will is free contingent in respect of the will and necessary in respect of Gods gouernment Contingent effects leese not their contingencie by reason of any necessitie imported by Gods decree The same is to be saide of the effectes of the will which are in respect therof contingent that is free and might as well not bee doone as be done Fiftly it is declared by manie places of scripture that all contigent effectes doe retaine their contingencie which they haue from the nature of their causes although they bee done by the vnchaungeable determination of the purpose or prouidence of God But all voluntarie effectes or motions are contingent in respect of the will which by nature was like able to haue doone the plaine contrarie vnto them They therefore retaine their contingencie that is their libertie for this is the contingencie of the actions of the will although they be so determined of by gods wil that there can be no other The reason of the Maior in this argument is for that GOD so mooueth the second causes and by them bringeth to passe what hee will that in the meane season by his prouidence hee dooth not destroy or abolish their nature which hee gaue them at their creation but rather preserueth and nourisheth it so that as concerning their nature some woorcke contingently some necessarily although in respect of the libertie of Gods purpose all woorke contingently and in respect of the vnchaungeablenesse of his decreee all woork necessarily so as they doe For when GOD by the rising of the Sunne lighteneth the woorlde he maketh not the Sunne so as if beeing risen it did not necessarily lighten or were apt by nature not to lighten and yet is it in the power of God either to chaunge the nature of the Sunne or that remaining as it is not to lighten the woorlde as hee shewed in Aegypt and at the passion of Christ In like manner when the Quailes light at the Tentes of the Israelites and the Rauens carrie meate to Elias and one Sparrowe falleth on the ground GOD doth not make the nature of these liuing creatures such as coulde not bee carried else-where and yet that they can haue no other motion than that which they haue by reason of the will of God interposed and comming betweene the Scripture plainly affirmeth Whereof it is manifest that as in other thinges which work contingently their contingency so in the wil the liberty which is giuen it of God is not taken away but rather preserued by gods gouernment Nowe then if our aduersaries in their argument vnderstand that Liberty which consisteth in the deliberation of the minde and free assent of the wil wee doe not onely graunt but also better mainetaine than they the liberty of will in all actions thereof and so the Maior of their argument shall bee false to witte that those things which are done by the vnchaungeable decree of God are not done by the free will of men and Angels For this libertie the prouidence of God doth so not hinder but rather establish and confirme that without this that liberty cannot so much as be for God both keepeth his order which he appointed
from that obedience by her owne proper and free motion if hope or shewe of any good to come by defecting were offered vnto it Or shorter thus Before the fall it was such a power in man as that he was able to will and yeeld perfect obedience to be coÌ„formable to god to make choice of that coÌ„formity And further was able if he listed to forsake that conformity Or to be yet shorter Man before his fall had perfect libertie either to continue good or to fall Before the fall there was a fitnes and aptitude in man to choose good or euill and man was perfectly conformed to god because hee was made to the Image of God Again All things which God made were very good Now that there was in our first Parentes some weakenes ioined with perfect knowledge and obedience of God which might bee ouercome by the greatnes and force of some temptation Man though most free yet not so strong but he might fall God not assisting him the euent it selfe doth euidently inough declare And that by the especial purpose of god there was not so much grace bestowed vpon our first Parentes as thereby they were not able to be seduced by the tentation of Satan and bee moued to sinne the Apostle witnesseth Rom. 11. when he saith God hath shut vp al in vnbeleefe that he might haue mercie on all Likewise Rom. 9. sayâ—â—g That the vessels of wrath are prepared of god to destruction â—e sheweth that god therefore suffered mankind to fall because it seemed good to him not onelie to declare his mercy towards his chosen but his anger also and power and iustice in punishing the reprobate Furthermore whereas nothing is done without the euerlasting most good purpose counsel of god the fall also of our first Parents may be so much the lesse exempted from it by how much the more god had precisely exactly determined from euerlasting concerning his chiefe work euen mankind what he would haue done Lastly the creature can by no meanes retaine that righteousnes and conformitie with God except God who gaue it keep it neither can he leese it if god will haue it kept according to these sayings Iames. 1. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights Iohn 1. In it was life and the life was the light of men which lighteth euery man that commeth into the world Psalm 51. Take not away thy holy spirite from me Psalm 104. If thou hide thy face they are troubled 2. Tim. 2. The foundation of god remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Math. 22. In the resurrection they are as the Angels of god in heauen As then man could not haue fallen except god had withdrawen his hand and not so forceably and effectually affected his will ruled it in temptation so neither could he persist in integrity when hee was tempted except god had sustained and confirmed him euen as hee confirmed the blessed Angels that they shoulde not defect and fall away together with the other Apostataes Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sinne neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternal counsell and will of God Humane reason fansiyng her owne wit in deriuing the blame of sinne from herselfe The causes of humane reason refuted which lay the fault of the first sinne on God when shee heareth these thinges is troubled and keepeth a stirre and faineth many absurdities to folow except such a libertie of doing well or euil be giuen to man that his perseuerance or falling depend of his own will alone First that God was the cause of that first sinne and by consequent of all other sinnes as which came all of the first fall Likewise that he was the cause of the sinne of the Diuel seducing man especiallie seeing the first sinne is not to bee accounted a punishment as other sinnes for no sin had gone before How the first sinne might be a punishment vnto t selfe to that end permitted of God which should be punished with that sinne and therefore seeing God coulde not will that as a punishment he may seem to haue willed it as a sinne But although there be nothing to the contrarie why sinne may not be the punishment euen of it selfe whereas in the same action both the creature depriuing himselfe of that conformitie which he had with God might sinne and god depriuing him of that good which hee of his owne accorde casteth away might punish as it is said of couetousnes Syrach 14. There is nothing worse than when one enuieth himselfe and this is a rewarde of his wickednes Yet notwithstanding there are other ends besides punishment for which it was conuenient for God to will the action both of the Diuell of man God woulde the temptation of man which was done by the Diuell as a tryal of man by which it might be made manifest Other endes and causes why God would the action though not the sinne both of Satan and Adam whether hee woulde perseuere in true pietie towardes God Euen as God himselfe doth tempt Abraham immediatly when hee commaundeth him to doe that which yet hee woulde not haue done God would that assent of man by which he did yeelde vnto the Diuell against the will of God as a manifestation of the weakenesse and feeblenesse of the creature which cannot keepe the giftes wherewith hee was adorned by God without Gods especiall instinct and aide Likewise He woulde haue this done as an occasion or a waie to manifest his iustice and seueritie in punishing and his mercie in sauing sinners As Exod. 9. Rom. 9. Nowe God respecting and willing these thinges in that perswasion and enticement of Satan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not wil it neither cause it but iustly permitted and suffered it to be done For first whatsoeuer things God doth they are alwaies iust 2. He was not bounde vnto man to preserue and confirme him in goodnes 3. He would haue man to be tempted and to fall that he might trie mans perseuerance in true pietie towards God 4. That he might manifest the weakenes of the creature 5. That this fall might be an occasion and way to manifest Gods iustice and mercie These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free will except he had equall power as well to persist in obedience as to fal the consequence is not of force because they reason from an ill definition of mans libertie which they imagine cannot stand if it be determined and ruled by God But the whole scripture
so the worke of god that the will of man is not only the obiect but the instrument also of gods working an agent by it own force giuen it of god in producing an effect in that the wil is not only passiue but both actiue passiue for as much as it is to this end moued of the spirite to worke that it self might do that which God wil worke by it which also so commeth to passe in all the good actions of the will euen as in ill actions also when it is incited either by the Diuel or other causes it self is not in the mean season idle Wherefore in Ezechiel it is added 36. I wil cause you to walke in my Statutes and yee shall keepe my Iudgements and doe them The fourth degree of libertie is in man perfectlie regenerated after his glorification The fourth degree of libertie is in man perfectlie regenerated after his glorification or after this life In this libertie the will shal be only free to choose good and not to choose euill this shal be the perfect libertie of our wil by which we shall not only not sin but shall abhorre nothing more than sin also shal not be able to sin anie more The reasons hereof are these Because in the mind shal shine the perfect knowledge of god his will in the wil heart a most perfect exceeding inclination to obeie god an exceeding loue of god a ioy resting in god an agreeablenes or conformitie with god Wherefore no place shal be for ignorance for errour or any doubting of God yea or for the least stubbornes against God Lastly That conformitie in the elect of all their inward powers and faculties with God and the effectuall guiding of the holie Ghost shal bee continued to all eternitie For the blessed Saints are neuer forsaken but continuallie ruled by the holie Ghost in all their actions in the celestiall life For which cause it cannot possiblie bee that any motions or actions of man there shoulde once swarue from rightnesse And therefore it is said Math. 22. They are as the Angels of god in heauen This last degree of libertie after mans glorification greater than the first before his fall because this excludeth all possibility of falling the other did not Neither by this meanes is the libertie of will taken away or diminished but is truely confirmed and perfected in the blessed Angels men for as much as both the vnderstanding is free from al error ignorance and doubtfulnes and lightened with the perfect knowledge of god and the heart and wil free from all stubbornes and without all soliciting or suggestiō to withstand god is carried with an exceeding loue of god and an alacrity to obey the knowen will of god And hence it appeareth also how much more excellent our state shal be than was Adams before his fall Adam truely before his fall was perfectly conformed to god but he could wil both good euil and therefore had some infirmity ioined with his excellent gifts euē a power to depart from god leese his gifts that is he was changeablie good But we shall not be able but to will good onely And as the wicked are onely carried to euill because they are wicked so shal we also only loue chuse good because we shal be good It shal be then impossible for vs to will any euill Because wee shal bee preserued by gods grace in that perfect liberty of wil that is we shal be vnchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in god and his creatures The vse of this doctrine concerning the diuersities of libertie which is in God and in man and of the diuerse degrees of mans libertie and in diuers states and degrees of mans nature deliuered hitherto out of the scripture should be manifest knowen in the Church for many waighty causes 1. That this glorie may be giuen to god that he alone is the most free agent whose libertie and wisedome dependeth of no other and that all the creatures are subiect to his gouernement 2. That we may remember that they who wittinglie and willinglie sin or haue cast themselues into a necessitie of sinning are not at al excused and so not god but their own wils declining of their own accord from gods commandements to be the cause of their sins 3. That we may know god alone to be of himself vnchangeably good the fountain of goodnes but no creature to be able neither to haue nor to keep more goodnes than god of his free goodnes wil work keep in him therefore we must desire it of him ascribe it receiued to him 4. That we knowing god to be a most free gouernor of al things may confesse that he is able for his glory our safety to change those things which seeme most vnchangeable 5. That wee knowing from what excellencie of our nature wee haue fallen by our owne fault may the more deplore and bewaile our vnthankefulnes and magnifie Gods mercie who aduaunceth and lifteth vs vp euen to a greater excellencie 6. That knowing the miserie and naughtines of our nature and disposition if once god forsake vs we may be humbled in his sight and ardentlie desire to wade and come out of these euils 7. That hauing knowledge of that libertie into the which the sonne of god restoreth vs wee may the more desire his benefites and be thankefull vnto him for them 8. That knowing we are by the mercie of god alone seuered from them that perish that we rather than they might bee conuerted wee bee not lifted vp with an opinion of our owne goodnes or wisedome but ascribe the whole benefite of our iustification and saluation not to anie cause appearing in vs but to the mercie of god alone 9. That acknowledging the vveakenes and corruption vvhich remaineth euen in vs regenerated vve may seeke for iustification in Christ alone and may vvithstand those euils 10. That knovving our selues not to be able to stand against tentations vvithout the singular assistance of the holie spirite vve may ardently and dailie desire to bee preserued and guided by god 11. That vnderstanding that vve are not preserued against our vvils but with our wils we may wrastle with tentations indeuour to make our calling and election sure 12. That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel and ministerie of the Church vve may imbrace earnestlie and desirouslie the vse thereof OF EVILS OF PVNISHMENT IN this question also we are to speake of the effects of sinne that is of the other part of mans miserie euen of the euill of paine and punishment It is saide that God doth most grieuouslie most iustlie and most certainelie punish sinne Most grieuouslie for the greatnes of sin because the infinite good is offēded thereby Most iustlie because euery sin violateth
