Why God is said to permit sinne where-by hee will haue some one woorke doone by a reasonable creature hee dooth not make knowen vnto him 2. Because hee dooth not correct and incline the will of the creature to obeie in that woorke his diuine will that is to doe it to that end which GOD will by either general or speciall commaundement These two are signified when GOD is saide to withdrawe from his creature his grace or speciall woorking to forsake him to depriue him of light and rightnesse or of conformitie with the Lawe to leaue him in naturall blindnesse and corruption to will and permit that together with the action which God woorcketh by his creatures and is in respect of GOD most iust the sinne of the creatures may concur by the comming whereof that action in respect of the creatures is made euil and highly displeasing god 3. Because notwithstanding god so moueth inclineth and ruleth by his secret and general prouidence the wil and al the actions of the creature so forsaken as that by the creatures sinning himselfe doth execute the most iust decrees of his owne wil. For such is the liberty wisedome goodnesse and power of God that no lesse by vitious than by good instrumentes he most wel iustly and holily woorketh what he wil. Neither is Gods work by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the woork of wicked men is made good for that God dooth well vse it For God doing in all thinges what he will will alwaies and doth that which is right Now that together with him woorking well the creature may also work wel it is necessary that the special working of God therein concur with his general working that is that hee correct the creature by his spirite Whenas therefore God doth moue the creature only by a generall working and not by a speciall The creature worketh wel together with god working wel if God correct him the creature dooth necessarily though yet freely swarue defect from rightnes god himselfe notwithstanding working holily and accomplishing by his creature the iust and good worke of his will and prouidence God correcteth whom he wil. If any mā demand why then God doth not correct vitious instruments that god vsing thē wel thēselues also may work wel God himselfe aunswereth him Exod. 33.19 and Rom. 9 15. I wil haue mercie on whom I wil haue mercie And Ro. 9.20 O man who art thou which pleadest against God Hath not the potter power of the claie Rom. 11.35 Who hath giuen vnto him first and it shall bee recompenced God perfourmeth nothing of duty but al of mercy vnto his creatures It is free therefore to him to doe what and in what sort how far forth and to whom he wil according as it is saide Mat. 20.15 Is it not lawfull for me to doe as I will with mine owne Permission therefore is the withdrawing of the grace of God What permission is whereby god 1. when hee executeth the decrees of his will by reasonable creatures 2. either doth not open his wil whereby hee would haue that worke done to the creature 3. or doth not incline the wil of the creature to obey his will in that action Or permission is the secret prouidēce or wil power of god 1. whereby he effectually wil moueth and moderateth the motions and actions euen of men sinning as they are actions and punishments both of them and others 2. but sinne it selfe he neither wil nor worketh neither yet hindereth it but in his iust iudgement suffereth it to concur with their actions 3. and this also he vseth to the illustrating of his glorie This description of Gods permission of sinnes is confirmed by many places of Scripture Permission of sinne confirmed by sundry places of scripture according as it was before described For first that God neither wil nor woorketh sinnes as they are sinnes is confessed by al the godly and all such as are of sound iudgement seeing both the infinite goodnesse of god cannot be the cause of euill which hath in it no respect and quality of good and god himselfe dooth often auouch this of himselfe As Psalm 5. Not a god that loueth wickednes Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe when they sinne are done and ruled though by the secret yet by the good and iust wil of god As Gen 45.8 Ioseph saith that he was sent of god into Aegypt Exod. 7. and 10. 11. Deut. 2. Ios 11. Iud. 3. 4. we learne that the indurating and hardning of Pharao and other enemies of the Israelites was wrought by the lord that to this end as thereby to punish his enemies and to shew forth his glory 2. Sam. 12.11 16.10 and 24. 