and ouerthrow of the Citie Aunswere They er that restraine Christs benefit to those things or promises only without the performance whereof the promise made vnto Dauid concerning the Messias could not haue beene kept For all the benefits blessings of god both corporall and spirituall both before and after the Messias was exhibited as well those without which the promise of the Messias could as those without which it could not be fulfilled are all perfourmed vnto the Church for the Messias sake 2. Cor. 1.20 For all the promises of god in him are Yea are in him Amen And so doth the Scripture expound the like kinds of speaking as 2. Kings 13. Deut. 7. Lastly the benefits which god also performeth vnto the wicked posterity of the godly are attributed vnto the godlinesse of their godly parents not of merit but of mercy for the truth of gods promises As Exod. 20. 32. Deut. 4.16 Gen. 48.16 Iacob saith of Iosephs sons Let my name be named vpon them and the name of my fathers Abraham and Jsaacke Here Iacob willeth himselfe and his fathers to be called vpon after his death Therefore it is lawfull to call vpon the Saints departed Aunsw It is an Hebrue phrase which signifieth an adopting of Sons so that the sense is let them be called by my name or let them take their name from mee that is let them be called my Sonnes hauing the dignitie title of Patriarks that two tribes of Israell may come therein The like phrase is in Isaiah Cap. 4.1 In that daie shal seuen weomen saie to one man * According to the old Latin LET THY NAME BE CALLED VPON VS Let vs be called by thy name that is let vs bee called thy wiues 17 Iob 5. Call now if anie will aunswere thee and to which of the Saints wilt thou turne Heere Elephas exhorteth Iob to craue the aid of some Saint Aunswere The words which go before doe shewe that these wordes belong to a comparison of men with Angels whom he saith so farre to excell men in purity that they doe not so much as make aunswere or appeare being called by men Wherefore this place doth more make against than pleade for the inuocation of Angels 18 * This is translated according to the old Latin translation the words whereof the Papists vrge Iob 33. Jf there be an Angel one of a thousand to speake for him to declare mans righteousnesse He will haue mercie vpon him and will saie Deliuer him that he go not downe into the pit J haue found one in whom I am reconciled vnto him Ans Here the old translation speaketh vnproperly For the woordes are thus Jf there be an Angel with him or an interpreter one of a thousand to declare vnto man his righteousnesse Then will hee haue mercy vpon him and will say Deliuer him that hee go not downe into the pit for I haue found a reconciliation Now then albeit this were the sense that Angels pray for men distressed and in affliction yet this made nothing for their inuocation But it is manifest that this is the sense If a man diseased or afflicted be in his calamitie instructed of the will iustice and goodnesse of god either by an Angell or by a Prophet or by some teacher for these also are called Angels and repenteth him of his sinnes and assenteth vnto the Doctrine and comfort ministred vnto him him will God deliuer by their ministerie by whom he doth instruct him 19 Matth. 25.40 Jn as much as saith Christ ye haue done it vnto one of the least of these my brethren yee haue done it to me Therefore what honour of inuocation we giue vnto the Saints the same is also giuen vnto Christ himselfe Answere That honour of the creature maie and ought to bee referred vnto God which God willeth to bee done vnto him but that honour of the creature which God forbiddeth to bee giuen vnto the creature is not honourable but reprochful and contumelious vnto god Now the reason is sottish whereas they wil seem to draw it from the words of Christ when Christ speaketh of the duties of charitie which god willeth vs to perfourme in this life towardes those that stand in neede of our aide and help 20 Jf the Angels vnderstanding our necessities praie for vs and so are to be praied vnto it is lawful also to praie vnto Saints But that the Angels pray for vs is confirmed by the woords of Zacharie 1.12 The Angel of the Lord aunswered and said O Lorde of hostes how long wilt thou be vnmerciful to Ierusalem and to the citties of Judah Aunswere The Maior is not wholy to bee graunted namely that all the Angels vnderstand all the wantes and necessities of al men For the calamities of Iurie were open not onely to the sight of Angels