mutatiō before that original beginning of the motions mutations of nature For god wil from euerlasting to euerlasting that al should then begin haue their moueing mutation beeing when this beginning was made There is therefore an ambiguity in the word quietnes For we grant the Maior as concerning that quietnesse which signifieth a priuation in the subiect that is taken away by motion But the maior is false if it meane such a quietnesse as is an absolute denial of the being of motion This is takē away not by motion but by the wil of god which alone without second causes any motion beginneth motion 4 Ob. If time be eternal then motion also is eternal for time is the measure of motion Time as it is taken for the measure of motion is not eternal wherby we iudge how long or short al motiō is But time is eternal because euery instant or point of time is the end of that time which went before the beginning of that which followeth Therefore also motion is from euerlasting Auns The appellation of time heere is ambiguous or doubtfull and therefore causeth a double aunswere For if time bee taken onelie for the measure of some motion the Maior is true but if it be takē for the during of any thing the Maior is false as it is manifest in the during of quietnesse which during also is time So also eternity is time without any mutation of the thing which is eternall So the Minor also is true as concerning duration but as concerning the measuring of motion it is false Neither is it furthered by the argument which is adioined concerning an instant For the first instant or moment wherein any motion beginneth may bee also without any precedent motion for otherwise wee shoulde bee faine to say that all euen the shortest motions of all thinges were from euerlasting And that instant is onely the beginning or first point or indiuisible moment wherein time by the will of God beganne to flowe or multiply but it is not the end of any time forepast So the first point in a line hath only line after it not also before it that is it is the beginning of the line not also the end Heauen is not corrupted naturally but by the power of God 5 Obiection Whatsoeuer hath a beginning hath also an ending The celestiall bodies haue no ending Therefore they had no beginning Aunswere The Maior is to bee distinguished Whatsoeuer hath a beginning naturally by motion or alteration of a preexistent subiect hath an ending also and is corrupted to witte naturally by motion The celestial bodies are not corrupted that is naturally for they haue not a matter which is capeable of another forme Therefore they had no beginning that is by naturall motion For by order of nature corruption followeth the generation of one thing out of another Nowe although heauen is not corrupted naturally yet is it corruptible by the absolute power of GOD woorking without anie motion For the omnipotencie of the Creatour is able most freely either to preserue in the same state or to chaunge or to bring to nothing as well those things which he formeth out of other things as which hee produceth out of nothing 6 Obiection God is eternal Heauen is the pallace and seat of god Therefore heauen is eternal Answere It doth not follow For first there are foure termes in this Syllogisme For God is one thing and the pallace and seat of god another thing which is not god In like maner the body is the seat of the soule But it followeth not hereof that the body is a spirituall intelligent immortall essence because the soule is Secondly heauen is the seat of God not properly nor necessarily because God as being an infinite essence is in al thinges and without althings Lib. 1. de Coelo cap. 9. And Aristotle himselfe witnesseth that hee is without heauen Therefore hee can bee though heauen bee not neither needeth he this Tabernacle But hee is saide to dwell in heauen though hee fill all thinges with his essence and power 1. Because hee is aboue all thinges and the Lorde and ruler of all 2. Because hee exhibiteth there his glorie maiestie and grace more clearly and fullie to be beheld and enioied of the blessed Angels and men than heere on earth Against the first aunswere the Vbiquetaries replie in Aristotles behalfe on this manner Heauē is the place of the blessednes of the elect but not god himself or blessednesse The blessednesse of GOD is not without GOD but is GOD himselfe Heauen is the blessednesse of GOD not anie place Therefore heauen is GOD himselfe Answere 1. Not onlie Aristotle but the sacred scripture also doth eueriewhere distinguish heauen from god as the thing made from the maker thereof and also opposeth heauen to earth so that it affirmeth earth to bee below and heauen aboue vs where GOD communicateth himselfe and his blessednesse vnto the elect more clearelie and fullie than on earth Heauen saith GOD himselfe is my seat and earth my footestoole Wherefore although heauen were somewhere taken for heauenly blessednesse yet might it not bee heereof inferred that heauen properlie is not a place wherein the elect enioie and shall for euer enioie that blessednesse For also hell sometimes signifieth hellish pains yet so that it excludeth not the place where the wicked beeing truely seuered from the Godlie shall suffer those paines and tormentes 2. The Minor is false if heauen bee taken for that blessednesse which is GOD himselfe beeing sufficient vnto himselfe in all thinges For heauen is a thing created and finite that blessednesse is increate and immense And if it bee vnderstoode of a created blessednesse which is in vs communicated from GOD there are foure termes in the Syllogisme For the Maior proposition speaketh of an increated blessednesse which is the verie essence of GOD neither is communicated at anie time to anie creature The external respects and relations of God are not the mutation or perfection of God but of the creature 7 Obiection Hee that is Lorde in possession is happier than hee which is Lord onlie in possibilitie But GOD before the creation was onelie in possibilitie Lorde Therefore hee is made happier by the creation But this is absurd Therefore the woorlde was from euerlasting Aunswere He is happier that is Lord in possession true if by the actual dominion and gouernement there arise anie more good vnto him than hee had before But vnto GOD by reason of his exceeding great perfection simplenesse and immutabilitie there coulde or can nothing at all come by his creation and dominion ouer his creatures For the respectes and appellations of Creatour Lorde Sauiour Redeemer Father of mankinde and the like which GOD in time assumeth vnto him doe not appertaine to Gods essence but signifie the beginninges and mutations of creatures that is GOD is termed creatour not of anie newe action or forme that is in
are free from these paines that is hee speaketh of felicity and liberty which is not in Hell Whereupon also it is clear that Christ spake this to the Theefe not of his God-head but of that which suffered which was his soul For the godhead was with the Theefe neither did Christ suffer or was deliuered as touching his God-heade but as touching his soule Lastly Christ descended not into Hell locally as touching his bodie because his body was in the graue neither rose from any other place but from the graue It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell Aunswere 2 Albeit it were true that Christ descended locally into Hell yet hee shoulde not haue descended for this cause which they imagine as namely to deliuer the Fathers Which also is prooued by this reason If Christ descended locally into Hel he descended either to suffer or to deliuer Not to suffer because now all thinges were finished on the Crosse as christ himselfe also hanging on the Crosse said Jt is finished He descended not to deliuer the Fathers 1 Because he did this before in suffering for them on earth 2 Hee did the same by the power and efficacie of his God-heade from the verie beginning of the worlde not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo Therefore they could not be deliuered thence As it is saide Luk. 16.46 Betweene you and vs there is a great gulfe set so that they which would go from hence to you cannot neither can they come from thence to vs. And in the same place Lazarus is said to bee in Abrahams bosome not in Limbo The soules of the iust are in the hand of God 3 Objection Christ indeede did not descend into Hell either to suffer or to deliuer but as some wil to shewe the Diuell and Death his victorie and so to strike a terrour into them Which they say is confirmed by that place of Peter 1. Pet. 3.19 By the which he also went preached vnto the spirits that are in prison which were in time passed disobedient Answere That for this cause Christ descended into Hell is not found in scripture that place of Peter is thus to be vnderstood Christ went that is beeing sent from the beginning of the Father vnto the Church by his spirite that is by his God-head and vnto the spirites that are now in prison that is in Hell hee preached in time passed when as yet they liued were disobedient namely before the flud and in the time of Noah inuiting them to repentance So is also another saieng of Peter to be vnderstood 1. Pet. 4.6 The Gospel was also preached vnto the dead That is vnto those which are now dead or were then dead when Peter wrote this and who then liued when the Gospel was preached vnto them Reply Christ descended into the lowest partes of the earth Ephes 4.9 Therefore to Hell Aunswere Into the lowest partes of the earth that is into the earth which is the lowest part of the world This interpretation is prooued by the scope and drift of the Apostle who maketh in that place an opposition of christs great glory his great humiliation But were it so that these places which some alleage for to establish this opinion were to be vnderstood of a locall descension of Christ into Hell yet would they not make for them but rather for the papists who teach That christ preached vnto the Fathers in Hell and thence deliuered them Now if these testimonies help not the Papists muchlesse wil they helpe them For it is certaine that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell This opinion indeed is not impious or vngodly is approoued by manie of the Fathers but yet I leaue it because it is not grounded on anie firme reasons and contrarie reasons are at hand easie to be had For 1. Christ himselfe said which testimonies haue now often beene recited This daie shalt thou bee with mee in Paradise Father into thy hands I commend my spirite Againe It is finished 2. Jf hee descended to triumph this Article should bee the beginning of his glorification But it is not likelie that Christ tooke the beginning of his glorification in hell For it is apparent by the opposition of the Article following That christes Descension was the lowest degree of his humiliation And yet I confesse withall that christ stroke a great terrour into the Diuels but that was by his death whereby hee disarmed and vanquished the Diuel sin and death THE THIRD DAY HE ROSE AGAINE FROM THE DEAD I Beleeue that Christ shooke off death from himselfe quickened his deade body reunited his bodie vnto his soule restored vnto himselfe a blessed celestial and glorious life and that by his owne proper power The chiefe Questions of christs resurrection are 1 Whether Christ rose againe 2 How he rose 3 For what cause he rose 4 The fruit of his resurrection 1 WHETHER CHRIST ROSE AGAINE THat Christ rose againe is prooued by the testimonies of Angels weomen Euangelistes Apostles and other Saintes who after his resurrection sawe him felt him and talked with him And wee were to beleeue the Apostles in respect of the authority which they had from heauen although they had not seene him 2 HOW CHRIST ROSE CHRIST rose first by his owne power euen by his Godheade Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Ioh. 10.18 I haue power to laie downe my soule and haue power to take it vp againe Ioh. 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Obiection But the Father raised him Rom. 4.24 Therefore hee raised not himselfe Aunswere The Father raised the Sonne by the Son himselfe not as by an instrument but as by another person of the same essence and power with the Father The Sonne is raised of the Father by himselfe Himselfe hath raised vp himselfe by his spirite Secondlie Iesus Christ true God and man rose according to that nature according to which he suffered namelie according to his humane nature euen the true humane nature and the same in essence and properties and that not deified but glorified al infirmities thereof beeing done away Luk. 24.39 Behold my handes and my feete for it is I my selfe handle me and see me for a spirit hath not flesh and bones as yee see mee haue And truely nothing else coulde rise againe but that which had fallen The same bodie therefore which fell did rise againe which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour who should merit for vs a communicating and participation of those benefits which we had lost by sin who should restore the same vnto vs and applie them to euerie one Againe except Christes fleshe hadde risen neither shoulde ours rise