1. Iob 12 25. Psalme 119.10 Isaie 10.6 and 63.17 Lament 3.37 Ier. 48.10 Acts 2.23 and. 4.28 Rom. 11.8 14.23 These and the like places of holy writte doe shewe by two reasons or argumentes That god did not permit without some woorking also of his owne but did effectuallie will that working of Pharaos wil and others whereby they opposed themselues against Israel First because these Scriptures referre the cause of their indurating wrought by themselues to an indurating wrought by GOD that is that therefore they woulde not the dimissing of the people or the entering of a peace or league with them because GOD did incline their willes to this that they should not will Secondlie because these scriptures adde further the final causes of this counsel and purpose of god euen that his enimies might be punished and the glorie of god magnified For seeing God woulde the ends he woulde also most iustly the meanes by which hee woulde come vnto them the kinges notwithstanding and people themselues neither respecting nor knowing it neither being inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerite Moreouer by these fewe and other infinite places of scripture it is apparent that God though by his secret yet effectual consent motion and instinct doth most iustly worke those actions or workes by his creatures which they with sinne performe for because that they being destitute of the grace of the holy Ghost either are ignoraunt of the will of God concerning those woorkes Or when they doe them they respect not this to execute the knowen will or commaundements of God but to fulfill their owne lusts against the lawe of God Therefore they working together with God worke ill when God worketh well by them For neither do the creatures therefore sinne for that God doth by their will and actions execute his iudgements for then also should the good Angels sinne by whom God sometimes punisheth the wickednes of men but because in their action they haue no respect of gods commandement neither doe it to that end as thereby to obey god Permission
is the withdrawing of Gods grace Further that God doth in such sort permit sinne as that he doth not illighten their minds with the knowledge of his will or doth not bend their harts and wils which by his arcane and secrete efficacie he inclineth whither himself listeth vnto this as for the obeying of God to pursue or flie these or those obiectes that is doth not conforme the wils of sinning creatures to his will these sayinges of scripture witnes Rom. 14. Whatsoeuer is not of faith is sinne Deut. 13. If there arise among you a Prophet or a dreamer of dreames saying let vs go after other gods thou shalt not hearken vnto the words of the Prophet for the Lord your god prooueth you Deut. 29.2 Yee haue seene all that the Lord did before your eies in the land of Aegypt c. Yet the Lorde hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this daie 1. Sam. 24.14 Wickednes proceedeth from the wicked but mine hand be not vpon thee Lastly in the description of prouidence it was said God directeth all both good and euil vnto his glorie and his chosens saluation that it directeth all things both good and euil to gods glorie that is to the manifesting and magnifiyng of his diuine iustice power wisedome truth mercie and goodnes And to the safetie of his chosen that is to the life ioy wisedome righteousnes glorie and felicitie euerlasting of his Church And that to these ends euen to the glorie of god safetie of his chosē al the counsels works of God in them also the punishments of sinne are referred of God ought to be out of controuersie seeing in al of them is beheld the glorie of god his fatherly care towards his Church Psalm 19.1 The heauens declare the glorie of god and the firmament sheweth the work of his hands Isai 48.9 For my names sake wil I differre my wrath Rom 8.28 We know that all things worke together for the best vnto them that loue god Iohn 9 3. Neither hath this man sinned nor his parents but that the works of god should be shewed on him God vseth also sinne or corruption it selfe which yet himselfe worketh not but suffereth to concurre with his owne action in the wicked 1. To shew forth both his iustice in punishing it and his mercie in remitting it 2. To woorke in vs a hatred of sinne true humilitie and an imploring of gods grace and thankefulnes of our deliuerie from sinne and death Prou. 16.4 The Lorde hath made all things for his owne sake yea euen the wicked but not wickednes for the daie of euill Exod. 9.16 Rom. 9.17.22.23 Ezech. 