but also to the sight of men 2. We denie the consequence which they frame from the Angels vnto the Saintes departed For vnto the Angels god committeth the care and protection of his Church in this life Therefore they beeing also here on earth see and know our miseries which the Saints see not vnto whom this charge is not committed they pray particularly for many which we cannot affirme of the Saints by any testimonies of Scripture 3. There is another fault in the consequence in concluding that wee must pray to them because they pray for vs because not euerie one who praieth for vs is straight waies to be inuocated as was before declared The same is to be answered of the dreame of Iudas Maccabeus 2. Macab 15. Wherein hee sawe Onias the High-Priest and Ieremias the Prophet praying for the people As for that which is said in the booke of Baruch cap. 3.4 Hear now the praier of the dead Israelites the Israelites are there said to be dead which were yet liuing and inuocating on god in this life but by reason of their calamities like vnto those that are deade Wherefore this sentence standeth true and certaine that the inuocation of whatsoeuer thing besides the true God manifested in the church is idolatrous and is repugnaunt vnto the honour of Gods name which God in true inuocation will haue exhibited and done vnto him THE FOVRTH COMMANDEMENT REmember thou keepe holy the sabboth day six daies shalt thou labour and doe all that thou hast to do but the seuenth daie is the sabboth of the Lorde thy God in it shalt thou doe no manner of work thou and thy Sonne and thy daughter thy man-seruaunt and thy maide-seruaunt thy cattel and the straunger that is within thy gate For in six daies the Lord made heauen and earth the sea and al that is in them and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it The parts of this fourth commaundement are in number two A commaundement and a reason of the commaundement The parts of the commandement are also two The first is Moral That the sabboth be sanctified that
publicke seruice of God but rather furder foster and aduance the same So Matth. 12. Christ defendeth his Disciples pulling the eares of Corn on the sabboth day to driue awaie hunger and himselfe healeth a man hauing a dried hand Luk. 14. Christ saith that an Ox or any beast falling into a pit on the sabboth may be drawen out thence without any sin Macchabaeus fighteth on the sabboth day that there might be some preserued which should keep the sabboth 2. Mac. 15. And of the like actions there are two reasons giuen 1. Mac. 2.40 Jf wee all doe as our brethren haue done and fight not against the Heathen for our liues and for our Lawes then shall they incontinently destroy vs out of the earth Therefore they concluded at the same time saying whosoeuer shall come to make battle with vs vpon the Sabboth day wee will fight against him For the maintenance of their life and religion they say it is lawfull to fight euen on the Sabboth day By the same reasons doth Christ defend his Disciples and himselfe Mat. 12. citing a place of Hosea cap. 6. If yee knew what this is J will haue mercie and not sacrifice yee would not haue condemned the innocent And Mar. 2. The Sabboth was made for man and not man for the Sabboth that is ceremoniall woorks must giue place to morall woorkes so that rather the ceremonies must be omitted than such woorks of charity as our necessitie or the necessity of our neighbour requireth And Mat. 12.5 Haue ye not read in the Law how tha◠on the sabboth daies the Priests in the Temple break the Sabboth are blamelesse But I saie vnto you here is one greater than the Temple Also Ioh. 7.22 Ye on the Sabboth daie circumcise a man If a mā on the Sabboth receiue circumcisiō that the Law of Moses should not be ye broken be angrie with me because J haue made a man euerie whit whole on the Sabboth daie By which words hee sheweth that such workes as hinder not the vse of the Sabboth but rather further establish it such as are the workes which appertaine so to the seruice of god or sacred ceremonies or to charity and loue towards our neighbor as that present necessitie will not suffer them to bee differred vntill another time do not breake or violate the Sabboth but are most of all required to the right and lawfull obseruation and keeping of the Sabboth Now we are furder here to obserue that there is a three-fold difference of forbidding works and sinnes 1. Labors are forbidden but in a respect only to wit as they hinder the ministery