be taken awaie the effect likewise is taken awaie The wages of sinne is death Further if he hath abolished death and that by a sufficient satisfaction for our sinnes which satisfaction hee hath shewed and declared by his resurrection to bee sufficient it is certaine that his resurrection is a most certaine testimonie of our resurrection for he hauing perfourmed a sufficient satisfaction for the sinnes of his members the members cannot remaine in death But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members Therefore Christes resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam receiued blessinge◠for himselfe and all his posteritie and lost the same from all So Christ the second Adam receiued life and al other giftes for himselfe and others and therefore also will communicate eternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ hee shall woorke also the same in vs which in our Head he did For the spirit is alwaies like neither dooth he woorke in the Head and sleepe in the members Therefore seeing Christ hath raised himselfe vp by his spirite for the dead he wil verilie also raise vs vp For if hee raised himselfe vp beeing dead much more shal he bee able beeing aliue to raise vs vp 5. Because Christ is man for execept hee were man we shoulde haue no hope of the resurretion of our flesh For by man came resurrection 1. Cor. 15.21 Obiection 1. Then the wicked shall not rise againe because christes resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godlie onelie Aunswere There be other causes for which the wicked shal rise again euē for the iust iudgement of God whereby he hath appointed them to eternall paines For the same thing maie haue moe effectes and diuerse causes Obiection 2 These are the benefites of his death therefore not of his resurrection Aunswere They are of his death as by it he deserued them of his resurrection in respect of the application of his benefites Hee beeing rich was made poore and beeing poore was made rich againe that he might enrich vs. Obiection 3. The effect is not before the cause The cause of these benefites which is his resurrection was not before the first resurrection therefore neither the effect that is the benefites themselues Aunswere The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacie and vertue it was in the olde Testament For then also were men receiued into fauour they were endued with the holie Ghost and receiued the other benefits but for and by the Mediator which was in time appointed to be humbled and glorified The last though not the least fruite of christes resurrection is The consummation and perfecting of all his benefites and the glorifieng of his church For christ did therefore die and is therefore risen and hath therefore perfectlie deliuered vs from sinne that wee may bee ioint-heires with him of his kingdome Coloss 1.18 Hee is the first borne of the dead Rom. 8.17 Wee are the heires of God and heires annexed with Christ He shal conforme vs and make vs like vnto himselfe because we liue by the same spirit whereby he dooth And this spirite is not vnlike himselfe Rom. 8.11 Jf the spirite of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies because that his spirit dwelleth in you Ioh. 14.3 I wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Now in this we obserue That the whole humiliation of the Mediatour doth not dure for euer For it was enough that hee suffered once but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming endureth for euer Christ therefore rose that is by his owne proper vertue and power brought againe and returned his soule vnto his bodie that both soule and bodie might bee deliuered from al ignominie and infirmitie and be adorned with immortalitie and perfect glorie That is 1. Hee recalled his soule vnto his bodie 2. But both yet beeing now glorified and freed from infirmities 3. By his owne proper power he receiued his soule I beleeue then that Christ is raised from the dead that is that he therefore rose againe from the dead that hee might make vs partakers of his righteousnesse sanctification glorification which hee purchased for vs by his merite Seeing therefore Christ is risen it is manifest that hee is declared to bee the Sonne of God and as touching his humanitie is endowed with that glory which becommeth the nature of the Sonne of God and further that he endueth vs also with his spirite regenerateth vs by the vertue of his spirite and wil at length consummate and perfect the new life begun in vs and make vs compartners of the same his glory felicity and euerlasting life HE ASCENDED INTO HEAVEN CHRISTS Ascension into heauen is a locall true and visible translation and remoouing of Christs bodie into that heauen which is about all visible heauens to that light which is not to be come vnto to the right hand of God where he now is and remaineth and whence he shall returne to iudgement The chiefe Questions of Christs Ascension into heauen 1 Whither or to what place christ ascended 2 How he ascended 3 Wherefore he ascended 4 What is the difference betweene christs Ascension ours 5 What are the fruites of christs Ascension 1 WHITHER CHRIST ASCENDED IESVS Christ man when he was together with his Disciples in Bethania fourty daies after his resurrection after he had often prooued and confirmed his resurrection his true fleshe and humanity vnto his Apostles ascended in their sight into heauen Heauen in Scripture signifieth 1 The aire 2 The Skieye region and celestiall Spheres 3 The place of the blessed which is that space immense most lightsome glorious without and aboue the whole world and the visible heauen where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwel there because there dooth his glorie especially appeare vnto the blessed Angels men It is called the new world paradise the bosome of Abraham This heauen is not euerie where Luk. 16.26 Betweene you and vs there is a great gulfe set so that they which would go from hence to you can not neither can they come from thence to vs. In this third signification is heauen here taken Christ then ascended into Heauen that is was caried vp into the place of the blessed Act. 2.2 The Holie Ghost came from Heauen in the day of Pentecost 2. King 2.11 Elias was taken vp into Heauen 2. Cor. 12.2 Paul maketh mention of the third Heauen Coloss 3.1 Seeke those thinges which are aboue
where Christ sitteth at the right hand of God Nowe that Heauen is so to be taken in this place is prooued both by the former testimonies and also by that saying of christ Ioh. 14.2 In my fathers house are many dwelling places that is many mansions in which we may dwell and remaine Likewise this of the Apostle Phil. 3.20 Our conuersation is in Heauen Obiect But we conuerse on earth Therefore Heauen is in the earth Auns Our conuersation is in Heauen first in respect of the hope certaintie we haue thereof Secondly in respect of the inchoation or beginning which we haue here of that heauenlie life which is to be consummated in the world to come Into this heaueÌ„ that is into the house of God al the Blessed christ ascended because he ascended far aboue all Heauens Eph. 4.10 He was made higher than the heauens And Steephen witnesseth Act. 7.56 Behold I see the heauens open the son of man standing at the right hand of God Hee saw with his bodily eies endewed from aboue with a new seeing force sharpnesse beyond and through all the visible Heauens Christ in the same humane nature in which he had bin annihilated and humbled Act. 1.11 He was taken vp into Heauen God would therefore haue vs knowe the place whereinto Christ ascended 1 That it might be apparant that Christ is true man and that hee vanished not away but did continue and shall continue for euer true man 2 That we might know whither our cogitations were to be conuerted and where we ought to inuocate and call vpon him and that so Idolatrie might be auoided That we might know our dwelling place into which christ wil bring vs and in which we shal conuerse and dwell with Christ Wherefore Christs ascension is a local true and visible translation or remoouing of Christs bodie from earth into heauen which is aboue all visible heauens to the light that none can attaine vnto to Gods right hande where hee now is and whence hee shall come to iudgement Act. 1.11 Hee shal so come as yee haue seene him goe into heauen 2 Howe Christ ascended into Heauen CHrist ascended into Heauen first not simplie but in respect of his humane nature onely that the very same which was borne of the virgin dead buried and which rose againe Obiect 1 He that euer is in heauen did not ascend into heauen for then he should haue beene some time out of heauen But the Sonne of man euer was in heauen Therefore he did not ascend Auns Hee that euer was in heauen as touching that whereby he was euer there that is his Diuinity did not ascend and so we grant Christ according to his Diuinity not to haue ascended for that was before in Heauen as when Christ was on earth the same did not therefore leaue heauen So when hee is now in Heauen his Diuinitie doth not therefore depart from vs. Obiection 2 That which descended did also ascend His Diuinity did descend Therefore it did also ascend Aunswere The signification of descending is not here proper His diuinitie is said to haue descended that is to haue opened manifested it selfe in a place where before it had not 2 He ascended locally or bodily that is truly going from one place to another He translated his human nature froÌ„ a lower place by a reall most proper translation or remoouing which could not haue bin don if he had bin in body euery where 3 He tooke or lifted vp his humane nature into heauen and by his proper power and vertue entered into the possession of heauenly glory Obiect 3. That which is not in any place is euerie-where Christ is not in any place because he is ascended aboue and beyond the visible heauen beyond which there is not any place Therefore Christ is euerie where Ans First we deny the same to bee euerywhere which is not in any pâ—ace For the highest or fardest heauen iâ— not in any place neither yet is it euery-where But this is spoken of a natural place which is defined to be the superficiall extremitie of a bodie compassing and conteining so any thing within it as it selfe also is compassed conteined within another Secondly then we say that Christ is not in any naturall place but in a place supernaturall which doth contein but is not it selfe conteined and such a supernaturall place is beyond the visible heauen but what manner a thing that supernaturall place is is not learned by the discourse of mans wit and reason but only by a celestiall viewe and beholding which the Angels enioy in heauen But that Christ did ascend locally these places of the Scripture conuince Matth. 16.11 Ye shal not haue me alwaies Ioh. 16.7 If J go not away the comforter will not come vnto you Ioh. 6.62 What then if ye should see the Sonne of man ascend vp where he was before Act. 1.9 While they beheld he was taken vp Likewise He was taken vp into heauen Coloss 3.1 Seeke those thinges which are aboue where Christ sitteth at the right hand of God Of these it followeth that Christs humane nature is finite and doth change place and therefore is not euerie-where For to be euery where and to change place are contradictorie And therefore also his God-head which alone is infinite eternall and euerie-where is not said to chaunge place But here the Vbiquetaries seeke a shift that they may not be hurt by this weapon That which changeth place is not euerie-where Christs body changeth place Therefore that is not euery-where They grant the Maior of this Syllogisme to be true taking the wordes after one manner but here they contend that the words are taken after a diuerse manner As that Christs bodie is euery-where that is after the manner of maiestie or in manner as it is a maiesticall bodie it changeth place in manner of a naturall bodie or as it is a naturall bodie But they escape not a contradiction by this cauil For the diuerse maner which taketh away a contradiction must not fall into the same and be all one with the words themselues for the clearing of which they are brought For so iâ— it made a meere tautologie or speaking of the same thing a begging of that which is in questioÌ„ as if I imitating them should say This aire is light according to the manner of light and it is darcke as touching the manner of darcknesse Againe This man is poore as touching the manner of pouertie and is rich as touching the manner of riches Thus is the same affirmed of the same For the manner of pouerty is nothing else but pouertie and the manner of riches nothing but riches So likewise these manners which they faign and imagin in the Maior proposition are altogether the same with the things which are affirmed That is the same in them is affirmed of the same so these maners are that in which lyeth the coÌ„tradiction For they say Christs bodie is