16.61.62.63 Gal. 3. We are further to consider the degrees of gods prouidence The degrees of Gods prouidence whereby hee tendereth the whole world mankind his chosen For he respecteth indeede and gouerneth all his creatures but especiallie mankinde as being the chiefe and principall amongst his woorkes and which beeing created according to his image he hath adorned with verie manie benefites aboue all other creatures And in mankinde especiallie those whom he hath elected and chosen to eternal life whom with the blessed Angels he maketh one euerlasting Church that in them he may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serue for their safetie Now haue we explicated and made plaine the definition of gods prouidence The prouidence of God is the gouerning and guiding of euery particular thing whereout ariseth a Question greatly to be considered which is whether gods prouidence extendeth it selfe to all things Aunswere Yea to euery little thing dooth the prouidence of GOD extende it selfe And that all thinges both the greatest and the smallest of them are ruled by the prouidence of GOD and that his prouidence is extended to all actions and motions of all creatures euen of those that sinne so that all thinges whatsoeuer are done come not to passe but by the eternall counsell and purpose of GOD either woorking them as they haue a respect and qualitie of good in them or permitting them as they are sinnes but moderating and gouerning all thinges euen sinne it selfe and directing them to his glorie and the safetie of his chosen is confirmed both by verie manie testimonies of Scripture and also by reasons drawen from the nature of God Testimonies Of the testimonies which may be alleadged for confirmation hereof there are certaine orders and rankes For some are vniuersall and generall which teach that all euents vniuersally are subiect to Gods prouidence Some are particular which speake both of some particular and certaine euents as also of the whole specials and generals thereof For the Scripture doth often transferre that to the whole specials generals which it speaketh of particular singular examples Wherefore it will haue all the indiuiduals singulars of the whole specials generals to be subiect to the diuine prouidence of God Of particular testimonies some belong to reasonable creatures or such as haue a wil in working be they good or bee they bad some to those which are without reason whether they be thinges liuing or not liuing Some likewise intreat of thinges contingent fortuning and casuall which soothly are such in respect of vs Some speake of necessarie thinges Nowe to all these heades as it were and principals adde we some such testimonies as are most cleare and famous for there are infinite Gods general prouidence confirmed The vniuersal and generall prouidence of God is witnessed by these Eph. 1.11 Hee woorketh all thinges after the counsell of his owne will Actes 17.25 Hee giueth to all life and breath and all thinges Num. 23.19 Hath hee saide and shall hee not doe it And hath hee spoken And shall be not accomplish it Nehem. 9.6 Thou hast made heauen and earth and all things that are therein the seas and all that are in them And thou preseruest them all Esai 45.7 I forme the light and create darkenes I make peace and create euill I the Lord doe all these things Of the prouidence of God ouer reasonable creatures the historie of Ioseph yeeldeth vs notable testimonies Gene. 45.18 Gods particular prouidence ouer creatures indued with reason You sent not me hither but God Gene. 50.20 When ye thought euill against me God disposed it to good Likewise the indurating and hardening of Pharao Exodus 3.4.7.8.9.10.14 Exodus 4.11 Who hath giuen the mouth to man or who hath made the dumme or the deafe or him that seeth Haue not I the Lord Therefore goe now and I will bee with thy mouth Iohn 9.3 it is saide that GOD woulde that hee shoulde bee borne blinde to whom CHRIST restored his sight Ios 11.6 The LORD saide vnto Iosua bee not afraide for them for to morrowe about this time will I deliuer them all slaine before Israel Iosua 21.45
death we answere that those were punished in Christ with a punishment which both for the grieuousnes of the punishment for the dignitie of the person who suffered it is equiualent to those eternall punishments which were to bee inflicted vpon vs for our sinnes As it is said Esa 53. He hath laid vpon him the iniquities of vs all Against that which we affirme that eternall death is the effect of al sinnes yea euen of the least The 1. Obiection is Why the during of punishment ought to be alike to al sinnes but not the degree of punishment Like is not to be giuen vnto things vnlike But sinnes are not alike Therefore al ought not to be punished with eternall death Aunswere There is more in the conclusion of this reason than was in the premisses For only this followeth to be concluded Therefore all sinnes ought not to bee punished with like punishment For all sinnes euen the least deserue eternall punishment because all sinnes offend against the eternall and infinite good Wherefore as concerning the lasting of the punishment all sinnes are punished with like punishment but not as concerning the degrees of punishments All sins are punished with eternall torments yet so as not with equal torments The seruaunt who knoweth the wil of his master and doth it not shall be beaten with manie stripes It shal be easier for them of the land of Sodom in the daie of iudgement than for thee Al sinnes are not equal Here the Stoicks obiect That al sinnes or vices are ioined with anie one vice and therefore all are alike and equall But neither is this consequence of force whereas also things vnlike and vnequal maie bee ioined together neither is the antecedent graunted That seemeth to be proued by the saying of Iames cap. 2. He that faileth in one is guilty of al. But Iames saith not that all sins or vices concur and are ioyned with one but first that in the breach of one point the whole law is violated as the whole bodie is said to be hurt when one part is harmed Then that there concurreth with euery sin the fountaine or cause of al other sins that is the contempt of God And this euil beeing seated in the hart doth violate the loue of God and so al other parts of our obedience towards God For no woork which proceedeth not from the perfect loue dread and reuerence of God can agree with the Law of God or please God And yet haue we experience that this hindereth not but that he which is infected with one vice may bee propense and prone to some sins more and to some lesse especially since vices themselues also are one opposite to another by the one of which contraries and not by both at one time euery man violateth vertue Neither are those principles also of the stoicall philosophers to be graunted That how farre soeuer thou goe in sinning after thou hast once past the line or middle which is vertue it is not material for the encreasing or augmenting the fault of passing beyond the line And that al vertues are alike and equall one to another so that no man is stronger than a strong man For whereas sin is a swaruing frō the middle it is manifest that how much greater the swaruing is so much is the sin more grieuous And that vertues are both in the same in diuers men otherwhile greater otherwhiles lesser euen as much as the qualities of the body are different in degrees experience doth witnes Wherfore in the iudgemēt of god also there are degrees put aswel of punishmēts as of sins 2 Obiect Gods great mercy his iustice neither impeached by other in punishing sin with eternal punishment Hee that is exceeding merciful doth not punish all sinne with exceeding and extreme punishment neither is to al eternitie angrie with sinne or looketh vpon the torments of his owne woorke For extreme iustice which doth strictly follow right and lawe in punishing admitteth no fauourable equity which yet mercie especially exceeding mercy doth vse and shewe But God is exceeding mercifull Therefore hee doth not punish all sinne with exceeding that is euerlasting punishment Or God punisheth all sinne with extreme punishment Therefore hee is not mercifull Auns First wee are to distinguish the ambiguitie of the Maior Hee that is exceeding mercifull doth not inflict exceeding and extreme punishment that is except his iustice require it But that God should punish all sinne with euerlasting punishment his exceeding iustice requireth which is Psal 5.5 earnestly and exceedingly to hate and punish all whatsoeuer is not agreeable to his Lawe So that except hee did punish it with sufficient punishment hee should not bee mercifull but light and cruell Secondly wee deny the consequence of the reason because it is a sophisme reasoning from that which is not the cause as beeing the cause For the iudge is not therefore vnmercifull for that hee executeth a robber on the wheel because he doth it according to iustice neither is delighted with the torment and death of a wretched man but had rather he were saued if so the Lawes permitted Right so God according to his infinit wisedome euen in inflicting extreme punishment on all sinne doth notwithstanding shewe immeasurable and manifould mercy and contrariwise in shewing exceeding mercy doth most straitly and exactly execute his iustice For 1. He punisheth our sinnes sufficiently and fullie not in vs but in his onely begotten sonne our guilt being translated on him 2. He offereth remission of sinnes and grace to al men who receiue his Son the Mediator with true faith and conuersion 3. Hee woorketh also that faith and conuersion by his spirit in the Elect. 4. Hee preserueth his elect in afflictions 5. At length he fully deliuereth them And all these things hee doth of his free mercy not bound or obliged thereto by any merite of ours 6. He is not delighted with the destruction of the reprobate who refuse that grace offered but by differring their punishment and by other great and diuers benefits he inuiteth them to repentaunce Wherefore the execution of Gods iustice is not repugnaunt to his mercy neither doth his mercie take away or make breach of his iustice but they are both coupled with a marueilous temperature in preseruing and sauing vs. How God is said remit nothing of his iustice and yet to be mercifull 3 Obiection is against this That god doth so exercise his mercy as he doth not thereby make breach of his iustice He that remitteth nothing of extreme iustice is not at all merciful but onely iust God remitteth nothing of extreme iustice because hee punisheth all with a sufficient punishment Therefore God is onely iust and not mercifull Aunswere We deny the Minor For god giueth vs his Sonne and punisheth him for vs of his meere mercie not of any right not bound thereunto by anie merites of ours Besides the Maior of the second Obiection is to be distinguished