of the angels said hee at any time sit at my right till I make thine enimies thy foot-stoole Muchlesse will God speake this vnto man Obiection But it is said Reuel 3.21 To him that ouercommeth will J grant to sit with me in my throne Auns We shall sit there by participation where this must bee also granted that the same is the throne of the Father and the Sonne In the same throne many may sitte but not in the same dignitie And so christ will not giue that chiefe dignitie and glorie giuen him of his Father vnto any other Reply But to sit at Gods right hand is also to liue gloriouslie and blessedlie But this agreeth to vs. Therefore wee shall sit there Aunswer This is not a ful and sufficient definition because a blessed life agreeth both to vs Angels but the sitting at gods right hand doth not Whereupon these two articles are well adioined together He Ascended into Heauen he sitteth at the right hand of God the Father Now let vs in few wordes expound the definition which wee brought of Christes sitting at the right hande of the Father Christ sitteth then at the right hande of God the Father that is he is that person omnipotent by which the Father gouerneth al things immediatly But especially by which he defendeth the church against her enimies That this definition may be more ful and clear let vs briefly sift euery part thereof The Session therefore of Christ at the right hande of the Father is 1. The perfection of Christes diuine nature that is the equality of the Word with the Father which he did not receiue but euer had 2 The perfection of christes humane nature This perfection or excellency of Christes humane nature compriseth First The personall vnion of the humane nature with the Woord Coloss 2.9 In him dwelleth all the fulnesse of the godhead bodily Secondlie The collation or bestowing of giftes farre greater and more in number than are bestowed on al men or Angels and therfore in which he far excelleth both men and Angels Ioh. 1.16 Of his fulnesse haue al we receiued And cap. 3.34 God giueth him not the spirite by measure 3 The perfection or excellencie of the office of the Mediatour that is the Propheticall Priestly and Roiall function which christ now as the glorified Head of his church doth in his humane nature gloriously exercise in heauen This excellency of christs office is the very exalting of Christ in his Propheticall Priestly and Princely function that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due vnto Christ both in respect of his office as being a Prophet King and Priest in respect of his person as beeing God 4 The perfection of christs honour that is the adoration worship and reuerence which is yeelded vnto Christ both of men and Angels Heb. 1.6 Let all the Angels of God worship him Phil. 2.9 Hee hath giuen him a name aboue euerie name By these the like speeches are signified the partes of Christs sitting at Gods right hand But the name whereof is spoken in the wordes of the Apostle before aleaged is the excellencie of the person and office of Christ and a declaration of both by his visible maiestie that all may bee forced to confesse that this is the King by whom God ruleth all thinges So also did Stephen see him adorned with visible maiestie and glorie Christ had some partes also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken vp into heauen he was placed at the right hand of the Father By these partes nowe of christs sitting at the right hand of the Father the definition of his sitting may bee made more full in this wise when christ is said to sit at the right hand of the Father hee is saide to haue the same and equal power with the Father to excel all men and Angels in his humane nature both in giftes bestowed on him more and greater than on them as also in visible glorie and maiestie to shew himselfe Lord of men and Angels and of all things that are created In the name of the Father to rule and administer immediatly his kingdome in heauen and the whole world chiefely to gouern by his power immediately the church lastly to bee acknowleged and magnified of all as chiefe Lord and Head Many Obiections are by this definition refuted As 1. The Holy Ghost also is equal with God Therefore wee may truely say that hee also sitteth at the right hand of God Aunswere It doth not folow because the reason is grounded of an ill definition For although the Holy Ghost bee as well as the Father and the sonne Head and Lord and ruler of the Church yet doth it not agree to the Holy Ghost but to christ alone to sit at the right hand of the Father Because hee alone tooke humane nature was humbled dead buried rose againe ascended and is Mediatour And furder the Father woorketh immediately by the Sonne onely but by the holy Ghost the Father doth not worke immediatly but through the sonne For the same order is to be kept in their operation and working which is in the persons The Father worketh by him selfe but of himselfe because he is of none The Sonne worketh by himselfe not of himselfe because he is begotten of the Father The holy ghost worketh by himselfe but from the Father and the Sonne from whom he dooth proceed Therefore the father woorketh immediately by the Sonne because the Sonne is before the holy ghost yet not in time but in order but mediately the Father woorketh by the holy Ghost and therefore the Sonne is rightly saide to sitte at the right hand of the Father but not the holy Ghost 2. Obiection Christ before his Ascension was alwaies the glorious Head and King of the Church Therefore he cannot now be first after his ascension said to sitte at gods right hand Aunswere Againe this reason also is grounded vpon a bad definition Christ was alwaies glorious but hee was not alwaies aduaunced and exalted in the office of his Mediatorshippe to wit in his kingdome and priesthood Now first he began to haue the consummation and perfection of glory which before hee had not that is gloriously to rule and administer his kingdom and Priesthood in the Heauens Christ is called our Head 1 In respect of his perfection excellencie both as God and man And as concerning his godhead there is no doubt of it And as concerning his humane nature it is true because Christs humanitie is adorned with far greater gifts than is any creature especially by reason of the vnion thereof with the Word 2 Jn respect of his office and that 1 in regard of his merite then by reason of his power and efficacie For as the Head is the seat of al the exteriour and interiour senses wherein are seated
the vnderstanding will and whence the vitall spirites flow So from Christ as the Head flowe downe into vs the giftes and graces of the Holy Ghost 3 Whether Christ did alwaies sit at the right hand of God THIS Question shoulde not bee needefull except mens curiositie had made it such To the explication thereof is required the distinction first of natures then of time Now as coÌ„cerning Christs Diuinitie 1 That alwaies sitteth at the right hand of the Father as sitting signifieth an equal power and honour which Christ hath euen the same with the Father For Christs diuine nature was from euerlasting equal with the Father in honor and power Likewise as To sit at the right hand of the Father signifieth to be the Head of the Church For by the Woorde the Father did from the beginning alwaies preserue the Church as also by him hee created all thinges In this sense Christ was placed by his eternal generation at the right hand of the Father 2 Christ according to his diuinitie also dooth so sitte at the right hand of the Father as he was ordained to this his office from euerlasting 3 He dooth alwaies sit according to his diuinity at the right hande of God in that hee begunne from the verie beginning of the world to execute hath executed this his office And christ according to his diuinity was in this respect after his asceÌ„sion into heauen placed at the fathers right hand in that his diuinity then began to shew it selfe glorious in the body which in the time of his humiliation had hid it selfe froÌ„ being openly manifested declared For in the time of his humiliatioÌ„ which was wheÌ„ christ liued on earth his God-head also had humbled it selfe not by making it selfe weaker but by hiding it selfe onely and not shewing it selfe abroad Therefore thus Christ also according to his diuine nature was placed at his Fathers right hand namelie by laieng downe that humility which he tooke on him for our sake and by shewing foorth that glorie which hee had with his Father before the foundations of the woorlde were laide but had hid the same in the time of his humiliation not by adding any thing vnto it which it had not before neither by making it more bright powerfull neither by manifesting and declaring it before God but vnto men and by vsing fully and freely his right and authoritie which right and authoritie Christes diuinitie had as it were laid downe in the taking vp and assumption of humane nature Therefore he saith Iohn 17.5 Now glorifie mee thou Father with thy owne selfe with the glorie which J had with thee before the world was This glorie he had not with men Therefore he praieth that as hee had it alwaies with the Father so he might manifest it vnto men Wherefore this is not to be taken as if the Word receiued any change or alteration of his God-head but in that sense only which hath been said Now as concerning christes humane nature according to it hee was then first placed at the right hand of the Father when he asceÌ„ded into heauen then he attained to his glorification when he receiued that which before he had not Obiection Hee that sitteth at Gods right hande is euerie where Christ sitteth at Gods right hand Therefore he is euery where Aunswere This reason wee graunt in respect of the communicating of the properties to the person But if it be further concluded that according to the flesh he is euerie where there wil be more in the conclusion than was in the premisses Againe wee denie the consequence of the whole reason because the right hand of God and to sit at the right hande of God is not all one Neither yet is it simply true that hee which sitteth at Gods right hand sitteth euerie where For a part of the sitting at gods right hand is also that visible glorie and maiesty wherewith Christes humane nature was endowed and wherewith Stephen beheld him endued in heauen This is not euerie where but only in that placc where his body is seated and remaineth Obiection Hee ascended into heauen to fill al thinges that is with the presence of his flesh Aunswere It is a fallacy in misconstring the word He ascended to fill all thinges that is with his giftes and graces not with his flesh bones and skinne These are the monsters and dotinges whereby the Diuell carrieth Gods glory into derision Reply That nature which hath receiued omnipotency is euerie where christes humanitie hath receiued omnipotency Therefore it is euerie where Answere That nature which hath receiued omnipotency by a reall transfusion and communication of the properties is euerie where but not that which hath receiued it by personall vnion onely as the humane nature of Christ But yet notwithstanding manie thinges haue beene bestowed by reall transfusion on Christes humanitie to wit other qualities than which hee had on the crosse and in his humiliation Likewise far more and greater giftes than those which are bestowed either on Angels or on men and in respect of those giftes bestowed on him Christ is placed according to his humane nature at the right hand of his father but according to his diuinitie he is placed at the right hand of the Father as he being glorified and taken vp into heauen hath shewed forth the same hath attained vnto the perfection of glory or to the highest degree of glorification as touching his humanity 4 What are the fruites of Christes sitting at the right hand of the Father THE fruites of Christes sitting at the Fathers right hand are all the benefites of the kingdome and Priest-hoode of christ glorified As 1. His intercession for vs. 2. The gathering gouerning and garding of his church by the Worde and spirit 3. His defending of the church against her enemies 4. The abiection and destruction of the churches enemies 5. The glorification of the church The fruites or benefites of the kingdome of christ glorified â—â—e that he ruleth vs by the ministery of the Word and the holy Ghost that hee preserueth his ministery that hee giueth his Church resting places and is forcible by doctrine in conuerting the chosen that hee will at length raise vp from the dead his chosen and elect abolish all their infirmities glorifie them wipe away all teares from them enthronize them in his throne and make them Priests and Kings vnto his Father The fruite of the Priesthoode of Christ glorified is that he appeareth presenteth himselfe and maketh request and intercession for vs in heauen that forcibly so that the father denieth vs nothing through the vertue and force of his intercession Hence ariseth that consolation and comfort Because our Head our flesh and our brother sitteth at the right hand of the father he shall at length glorifie and quicken vs and that both in respect of his brotherly loue as also in regard of his office who is our Head Because also we haue such a High-Priest which