that the Maior is false in respect of him who for his wisedome knoweth means to mitigate punishmēts or to exercise mercy as that notwithstanding his iustice may remaine inuiolated and himselfe bee satisfied So god doth execute extreame and exquisite iustice in punishing our sinnes shewing neuerthelesse exceeding and maruelous equabilitie and lenity while hee punisheth them in his Sonne and not in vs. And therefore one degree of mercie denied doth not straight enforce the deniall of others God punisheth sinne in the reprobate with eternal punishments yet is he merciful while he is not delighted with the death of him that dieth but doth by differring and mitigating the punishment and by bestowing benefites inuite all men to repentance When a Iudge putteth a robber to death he executeth extreame iustice yet may he be mercifull withall if hee reioice not at the destruction of the man but had rather hee were saued if so the lawe permitted Temporal afflictions belong both to the wicked and the godly Temporall afflictions belong to both both vnto the godly and to the reprobate These are either punishments or the Crosse The punishment is either destruction or torment inflicted by order of iustice on the person giltie of sinne And this is proper vnto the reprobate because it is inflicted on them to this ende that Gods iustice may bee satisfied For the law bindeth all men either to obedience or to punishment In the wicked they are punishmentes in the godly the crosse Obiection But the euils which the wicked suffer in this life are lighter than that they shoulde satisfie Gods iustice Answere They are a part of their punishment though not their whole punishment Nowe as euerie part of the Aire is called Aire so euerie part of punishment is punishment The degrees therefore of the punishment and paines which the wicked suffer are to bee obserued The first degree is in this life For when the conscience of their misdeedes and wickednesse doth gnawe vexe and terrifie them then beginneth their hellish and infernall worme The second degree is in temporall death When they departing out of this life without comfort come into the place of torment and vexations Luke 16. The third degree is at the day of iudgement when againe to euerie of their bodies raised from the dead their soules shal bee reunited For then at length shall the paines of hell bee consummated and shall fall in troupes together on both bodie and soule The Crosse is the affliction of the godly The Crosse of the godly is of foure sortes For this is not properly a punishment because it is not inflicted that thereby Gods iustice shoulde bee satisfied for their sinnes Nowe the Crosse is of foure sortes which are drawen from the endes for which it is laid on the godly First the Chastisementes 1. Chastisements which GOD layeth on the godly for the remnaunts of sinne in them and oftentimes also for some peculiar sinnes committed by them that they may bee admonished of their vncleannesse and stirred to repentaunce and the studie of godlinesse and good workes least persisting in their sinnes they bee condemned For they are not according to iustice inflicted to bee any satisfaction or recompence for their sinnes but according to mercie for their amendment and saluation For by these chastisementes they are admonished of the anger of GOD against sinnes and of eternall punishment which GOD will inflict on them if they repent not Secondly 2. Tryals The proofes and tryals of their faith hope inuocation feare of GOD and patience that the elect may goe forwarde in these vertues and the same also bee made knowen to others Such was the affliction of Iob. Thirdly Martyrdomes 3. Martyrdomes which are testifications concerning their doctrine For when the godly are for the confession of true doctrine pressed with calamities or slaine these afflictions are no punishmentes of certaine transgressions but martyrdomes whereby they testifie and witnesse the doctrine of the gospell which they professe to bee true and doubt not to seale this with their bloud and whereby also they witnesse that they in exceeding tormentes and