All other proofes and arguments may be referred vnto these 2 What is the last iudgement IN euerie iudgement are the Accused the Accuser the iudge the cause examination hearing of the cause the Law according to which iudgement is giuen the sentence of absolution and condemnation and the execution thereof according to the Lawes Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge according to iust Lawes and a pronouncing of sentence and the exequution thereof according to iust Lawes Nowe is it easie to define this iudgement of God This iudge hath no neede of inquisition or examination of the cause or of witnesses and accusers seeing he is himselfe the searcher of harts Therefore there shal be only the iudge men of whom sentence shall be giuen the law according to which sentence shal be giuen execution The definition of it is this 1 The last iudgement is a iudgement which God shal exercise in the end of the world by christ who should then visiblie descend froÌ„ heauen in a cloud in the glorie maiesty of his Father Angels by whom also then shall be raised from the dead all men which haue died since the beginning of the world vnto the end thereof but the rest who are then liuing shal be sodainly chaunged and all presented before the tribunall seate of Christ who shall giue sentence of al and shal cast the wicked with the diuels into euerlasting tormentes but shall receiue vp the godlie vnto himselfe that they maie with him and blessed Angels enioie eternal happinesse and glorie in heauen It may be defined more brieflie on this wise The last iudgement shall bee a manifestation or declaration and separation of the iust and vniust who euer haue liued or shall liue from the beginning of the woâ—ld vnto the end proceeding from God by christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the Law and Gospel The partes of this definition wee wil now in few wordes confirme 1. That iudgement shall be a manifestation of the iust and vniust For Reuel 20.12 The books shall be opened that the secrets of hartes may bee laied open 2. There shall bee a separation of the iust and vniust For Mat. 25.32 Christ shall place the sheep on his right hand but the goats on his left hand 3. This manifestation and separation shal be wrought of God by Christ If of God then shal it bee a most diuine and iust iudgement Rom. 3.6 Jf God bee vnrighteous how shall hee iudge the world Jt shall bee made and wrought by christ because Iohn 5.22 The Father hath committed all iudgement vnto the Son And Act. 17.31 God hath appointed to iudge the worlde by a man 4. Jâ— shall bee a pronouncing of sentence Mat. 25.34 Come yee Blessed of my Father We are Blessed of God not in Adam but in his seed and therefore the sentence shall bee giuen according to the gospel For by nature wee are subiect vnto the wrath of God Therefore also shall the godly say When saw wee thee hungering or thirsting They shall confesse that the retribution of rewardes commeth not by their merit but by his grace Furder after this manner the wicked and the godly shall bee iudged according to the Lawe and Gospell Absolution shall bee principally according to the Gospel but shal be confirmed by the Law Condemnation shal bee principally by the Lawe but shall be confirmed of the Gospel Sentence shal bee giuen on the wicked according to their owne merite Sentence shall be giuen on the godlie according to Christes merite applyed vnto them by faith a testimonie and witnesse of which faith shal be their workes Now to be iudged is to bee declared iust before the tribunal of Christ and to enter into euerlasting life and that with a respect and condition of faith which is required in the Gospell Obiection But vnto euerie man shall be giuen according to his workes Therefore iudgement shall be giuen on al according to the doctrine of the Law Aunswere In this sense shal be giuen also vnto the elect according to their works not that their works are merites but in that they are the effects of faith Wherefore vnto the elect shal be giuen according to their woorkes that is they shal be iudged according to faith to be iudged according to faith is to be iudged according to the Gospel But the iudge maketh mention of our woorks and not of faith First because he wil haue it knowen to others why he so iudgeth least the vngodly condemned persons might obiect that hee giueth vs eternal life vniustly Wherefore he wil shew them our workes and will bring them forth as testimonies to refute them that we haue in this life applyed vnto vs Christes merit Secondly That wee maie haue comfort in this life that we shall hereafter according to our works stand at his right hand 3 Who shall be iudge CHrist shall bee the iudge Iohn 5.22 Hee hath committed all iudgement vnto the Son Neither yet are the Father the holie Ghost remoued from this iudgement But Christ immediatly shal speake and giue sentence and that in his humane nature And when he speaketh God shal speake not onely because he himselfe is God but because the Father shal speake by him The iudgement then shall belong vnto all three persons of the God-head as concerning their consent and authority but vnto Christ as touching the publishing and exequuting of the iudgement For Christ shall visibly giue sentence of all which sentence he shal also together execute The church also shal iudge as touching the approbation and allowing of this iudgement as Christ saith Luk. 22.30 That the Apostles shal sit on twelue seates and shall iudge the twelue tribes of Israel that is they shall subscribe vnto Christes iudgement and approoue his sentence The causes why Christ man shall bee iudge are these 1. Because the church is to bee glorified by the same Mediatour by whom and for whom it was iustified Act. 17.31 God wil iudge the woorld in righteousnesse by that man whome hee hath appointed Matth. 24.30 They shal see the sonne of man come in the cloudes of heauen with power and great glorie Ioh. 5.27 The Father hath giuen power to the Sonne to execute iudgement in that hee is the Sonne of man 2. That we maie haue comfort knowing him to bee our iudge who hath purchased vs with his bloode and who maketh vs his brethren yea his parts and members For he is 1 Our brother and our flesh 2 He hath promised and saide Ioh. 3.36 He that beleeueth in the Sonne hath eternall life cap. 6.24 Verilie verily I say vnto you hee that heareth my word beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life The third cause why he commeth is to deliuer his Church
and shall bee adiudged to eternall paines Not as if the wicked were not alreadie condemned For as we said the Diuels were alreadie iudged so also are the wicked alreadie iudged and condemned namely 1. Jn the decree of God 2 Jâ— his word 3. In their owne consciences 4. As concerning the beginning of their iudgement But then the wicked together 〈◊〉 the Diuels shall bee iudged by proclaiming and publiâ—hiâ—g of that iudgement For then shal be 1 a manifestation of Goâ—s iudgement that they perish iustlie who perish 2. The wicked shall further suffer also punishment and tormentes of bodie which now is buried 3. The wicked and the Diuels shal be so sharply lookt vnto and kept vnder that they shall not bee able any more to hurt the godly or to despite God and his church A great gulfe placed betweene vs and them shall shut vp all passage from them so that they shall cease to harme vs. 8 For what causes that iudgement shal be THE chiefe and principall cause is the decree of God For therefore shal the last iudgement be because god hath said decreed that it shal be Wherefore it must needs be so that so God maie haue his end that is that he may shew and declare perfectlie and wholy his goodnesse and loue towardes vs that hee maie bee worshipped in his Temple which is in his chosen that the Sonne of God maie haue his kingdome and his citizens glorious and such as beseeme him 2. A lesse principal and subordinate cause is both the saluation of the Elect who are here vexed and the damnation of the wicked who here doe florish For therefore also shal the last iudgement bee that it maie goe well with the good and ill with the bad And of this shall the Godly take matter to magnifie and praise God 3. The last iudgement shal be because of Gods iustice Heere is not a full and perfect execution of Gods iustice For the wicked must bee in perfect and full ill state both in bodie and soule 9 When this iudgement shal be THIS iudgement shal be in the end of the world in the end of daies For there are three parts of the during and continuance of the world 1 Before the Law 2 Vnder the Law 3 Vnder Christ That part of the during of the world which is vnder christ is called the ende of the worlde the end of daies the last time Wherefore there shal not be so long space between christs first comming and his second as was from the beginning of the world vnto his first comming But the yeare the day the moneth of this iudgement is not knowen of Christ himselfe 1 As touching his humane nature 2 As touching his office and Mediatorship Mar. 13.32 Of that day and houre knoweth no maÌ„ no not the Angels which are in heauen neither the Son himselfe saue the Father 10 Wherefore God would haue vs certaine of the last iudgement THE time of the iudgement to come is vnknowen to vs but as it is most certaine that that iudgement shal come so God also would haue vs knowe the same First in respect of his glorie That wee might bee able to refute Epicures who account this heauenly doctrine of the diuine iudgement to come for a fable Jt should goe well saie they with the righteous But it dooth not so Therefore God either can not performe it or standeth not to his promises or there is no prouidence Vnto which their cauill we aunswere That because in this life it goeth not well with the Godly it shall go well with them at length after this life Secondly God will haue vs knowe it for our comfort That we may comfort our selues amidst our euils miseries with this that at length shall come a time when we shal be deliuered from this corruption and rottennesse Thirdly that we maie retaine keepe our selues in the feare of God and our dutie and that others also may be reclaimed from euill This iudgement shal be let vs endeuour therefore that wee may be able to stand in this iudgement The scripture vseth this argument both waies both to comfort vs and to hold and keepe vs in our duty Christ shall at length iudge the wicked and our enimies suffer we therefore patiently persecutions Rom. 14.10 Wee shal al appear before the iudgement seat of Christ therefore liue wee Godly Fourthly That the wicked may be left excuselesse For they are warned sufficiently that they shoulde bee ready at euerie season least they should say they were oppressed vnawares 11 For what cause God would not haue vs certaine of the time of iudgement ALbeit it be most certaine that the last iudgement shal at length be yet the day of that iudgement is altogether vncertaine Mar. 13.32 Of that day and houre no man knoweth no not the Angels which are in heauen nor the Sonne himselfe saue the Father Wherefore the yeare moneth day houre of the last iudgement Christ himselfe also knoweth not not onely as concerning his humane nature but also in respect of his present office The present office of Christ to wit in that he is our Mediatour doth not require that he should declare that vnto vs. Now the causes why God would haue it hid from vs are these 1 That he might exercise our faith and patience and so we should shew that we would beleeue God albeit wee knowe not the time of our deliuerie 2 That he might bridle our curiositie 3 That he might keepe vs in his feare in godlinesse and in executing of our dutie and so we should bee readie euery moment Mat. 24.43 Jf the good-man of the house knew Luk. 12.40 Occupie til I come 12 For what cause God differreth that iudgement HEE differreth it 1 To exercise faith patience hope and praier in the Godlie 2 That all the elect may bee gathered vnto the Church For in respect of them and not in respect of the wicked doth the world continue For the creatures were made for the children of the house The wicked vse them as theeues and robbers Nowe God will haue the elect gathered by ordinary meanes he will haue them in this life to heare the word and by it to be renewed conuerted vnto which is required some tract of time 3 He differeth it that hee might grant vnto all a time and space of repentaunce as at this time and that his differring might leaue the wicked obstinate without excuse Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance 13 Whether the last iudgement bee to be wished for WE are doubtlesse to wish for the day of iudgement because it is an vndoubted signe and token of that difference whereby the Elect are discerned from the reprobate which declaration the Godly doe earnestly desire Moreouer it shall bee a deliuerie out of those miseries in which we are Rom. 7.24 O wretched man that I am who
faith sighes and ardent praiers a sincere professing of Christianitie 1. Corint 12.3 No man can saie that Iesus is the Lord but by the holy ghost In a woorde by faith and repentaunce we know that the holie Ghost dwelleth in vs. OF THE CHVRCH THE questions to be obserued 1 What the Church is 2 How many waies it is taken 3 What are the markes thereof 4 Wherefore it is called holy and Catholique 5 What is the difference betweene the Church the common-weale or ciuil state 6 Whence it is that the Church differeth from the rest of mankinde 7 Whether any may be saued out of the church 1 WHAT THE CHVRCH IS VVHen the question is what the Church is it is presupposed that there is a Church so that it is not necessarie to make a question Whether there be a church Now as concerning the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we cal the church it is natiuely a Greeke woord and commeth from a word which signifieth to cal forth For the custome was in Athens that a companie of the citizens were called foorth by the voice of the crier from the rest of the multitude as it were namelie and by their Hundreds to an assembly wherein some publique speech was had or to heare relation made of some sentence or iudgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagog For Synagoga signifieth any manner of congregation be it neuer so common and inordinate But Ecclesia betokeneth an ordained congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblaunce and likenesse sake For the church is gods congregation neither comming together by chance without cause nor beeing inordinate but called foorth by the voice of the Lorde and the crie of the word that is by the ministers of the gospel from the kingdome of Satan to hear or embrace Gods word This congregation or companie of those which are called of God to the knowledge of the gospell the Latines keeping still the Greeke woorde call Ecclesia But it shall bee requisite that we a little more fully define what the Church is The church of God is a congregation or companie of men The definition of the Church chosen from euerlasting of god to eternal life which from the beginning of the woorld vnto the ende thereof is gathered of the sonne of god out of all mankinde by the holie ghost and the Woorde consenting in true faith and which the Sonne of God defendeth preserueth and at length glorifieth with glorie and life euerlasting Thus is the true Church of God defined whereof the Creede dooth properly speake Obiection 1. They which are in the church perish not as the definition affirmeth Manie hypocrites are in the Church Therefore either hypocrites shall not perish or it is false that they which are in the Church perish not Aunswere They which are in the inuisible Church perish not and of this was our definition But the Minor proposâ—â—ion speaketh of the visible Church in which are manie hypocrires Obiection 2. Where the inuisible church is not neither is the visible Jn the time of popery was not the inuisible church therefore there was not the visible Aunswere I denie the Minor For there also were remnantes that is there were alwaies some mingled with those dregs who held the foundation some more purely some lesse In summe the Church was oppressed but not extinguished 2 How manie waies the church is taken THE church is taken either for the true church The false Church or for the false The false church is vnproperly called the church and is a companie arrogating vnto themselues the title of Christes church but which do not folow the same but rather persequute it The true church is either visible The true church 〈◊〉 either vâ—â—ible or inuisible or inuisible The visible church is a companie among men embracing and professing the true and vncorrupt doctrine of the Lawe and the Gospel and vsing the Sacramentes aright according to Christes institution and professing obedience vnto the doctrine in which company are many vnregenerated or hypocrites In the 〈…〉 perish consenting notwithstanding agreeing to the doctrine in which also the Son of God is forcible to regenerate some by the vertue of his spirite vnto euerlasting life Hither appertaine the parables of the seede and the tares The inuisible church is a companie of those which are elected to eternall life in whom a newe life is begun here by the holie Ghost is perfected in the woorlde to come They which are in this inuisible church They which are in the inuisible Church neuer perish neuer perish neither are any hypocrites therein but the Elect only of whom it is said Ioh. 10.28 No man shal plucke my sheep out of mine hands Moreouer both these partes of the true Church both visible and inuisible are either vniuersall or particular The Vniuersall visible Church The Vniuersall visible Church is the companie of all those which professe the doctrine wheresoeuer in the worlde they be The particular Visible Church The particular visible is also a companie of those which professe the doctrine but in some certaine place The Visible Church is Vniuersall in respect of the profession of one Faith in Christ and of one Doctrine and worshippe But it is particular in respect of place and habitation The Vniuersall Inuisible and of diuersitie of rites and customes So also the Inuisible Church is Vniuersall as all the Elect in whatsoeuer place they bee and at whatsoeuer time they liued haue one faith The particular Inuisible againe it is particular as either in this or that place they haue the same faith Now all particular Churches are partes of the Vniuersall and the Visible are partes of the Vniuersall church Inuisible And of this Vniuersall Jnuisible Church doth the Article of our Creed speake properlie I beleeue the Holie Catholique Church For besides that the vniuersall inuisible church is catholique it is also nobilitated with this title that it is Holie Furder in this is the true communion of Saints between Christ and al his members It is called inuisible not that the men are inuisible but because their faith and godlinesse is inuisible neither is knowen of anie but of themseleus in whom it is neither can wee indeede discerne certainly the godly from the hypocrites in the church The TriumphaÌ„t and Militant parts of the Vniuersall Inuisible The partes of this vniuersal inuisible church may these two not vnfitly be accounted The church Militant and Triumphant The Militant is in this world fighting warring vnder the banner of Christ against the Diuel the woorlde and our flesh The Triumphant which both now triumpheth with the blessed Angels in heauen and shall after the resurrection enioie a full triumph Nowe although the Militant church is
And further also to direct our whole life thoughts words and workes to this end that thy most holy name bee not reproched for vs but rather bee f Psal 115.1 71.8 renowmed with honour and praises 123 What is the second petition Let thy kingdome come that is rule vs so by thy word and spirit that wee may g Mat. 6 33. Psal 119.5 143.10 humble and submit our selues more more vnto thee preserue and encrease thy h Psal 51.20 122.6.7 church destroy the workes of the Diuill and all power that lifteth vp it selfe against thy Maiesty make al those counsailes frustrate and voide which are i 1. Ioh. 3.8 Rom. 16.20 taken against thy word vntil at length thou k Apoc. 22.17.20 Rom. 8.22.23 raigne fully and perfectly when thou shalt be al in l 1. Cor. 15.28 al. 124 What is the third petition Thy wil be done in earth as it is heauen that is Grant that we and al men renouncing m Mat. 16.24 Tit. 2.12 forsaking our owne wil maie readily without any grudging n Luc. 22.42 obey thy wil which is only holy and that so euerie of vs may faithfully and cheerfully a 1. Cor. 7.24 performe that duty and charge which thou hast committed vnto vs euen as the blessed Angels doe in b Psal 103.20.21 heauen 125 What is the fourth petition Giue vs this daie our daily bread that is giue vnto vs al thinges which are c Psal 145.15.16 104 27.28 Mat. 6.25 c. needeful for this life that by them wee maie acknowledge confesse thee to be the onely fountaine from whence all good things d Act. 17 27.28 14.17 flow and al our care and industry and euen thine owne gifts to be vnfortunate and e 1. Cor. 15.58 Deut. 8 3. Psal 27.16.17 noisome vnto vs except thou blesse them Wherefore graunt that turning our trust awaie from all creatures we f Psal 62 11. 55.23 place repose it in thee alone 126 What is the fift petition Forgiue vs our trespasses as we forgiue them that trespasse against vs that is Euen for the bloude of Christ doe not g Psal 51 1. c. 143.2 1. Iohn 2.1.2 impute vnto vs most miserable wretched sinners al our offences neither that corruption which still cleaueth vnto vs euen as wee also feele this testimonie of thy grace in our hearts that wee steadfastly purpose vnfeignedly from our hart to h Mat. 6.14.15 pardon and forgiue al those who haue offended vs. 127 What is the sixt petition Lead vs not into temptation but deliuer vs from euil that is because wee our selues are so feeble weak by nature that wee i Ioa. 15.5 Psal 103.14 cannot stand so much as one moment or instant and our most deadlie enemies k 1. Pet. 5.8 Eph 6.12 satan the l Jâ—h 15 19. world and our own m Rom 7.23 Gal 5.17 flesh doe incessantlie oppugne and assault vs vpholde thou vs and establish and strengthen vs by the might of they spirit that we maie not in this spiritual combate n Mat. 26.41 Marc. 13. â—3 yeeld as vanquished but may so long stoutly withstand them vntil at length wee o 1. Thes 3.13 5.23 get the ful and perfect victorie 128 How concludest thou this praier For thine is the kingdome the power and the glorie for euer that is we aske and craue al these things of thee because seeing both thou art our King and art almightie thou art both willing and able to p Rom. 10.11.12 â— Pet. 2.9 giue them al vnto vs. And these thinges wee therefore aske that out of them not vnto vs but vnto thy holy name al glory may q 10.14.13 Psal 115.1 Ier. 33.8.9 redound 129 What meaneth this particle Amen That the thing is sure and out of doubt For my praier is much more certainly heard of God than I feele in my hart that I vnfaignedly r 2. Cor. 1.20 â— Tim. 2.13 desire the same OVT of the diuerse and manifolde doctrine of the two former partes we haue learned that wee are not thorough anie merit of ours but of Gods meere grace by and for Christ redeemed from sinne and death and euen from all the euill both of crime and paine whereof it followeth that we should be thankful for this exceeding benefite bestowed by Christ vpon vs. But we cannot shew approue our selues thankful to God except we be truly conuerted First therefore those things which are spoken Of conuersion are in few words to be expounded Then ensueth the common place Of good works for by them we declare our thankfulnes towardes God and true conuersion cannot stand without good works Afterwardes is adioined the doctrine which entreateth Of the Law whereby wee learne to know good works For those are truely saide to be good works by which we worship God aright shew ourselues to be thaÌ„kful which are done by faith according to the rule and prescript only of Gods Law But because God wil chiefly bee worshipped of vs and magnified by inuocation and for this cause wee shew our thankfulnes most of al by our praiers and thankes-giuing at length the common place Of praier shal bee lastly annexed These things wee purposâ— to declare briefly and in order here following OF CONVERSION THE chiefe Questions 1 What Conuersion is 2 Iâ— what the conuersion of the godly differeth from the repentance of the wicked 3 What are the parts of conuersion 4 Whâ—â— the causes thereof 5 What are the effects of â—onversion 1. WHAT CONVERSION IS FIRST we are to speak some-what of the 〈◊〉 of Conuersion Conuersion is either a generall 〈◊〉 like as is â—â—â—â—ation or it is â—â—ken more specially It signifieâ—â— the same in Latine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth in Greeke and Tâ—sâ—hum in Hebrue Moreouer the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well also interpreted in Latine by * We haue no one english word to answerâ— vnto RESIPISCENTIA For our english REPâ—NTANCE expresseth rather the Latin PaeNITENTIA which agreeth as well to the wicked as to the godly Resipiscentia there beeing the same reason of both names For as the Latine Resipiscentia is deriued from resipisco which signifieth to wax wise after wee haue done a thing So the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also to wax wise after an errour or fault committed to recall or retract our iudgement and opinion and to alter an euill purpose Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine Paenitentia that is repentaunce or penitencie And this Paenitentia is said to be deriued either from Paenites which signifieth to bee grieued and to repent or from Paena which signifieth paine and punishment because the griefe which is in repentaunce is as it were a punishment But the name of paenitentia or repentaunce is more obscure than the name
which commeth from a word that signifieth to diuide and distribute and therefore the Lawe is so called because it distributeth vnto euery one proper charges and functions In Hebrue the Law is called thorah that is doctrine because Laws are published vnto all that euery one may learne them And hereof is it that the ignorance or not knowing of the Law doth not excuse naie rather they who are ignorāt of those laws which belong vnto them do euen in that very respect sinne because they are ignorant 2 What are the partes of the Law LAwes are some diuine and some humane Humane Laws bind certaine men vnto certaine external actions whereof there is no diuine commaundement or prohibition expreslie with a promise of reward a commination or threatning of punishmentes corporal and temporal Now all humane Lawes ought to haue this their ende euen that the Lawes of God may bee the more readily and better kept Further whereas their causes are altered and chaunged according to the state and condition of times places persons and other circumstances the Lawes also themselues may be chaunged Moreouer these Humane Lawes are either Ciuill or Ecclesiasticall Ciuill Lawes are such as are made by Magistrates or by some whole bodie and corporation concerning a certaine order of actions to be obserued in ciuill gouernment in bargaines and contracts in iudgementes and punishmentes Ecclesiastical or ceremonial Laws are those which are made by the consent of the church concerning some certaine order of actions to be obserued in the ministerie of the church which are the limitations of circumstances seruing for the Law of god Diuine Lawes that is the Lawes of God partly belong vnto Angels and partly vnto men And these do not only binde vnto external actions but require furder internal or inward qualities actions and motions nether propose they corporal and temporal rewards and punishments only but eternall also and spiritual and they are the ends for which humane Lawes are to bee made Diuine Lawes are some external and vnchangeable some changeable yet so that they can bee chaunged of none but of god himselfe who made them By the Law also is often-times vnderstood the course order of nature instituted and ardained by god So the Law that is the order of nature requireth that a tree bring foorth fruite After this sort is the order of nature vnderstoode by the Lawe abusiuely but yet more abusiuely dooth the Apostle call Originall sinne the Lawe of sinne because namelie it doth in maner of a Lawe enforce and constraine vs to sin Now hauing humane Lawes and other things which are signified by the name of Lawe we will speake henceforth of the Lawe of god as which only hath place here and is the fountaine of all other good Lawes which are woorthie of the name of Lawes The Lawe of god then is a doctrine deliuered of god at the creation by the ministery either of Angels or of men and afterwardes repeated and renued of him by Moses and the Prophets teaching what we ought to doe and what not to doe binding reasonable creatures alwaies promising to perfect perfourmers of obedience eternal life condemning eternally them who perfourme not this obedience except remission be graunted for the Mediatours sake The parts of the Law of god are in number three The Morall Ceremonial and ciuil or iudiciall Law The Morall Lawe is a Doctrine agreeing with the eternall and immortall wisedome and iustice which is in god discerning things honest and dishonest knowen by nature and engendred in reasonable creatures at the creation and afterwardes repeated againe and declared by the voice of god by the ministerie of Moses the Prophets and Apostles teaching that there is a god and what he is what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internal and external promising the fauor of god and euerlasting life to those which perform perfect obedience and denouncing the wrath of god euerlasting pains punishments vnto them who are not perfectlie correspondent thereunto except there be graunted remission of sinnes reconciliation for the Sonne of god the Mediatours sake That in this part of the Lawe the nature and righteousnesse of god is expressed the image of god dooth shew whereunto man was created For seeing this image of god consisteth in true righteousnesse and holinesse Ephes 5. and that righteousnesse holines is described comprised in the Law Deut. 12. Ezech. 