death feele and haue experience of that comfort which they did promise out of that doctrine in their teaching vnto others They witnesse also and testifie that there remaineth another life and an other iudgement after this life Fourthly lastly the Crosse is their Raunsome euen the obedience of Christ alone 4. Raunsome which is a satisfaction for our sinnes consisting of his whole humiliation from the very first point of his Conception in the wombe to his last agonie on the Crosse A briefe type or table of mans afflictions Afflictions are some Temporal In the wicked as punishmentes properly in speciall so called In the godly as the Crosse and that is 1 Chastisements 2 Trials 3 Martyrdome 4 Raunsome Eternal as the hellish torments of the damned 2 What are the causes of afflictions The impellent cause sinne SInne is the impellent cause because it is an euill merite and deserueth euill of punishmentes in the wicked and also of the Crosse in the godlie yet after a diuers maner and in diuers respects It is a cause of punishment in the wicked that sinne may bee recompensed with iust punishment In the godly the cause of the Crosse is not to satisfie Gods iustice but that sinne may be knowen and so relinquished and put off The impellent cause then of punishmentes in the wicked is their sin to be punished or recompensed The chiefe efficient Gods iustice The principall efficient cause is the iustice of god inflicting punishmēt for sin Instrumentall causes thereof are diuers Instrumental causes all creatures Angels and men both good and bad and all other creatures which are all armed against sinners and fight vnder GODS banner The finall cause is that the iustice of GOD may bee satisfied The causes of the crosse of the godly The causes of the crosse of the godlie are 1 The acknowledgeing and purging out of sin God doth not giue the bridle vnto the godly but by fatherly chastisementes restraineth recalleth and amendeth them 1. The acknowledging and relinquishing of sinne 1. Corin. 11.32 When wee are iudged wee are iudged of the Lord. Psalm 119.71 It is good for mee O Lord that thou hast humbled mee But hee giueth the raines to the wicked that they may gallop to destruction he endoweth them with the commodities of this life and suffereth them to enioy a short ioy thereby to shewe his loue towardes his creatures and to conuince them of vnthankfulnes and to take away al excuse from them 2. The hatred of the Diuell and the wicked 2. The hatred of the Diuel and wicked men Iohn 15.19 If ye were of the world the world would loue you The Diuel especially lieth in wait ambush against the church and assaulteth it both by tyrants and by heretiques to pul many from God 1. Pet. 5 8.
one sacrifice for sinnes sitteth for euer at the right hand of God Now the Papists contrarie to these manifest places of scripture will haue Christ to be often offered in the Masse 6 The Masse is repugnant to the doctrine of grace and iustification which teacheth that in this life onelie is the time of obteining fauour by faith alone for the onelie merite of christ The papists neglecting faith which they haue no knowledge of reiecting Christs merit substitute in place thereof this idolatrous inuention For through and for this sacrifice of the Masse and so for this worke as they speake wrought they maintaine that the dead also obtaine remission of sinnes 7 The Masse is repugnant vnto the articles of our faith concerning the true humanitie of christ concerning his true ascension into heauen and his returning from thence at the day of iudgement For they make a corporal presence of christ in the Masse saying that christ is inuisible present vnder the forme of breade and wine the substance of the bread and wine beeing abolished as often as the Masse is celebrated and this presence of Christ is corporal when the accidents onely of the signe remaine Jt is contrarie also to the nature of sacraments which permitteth not the substance of the signs to be abolished neither requireth any naturall connexion of the signes and things and therefore neither is it required in the Supper which leadeth vs to christ crucified and raigning in heauen and from thence communicating himselfe vnto vs. 8 The Masse is contrarie to the communion of Saintes with Christ. For it imagineth an execrable inuention which is that Christes bodie doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the supper reacheth that wee are made members of Christ by the holy gh st and ingraffed into him 9 The Masse is repugnaunt to the true worship of God because it maketh Christ to be there corporally present so by consequent there to bee worshipped Euen as of ould before his ascension it was not onely lawful but in duty required that Christ should be worshipped in whatsoeuer place hee was and so also did