20. it followeth then that this is the image of god whereunto man ought to be conformed which is expressed in the law The same is taught by manie testimonies of Scripture which affirme that god is delighted with this righteousnes which he commaundeth in the Lawe and that hee dooth such things as that is and hateth the contrary That this law is external is hereof apparant and manifest because it remaineth from the beginning vnto the end of the world one and the same we are redeemed by Christ and regenerated by the holie ghost to obserue and keepe this Law in the life to come 1. Iohn 2.7 J write no new commaundement vnto you but an old commaundement which ye haue had from the beginning Galat. 5.20 They which doe such things shal not inherit the kingdome of god The Moral Lawes are so belōging vnto the Decalogue that not only they agree with the Decalogue neither are onlie deduced thence by a necessary consequence but also the Decalogue it selfe is the summe of the Morall Lawes whence it commeth to passe that hee who breaketh the Moral Lawes is said to breake the Decalogue Neither is this which we haue said hindered at al for that certaine special commaundementes belonging to matters of this life haue ceased For the general shal notwithstanding still continue There shal be no neede of the ministerie or of a certaine time to be alotted vnto the ministerie in the life to come because there shal be a perpetual Sabboth that is al eternity shal be giuen for the contemplation beholding of diuine matters for the worship magnifieng of God There shal be no neede of Lawes concerning marriage because there shal be no vse of marriage but yet there shal bee an Angelique chastitie in men This Law is knowen by nature and from the creation because men and Angels were created according to the image of God And Paul also saith of the remnauntes of that light Roman 2.15 The Gentiles shew the effect of the Lawe written in their hearts This Lawe also bindeth the Angels because they also were created vnto the image of God and Christ saith Matt. 22. That the Saints in the life to come shal be as the Angels of God he hath taught vs to pray Let thy wil be done in earth as it is in heauen Jt requireth furdermore perfect obediēce Deu. 6. Thou shalt loue the Lord thy God with all thy soule Galat. 3.10 Cursed is euery man that continueth not in al thinges
inuocation of God who is the father of our Lord Iesus Christ 2. In regard of the tru knowledge of him that we may know him to be our father who through and for his Son the Mediatour hath adopted vs to be his Sons when otherwise we were his enemies I goe vnto my father and to your father and further also for his Sons sake he regenerateth vs by the holy Ghost and endoweth vs with all giftes and graces necessary 3. In regard of reuerence namely that in vs may bee stirred vp and raised true reuerence towardes him that seeing hee is our father wee therefore behaue our selues as becommeth Sons and be affected with such reuerence towards him as it becommeth children to be affected towards their father especially being adopted children and vnworthy of Gods blessinges and benefites 4. In regard of confidence that the same be raised in vs whereby we may be assured that we shal be heard For seeing god is our father euen so louing a father vnto vs that he hath giuen his onlie begotten Son for vs to death how then shal he not giue vs together with him all things necessary to our saluation 5. For a memorial of our creation Now God wil hear those only that so pray because in them he obtaineth the end of his blessings and benefites Obiection Jt is the part of a father to denie nothing vnto his children But God denieth many things to vs. Therefore he is not our father Aunswere It is the part of a father to deny nothing vnto his children that is which is necessary for them Christ willeth vs to call God our Father not my Father 1 Thereby to raise in vs a confidence and full perswasion that wee shall he heard For because the whole church doth with one consent pray vnto him he doth not reiect her but heareth her praiers according to this promise of our Lorde Where two or three are gathered together in my name there am I in the middest of them Obiection But oftentimes thou praiest at home the Church not beeing priuie thereunto Aunswere The Godly and the whole Church pray for themselues and all the members with an affection and desire Loue desire is an habitual qualitie of the soul remaining also when thou sleepest it is not a passion quickly fleeting or passing a way And this also maketh much for the engēdring of cōfidence in vs because as hath been saide God doth not reiect the whole Church 2 To admonish vs of mutual loue wherewith Christians being endued must pray one for another And therefore doth he by this worde in the very proeme entrance of the praier admonish vs of mutual loue wherwith we must be affected towards our neighbor 1 Because there is no true praying without the true loue of our neighbor neither can we be perswaded that God heareth vs. For if wee approch vnto God not accounting the sonnes of God for our breethren neither will hee then account vs for his sonnes 2 Because without the loue of our neighbour there is no true faith without faith there is no true praier For whatsoeuer is not of faith is sinne The second part of the proeme is Which art in Heauen that is Heauenly Heauen heere signifieth the habitation of God and the holy Angels and blessed men And God is saide to dwell there because there God is more glorious than in this world doth also there immediatly shew and manifest himselfe Now the Lorde willeth vs to call him our Father which is in Heauen 1 Thereby to shewe the opposition and contrarietie of earthlie fathers and this Father that so we should thinke that God raigneth in Heauenly glory and Maiesty and is a Father not earthly but Heauenly euen he 1 Who sitteth in heauen 2 Who ruleth and gouerneth there by his prouidence the whole world by him created 3 Who is voide of all corruption and change 4 Who also doth there especiallie manifest himselfe before the Angels and doeth there shewe what a Father he is how good and how mightie and rich 2 To raise vp in vs a confidence that God heareth vs for if he be our Father and one that is endued with exceeding goodnesse which he especially manifesteth and declareth in Heauen Then will he also giue vs all thinges necessarie to saluation If this our Father be Lord in Heauen and so omnipotent whereby he is able to helpe vs then is hee able most easilie to giue vs those good things which we aske of him 3 To raise a reuerence of him in vs seeing this our father is so great a Lorde that is heauenly who raigneth euerie-where who is able to cast both bodie and soule into Hell fire let vs then reuerence such a Lorde and approch vnto him with exceeding submission both of minde and bodie 4 That we cal on him in feruencie of spirit 5 That the mind of him that worshippeth be lifted vp to heauenlie things 6 That heauenlie thinges bee desired 7 That the errour of Ethnikes might be met withall who thinke that they may adore and worship God in creatures 8 To admonish vs that wee are not to direct our praiers vnto a certaine place as in the olde Testament Let these things suffice for the first part of Christs praier Now followeth the second part of the praier namely the petition which compriseth six petitions THE FIRST PETITION HALLOWED be thy name This petition is set in the first place because it is the end and scope of all the other petitions or rather because the end of all thinges must be gods glorie Now the end is the first thing which is intended the last thing which is performed and exequuted like as also the end of the other petitions is first to be desired if we will desire the rest aright Mat 6.33 Seeke yee first the kingdome of God and his righteousnesse and all these thinges shall be ministred vnto you We are here to consider 1 What is called the name of God 2 What is Holie 3 What to hallowe or sanctifie 1 The name of God signifieth 1 God himselfe Ps 116.13 J will call vpon the name of the Lorde 2 Gods commandement charge his diuine will and authoritie Mat. 28.19 Baptise them in the name of the Father c. 3 The properties and woorkes of God in which signification the name of God is here taken to wit for his diuine woorkes and all those thinges which may be attributed vnto God 2 Holie signifieth 1 All the properties of God For al the vertues in God are Gods holinesse So the Angels call god Holie Isa 6 3. Holie Holie Holie Lord God of hosts 2 That holinesse which is in creatures that is their conformitie with God which is begunne in the godly and is perfect in the Angels 3 The ordeining or appointing of thinges to holie vses In this sense that is called holy which is destined to some holy vse as the Temple of Hierusalem The word of Hallowing is here taken in
said to be the king of that kingdome as he is Mediatour 4 Who are the Citizens or Subiects of gods kingdome THE citizens of this kingdome are 1. The Angels in heauen confirmed and established in grace 2. The blessed Saints in Heauen who are called the Church triumphant 3. The Godly or conuerted in this life who haue as yet certaine remaines of sinne and are called the Church militant 4. Hypocrites namelie the Called of the visible Church onelie but not Elected These are counterfeit and apparaunt citizens to the outwarde shewe who indeede are not the citizens of Christs kingdome but onelie in name but are in truth the bondslaues of the Diuel Hypocrites notwithstanding are called the citizens of this kingdome as the Iewes are termed by Christ the sonnes and children of the kingdome Of these is it saide The First shall be last that is they who will be accounted first and yet are not shal be last 5 What are the Lawes of this kingdome THE Lawes whereby this kingdome is administred and gouerned are 1. The woorde of god or the doctrine of the Lawe and Gospel 2. The efficacie of the holie ghost in our hearts 6 What benefites are bestowed on the subiectes of this kingdome THERE is no kingdome which hath not regard vnto the commodities of the subiectes And Aristotle writeth to Alexander A kingdome is not Jniurie but bountifulnes Wherefore this kingdome hath also his proper goods and commodities Those are the spiritual and eternal benefites of Christ as tru faith conuersion remission of sins righteousnes preseruation therein and the continuaunce of the holy ghost glorification life euerlasting Ioh. 8.36 Jf the Sonne shall make ye free ye shal be free indeed 7 Who are the enemies and foes of this kingdome THE enemies of this kingdome are the Diuels and wicked men Now of wicked men some are in the church as hypocrits who challenge to thēselues the name title of the kindgdome when as they are nothing lesse others are without the church and professed enemies as Turkes Iewes Samosatenians Arrians whosoeuer defend errors against the grounds and foundations of religion 8 Jn what place this kingdome is administred THIS kingdome as concerning the beginning or gathering thereof is administred here on earth yet so that it is not in any one certain place Iland Prouince but is spred through the whole world 1. Timo. 2.8 J wil that the men praie euerie where Matth. 18.20 Where two or three are gathered together in my name there am J in the midst of them Wee neuer go out of this kingdome if we abide in true faith This kingdome as touching the consummation or perfection thereof is administred in heauen Ioh. 14.3 And although I go to prepare a place for you J wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Ioh. 12.26 Where I am there shal also my seruant be Ioh. 17.24 Father I wil that they which thou hast giuen me be with me euen where I am 1. Thes 4.17 We shal be caught vp to meete the Lord. 9 What is the time of the durance and continuaunce of this kingdome THE beginning and gathering of this kingdom dureth from the worlds beginning vnto the end thereof because there are alwaies in this world some members of the Church whether few or many The consummation or perfection of this kingdome shall endure from the glorifieng of the godly vnto al eternity 1. Corint 15.24 Then shall be the end when hee hath deliuered vp the kingdome to god euen the father which is to be vnderstoode as was before obserued as touching this forme of administration of that kingdome 10 How this kingdome commeth THIS kingdom commeth to vs foure wais 1. By the preaching of the gospel whereby is reueiled the light of the true heauenly doctrine 2. By conuersion when some are conuerted and are endued with faith and repentaunce 3. By making progresse or encrease when the godlie receiue encrease or vvhen the proper giftes and blessings of the faithful are augmented vvith perpetuall encrease in the godly or conuerted Reuelat. 22.11 He that is righteous let him be righteous stil and hee that is holy let him bee holy still 4. By consummation and ful accomplishment vvhen the godly shal be glorified in the second comming of our Lorde Reuel 22.20 Euen so come Lord Jesus 11 Why we are to desire that the kingdome of god come WE ought to desire that the kingdome of god come 1. For the glorie of god or in respect of the first petition because that wee may sanctifie hallow his name it is required that he rule vs by his word spirit For except god erect in vs this his kingdome deliuer vs out of the kingdome of the diuell we shall neuer hallowe sanctify his name but rather shall defile pollute it 2 Because god will giue this kingdome onlie to those that aske it like as he giueth the holie ghost vnto them onlie that aske him THE THIRD PETITION THY will be doone in earth as it is in heauen The wil of god signifieth 1 The commandement of god Psal 103.21 Yee his seruants that do his will 2 It signifieth euents or rather gods decree concerning future euents Mat. 26.39 Not as J will but as thou wilt Isa 46.10 My counsell shall stand And I will doe whatsoeuer I will Thy will bee doone that is Cause that vve men may doe thy vvill and obey thee The special Questions in this petition 1 What wee heere desire WE desire here 1 A denial of our selues which cōsisteth of two parts The first is That we maie be readie to renounce all our owne affections which are disagreeing from the lawe of god and that God will giue vs his grace whereby we may be able to denie our owne corrupt wil and denie all things which are repugnaunt to the will of God The second is That we maie be readie to execute the will of God and to vndergoe our Crosse and to subscribe and submit our selues willingly vnto god in all things 2 We desire the performance of the deitie and calling both of all in generall and of each in seuerall that namely wee may rightly and duely perfourme the duetie committed vnto vs whether common or proper that euery one may cheerfully serue god in his calling and execute his will Vnto god be committed the care concerning our euents but let vs care to doe those labors which properly belong vnto vs. 3 We desire Euents such as are not contrarie to gods will that is that such things may come to passe which so please god 4 We desire a blessing and prospering of our actions counsels For god will haue vs also to desire of him that hee wil vouchsafe to prosper wel our actions counsels studies labors and endeuours that he wil for his exceeding goodnes so direct our labours that no other euents may follow them but such as himselfe knoweth may most serue for