his Disciples alwaies worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore worship him turning vnto any one particular place more than other Wherfore seing the Papists in their Masse tie the worship and adoration of christ vnto a thing whereunto christ himselfe by expresse word hath not tied it they professe them selues to be idolaters and doe no lesse absurdly and impiously in this than if they should worship Christ at a wal or if they should worship a piller falling downe before it Which we prooue 1. Because no creature hath power to ty the woorshippe of God to anie thing or place wherein God hath not commaunded by expresse word himselfe to be worshipped and wherein God hath not promised to hear vs. And hereby is the cause of that difference plainly scene why the Iewes directing their praier to the propitiatorie or mercy seat did notwithstanding withall in spirite worship the true God and were by promise from him assured to bee head but worshipping in Dan and in Bethel and in the high places and in the temple of Samaria were idolaters not knowing what they worshipped Ioh. 4 22. Yee worship that which yee knowe not we worship that which we know for saluation is of the Iewes and the cause of this thing is more at large declared in the second of Kinges cap. 17. 2. Because in the newe testament all worshippe which is tied to anie certaine place on earth is vtterlie taken awaie and spiritual worship onlie required stirred and kindled by the holy ghost and doone with a true faith and knowledge of God Ioh. 4.21 The houre commeth when ye shal neither in this mountaine nor at Jerusalem worship the Father In these words Christ doth plainely take away worship tied and restrained to any certaine place on earth Wherefore wee must also take away and haue in detestation this impious inuention of christs corporal presence in the Masse or in the breade and wine For this being but that christ is in bodie present in the bread whether it be said to be done by transubstantiation or by consubstantiation the popish adoration standeth fast and of the contrarie side the presence of Christs body in the breade is taken away if wee take away this foule and shamefull Popish adoration of Christs bodie lying couertly by their iudgement vnder the formes of bread and wine Now withall wee are here to obserue What it is to worship christ in the bread namelie to direct our worshippe in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning thereto to yeelde reuerence vnto christ as if hee were present there m re than else-where So of olde they worshipped God at the Arke turning thereto with their mindes and as much as might be with their external grace and inclination of bodie 1 OBiection The Masse is an application of Christes sacrifice Therefore it is not to be taken away Aunsw I denie the Antecedent because wee applie Christs merit by faith onely Obiect 2. There must bee a perpetuall sacrifice in the Church because Jsai foretoldâ— that it should bee from sabbath to sabbath Aunswere There must indeed be a perpetuall sacrifice in the church which is the sacrifice of thankes-giuing 1. Because it is a remembraunce of Christes sacrifice 2. Because almes were giuen in the primitiue church after the supper was ended which were a sacrifice 3. The supper also is an Eucharistical or thankesgiuing sacrifice For a propitiatory sacrifice the Fathers neuer dreamt of 6 What is the right and lawful vse of the supper THE right and lawfull vse of the supper consisteth in three thinges 1. When the rites and ceremonies instituted of CHRIST are reteined and obserued yet so that they bee not obserued of one or two priuatelie but that in a conuenient and lawfull assemblie of the church the breade be broken distributed and receiued and the wine giuen to all that communicate in remembrance of Christes death that is for confirmation of their faith and to shew their thankefulnesse 2. When the rites are obserued of those persons for whome Christ did institute them that is when the bread and wine is distributed and receiued of others of whom the Lorde woulde haue it receiued namely not of his enemies but of his Disciples which are the faithful For the obseruing of the rite without faith and repentance is not the vse but the abuse of it 3. When the supper is receiued for the right end which is in commemoration and remembraunce of the Lordes death 7 What the wicked receiue in the Lords supper THE wicked receiue 1. The bare signes onely namely bread and wine 2. They receiue those signes
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌ„ce For true faith only which neuer waÌ„teth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌ„s minister occasioÌ„ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâ—ble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it