his glory and our saluation We in the meane season must doe our duetie and leaue the euents to God Euerie one hath a double vocation and calling The one is common which compriseth those vertues that are common to all Christians The other is particular which belongeth to euerie ones proper calling Wee aske for both callings and vocations in this petition namely that euerie one as was a little before saide may abide in their proper and common calling committed vnto them and doe their duetie Obiection But the former petition doth desire also that we maie rightlie perfourme our duetie Therefore this petition is superfluous Aunswere In the former wee desire that God will beginne his kingdome in vs by ruling vs by his spirit who regenerateth our will that so hence forward we rightly perfourming our duety may yeeld all obedience to our King as becommeth the subiects of that kingdome But in this petition wee desire that in perfourming rightly and faithfullie our duetie we may execute the vvil of god 2 Wherefore we desire that gods will be done THIS petition is necessarie 1. That the kingdome of god maie come vvhereof vvee spake in the second petition For except god himselfe bring to passe that euerie one in his calling duetie doe diligently his vvill this kingdome cannot be setled florish and be preserued 2. That we maie be in this kingdome For except vve doe the vvill of god vve cannot be citizens of his kingdome And vve are not able of our selues by reason of the corruption of our nature to doe his vvill Therefore vvee must desire of him that vvee may doe it 3 Of whom Gods will is done in Heauen IN Heauen the will of God is doone 1. Of the sonne him selfe who doth all the will of his Father 2. Of the Angels and blessed men Of the Angels the will of God is so done in Heauen as that euerie Angel standeth in the presence of God being readie to doe whatsoeuer God commaundeth They doe both his generall and his speciall will none seaseth vpon that which belongeth to another none is ashamed to serue although we anoy them with the noysome sauour of our sinnes and offend God They are ministring spirites Hebr. 1.14 Nowe Christ addeth heere as in Heauen 1. To prescribe and draw vs a patterne and example of perfection whereunto we must striue 2. That by this desire of perfection we maie be assured that God will giue vs here the beginning and the perfection in the life come Obiection That which is alwaies done shall certainlie come to passe though we desire it not the same is not to be desired The will of God is doone alwaies and shall certainly be doone though we desire it not Therefore it is not to be desired Aunsvvere The Minor of this reason vve denie For it is false 1. As concerning the calling and vocation of euerie man because they that desire not that they may be able in their vocation to doe their duety rightly faithfully and happily the same shal neuer doe it 2. It is false also as concerning gods decrees because god hath decreed many euents but yet so as that hee hath also decreed the meanes of comming thereunto There is also a fallacy in the Maior proposition putting that for a cause which is no cause because we do not therefore desire that gods wil be done as if it should not bee done if we should not desire it but we desire it for other causes namely that all euents may be good and prosperous vnto vs. For euēts shal not be good vnto vs neither tending to our safetie except vve submit them to the vvill of god so that vvee desire that only to be done vvhich he hath decreed vvill haue done Reply The decrees of god are vnchangeable Aunsvver The Decrees of god not only as touching the euents or ends but also as touching the meanes are vnchangeable Hee hath decreed to giue the ende but by the meane vvhich is of this condition that vvee desire it and pray for it Obiection God wil haue our Parentes to die Therefore wee must desire that they maie die Answere I deny the consequent of this reason for vve must subiect our selues to the vvill of god and desire that vvhich hee commaundeth vs to desire So neither doth this follovv The church shall bee subiect vnto the crosse Therefore J wil praie for affliction Neither yet hereof may it be concluded that our vvil disagreeth from gods will because thou desirest vvith that end whereby thou must desire her deliuerie God vvill haue our parents to dy yet vvil he not haue vs to vvish their death god wil haue his church to be vnder the crosse yet he wil not haue vs to desire her crosse but to pray for her deliuery patiētly to beare it if it afflict her In like maner God wil not in this life giue vs perfect deliuerance frō sin yet wil he haue vs to vvish it euery momēt to desire that we may be wholy deliuered frō sin Wherefore some things are to be desired which God wil not doe some things which hee wil doe are not to be desired but patiētly to be suffered But neuerthelesse it belongeth nothing at al vnto vs to search what thinges God hath decreed seeing we haue this prescribed vs for a rule that wee aske desire but with a condition of gods wil. Obiection Vnpossible thinges are not to bee desired for hee that desireth thinges vnpossible desireth in vaine But to desire that Gods wil be done in earth as it is in heauē or that we maie do our duetie like as do the Angels in heauen is to desire a thing vnpossible yea it is to desire that which is contrarie to Gods decree Therefore that is not to be desired seeing God will haue this to be our state in the life to come not in this life Aunswere 1. The Maior is to be distinguished Vnpossible thinges are not to be desired except God will at length graunt them to those that desire them but God will giue the performance of his will to those that desire it and that in this life as concerning the beginning thereof in the life to come as concerning the consummation ful accomplishment Wherfore this consummation is to be desired and the impossibilitie is patiently to bee suffered in this life And the consummation is therefore to bee desired in this life that wee may at length obtaine it because he that dooth not nowe desire it shal doubtles at no time obtaine it It is one thing not to be able to attaine vnto this consummation and another thing not to desire it 2. We denie the Minor wherin is a fallacie putting that for a cause which is no cause For neither doe wee desire that in this life the consummation or perfection of our obedience towards God may bee accomplished but that heere may bee wrought the beginning and continuaunce and encrease thereof and after this
life our obedience being here augmented with continual encreases may bee at length perfected and consummated that so we then may no lesse doe the will of God than it is alwaies doone of the Angels in heauen When therefore we pray That Gods will bee doone in earth as it is in heauen this particle as dooth not betoken the degree but the kind of doing it which is the beginning of performing Gods will And for these causes also dooth Christ ad these words as in heauen that it may be as it were an example of patiēce which we ought to folow that he might propose a goale mark vnto vs whereunto we ought to striue We are to obserue here the difference which is betweene these three former petitions In the first we desire sanctification or the true knowledge worship of god Jn the second the gathering preseruation and gouernement of the church that God would rule vs by his spirit defend and protect vs and deliuer vs from al euils both of crime and paine Jn the third that euery one particularly in their vocation may obey god that is that euery man be with diligence occupied in his proper duty function and direct al things to the glory of God take wel in worth whatsoeuer God sendeth on him Moreouer these three petitions are so linked together that one consisteth not without the other and like as the third petition serueth for the second so dooth the second for the first For the name of the Lord is not hallowed or sanctified except his kingdome come and the kingdom of God doth not come except those means be put whereby it is aduaunced And those meanes are the duties of euery particular mans calling and vocation Wherefore we desire that God will bury in vs euil lusts and desires that himselfe alone will work in vs by his spirit that so we beeing furnished and vphelde with this his diuine grace may fulfil our duty be answerable vnto our calling THE FOVRTH PETITION GIVE vs this daie our daily bread In this petition wee desire corporall blessinges concerning which wee are to obserue these questions 1 Why corporal blessings are to bee desired 2 How they are to be desired 3 Why Christ comprised corporal blessings vnder the name of Bread 4 Why he calleth it our bread 5 Why he calleth it daiely bread 6 Why he addeth This day 7 Whether it be lawful to desire riches 8 Whether it be lawful to treasure vp any thing for the time to come 1 Why we are to desire corporal blessings WE must desire corporall blessings 1. In respect of Gods commaundement which may suffice vs albeit there were no other cause And we haue a commandmēt hereof from God both general and special For christ saith in generall Matth. 7 7. Aske and yee shal receiue And a special commandement he setteth down before this forme of praier which himselfe prescribed vnto vs Mat. 6.9 After this maner therefore praie ye by which commandment Christ also willeth vs to desire Bread or corporal blessinges Now whereas Christ saith Seeke first the kingdome of god again Take no thought what ye shal eat he doth not therein forbid vs to desire corporal blessings but he forbiddeth this distrustfulnes 2. In respect of Gods promise because God hath promised that he wil giue vs thinges necessary for our life and he promised these to no other end than that we shoulde desire them of him he promised thē that we should therby haue a spiritual not a fleshly security Mat. 6.32 Your father knoweth what ye haue need of 3. In respect of gods glorie that namelie there maie be a knowledge profession of gods prouidēce especially towardes his church God wil haue vs to ascribe this praise vnto him because he is the fountain of al blessings benefits that we may not deem these things to come by chance to vs. 4. Because the desiring and expecting of these blessings is the exercise of our confidēce in the promise of grace or it is the exercise of our Jnuocatiō faith hope For we cannot promise vnto our selues corporal blessinges nor desire them except we resolue that we be in fauor except we be assured of spiritual blessings of gods wil towards vs. For these corporal blessings God promiseth to the godlie onely and therefore we must be persuaded that we are of the nūber of them to whom god hath promised to giue them 5. That we maie do the wil of god here on earth which without dayly bread we cannot here do Ps 115.18 The dead praise not the Lord. 6. That the desire of these blessings may be a cōfirmatiō in our minds a profession before the world that God is he who giueth euen the least benefites 7. For our comfort That we may know that the church shal euer be preserued when god heareth vs according to his promise Wherefore we reape great comfort by the desire of corporal blessings because we so acknowlege and certainly persuade our selues that these corporall blessings are tokens to vs of gods fatherly good wil towards vs. 2 How corporall blessings are to be desired COrporal blessings are to be desired 1. with a confidence and ful persuasiō of gods fauor because otherwise god might answer that vve are not of them vnto vvhom he hath promised these things 2. With a conditiō of gods wil pleasure that is vvith a submitting of our vvill to gods vvill because god hath promised these blessings not vvith any determined or definit circumstāces 3. With faith belief of gods hearing vs so that we certainly beleeue that God will giue vs so much as sufficeth 4 To this end as therby to serue god our neighbor They who desire thē not after this sort are not heard that is such things are not giuen them as may tend to their safety and albeit they receiue that which they desire yet are they not indeed heard of god because those things which they receiue are not good and profitable vnto their saluation We are here to obserue that the Lorde commaunded vs in generall to pray for corporall blessings neither hath defined in his worde what corporall blessings he will giue vs and hath with this condition promised to giue them vs namely as the saftie and saluation of euerie one and the manifestation of his glorie requireth The reasons hereof are these 1 Because we oftentimes know not what we aske what is expediēt for vs And often we aske things neither profitable to vs nor seruing for Gods glorie or the saluation of others But God knoweth best what is conuenient and meete for vs for the manifesting of his glory and for the furdering of our owne saluation Seeing then we often erre in desiring corporall blessings God giueth none other vnto vs than such as he knoweth to be meet and profitable for vs. But spirituall blessings god hath promised not in general onelie but both speciallie simply without