of the Church or as they giue offence to our neighbour But sinnes are simply forbidden 2. Labours are forbidden onlie to be vsed on the sabboth daie sinnes are forbidden at al times 3. The ceasing from labors is a type of ceasing from sinnes which is the thing signified by that type What things are remaining to bee knowen concerning the sabboth wee will now consequently goe forward to declare And because one part of this commandement is ceremonial we shall not vnfitly afterwards adioine the common place cōcerning ceremonies Lastly we wil annex in brief wise vnto these the common place concerning the ministery of the church because by this commaundment is the external publique seruice of god enacted and therefore also the ministery it selfe of the church and the vse honor thereof OF THE SABBOTH The chiefe Questions 1 How manifold the sabboth is 2 The causes for which the sabboth was instituted 3 How the sabboth is sanctified or kept holy 4 How the sabboth is broken or prophaned 5 How the sabboth belongeth vnto vs. 1 HOW MANIFOLD THE SABBOTH IS THE sabboth signifieth a quietnesse or rest or ceasing from labours 1. Because god rested on that daie namely from making any new or moe kindes of creatures though not from preseruing of the same which he had made or from continuing the generation of the singulars of euery kind 2. Because the sabboth is an image of the spiritual rest to come 3. Because wee also and our families and our cattel are to rest and cease from our woorkes on that daie not from al woorkes but from houshold and ciuil works and from others of the like kind that god may then shew and exercise in vs his works And this concerning the name of the sabboth Furthermore the sabboth is of two sorts Internal and external The Jnternal or Moral or spiritual is the studie of the knowledge of God and his works of auoiding sinnes and of worshipping God by confession and obedience To be short The spiritual sabboth or spiritual rest is a ceasing from sinnes and an exercising of the workes of God This sabboth although it bee continuall perpetual with the godly yet is it begun in them in this life and is called the sabboth both because this is that true rest from labours miseries and the consecration of vs to gods worship and also because it was in times past signified by the ceremonial sabboth And this spritual Sabboth shall be perfectly perpetuallie continued in the life to come wherein is a perpetual worshipping magnifieng of God al those labours being left and surceased wherein wee are now busied and occupied The external or ceremonial sabboth is a certaine time ordained and instituted by god in the church dedicated to a ceasing from workes and labours and giuen to the ministerie of gods word to the administration of the sacraments or to the external publick worship of god This ceremonial sabboth was necessary in the old Testament to be the seuenth day that on that day as also on other holy daies the Leuitical ceremonies should be obserued This selfesame ceremoniall sabboth is a thing Indifferent in the Newe Testament This Externall sabboth is also of two sortes Immediate and Mediate Immediate is that which was immediatelie instituted by god himselfe this was diuersly takē in the old Testament Namely 1. It signified daies as euery seuenth day which was in a more peculiar sense called the sabboth both in respect of Gods rest from the creation of the worlde and in respect of that rest which was commanded the people of God to bee kept on that day It signified also other festiual daies wherein the people were to rest as on the seuenth day So it is the first day of the Paschal feast called the sabboth Leuit. 23 and in the same place the feast of Trumpets is called a sabboth likewise the feast of Tabernacles 2 It signified also the whole seuen daies or the whole weeke was called by the name of the chiefe day the sabboth Matth 28. Now in the end of the sabboth when the first daie of the sabboth that is of the weeke began to dawne 3. It was taken for euerie seuenth yeare wherein the Iewes were commaunded to intermit the tillage of their fieldes The commaundement is giuen them in Leuit. 25 4 26.35 And hereof
stubburnes of the hart and will against the Law of God or against the iudgement of the minde as touching honest and dishonest actions or a pronesse willingnesse of nature to doe those things which God forbiddeth which euill they call concupiscence Or A corrupt inclination is a qualitie of the minde which hath an action following it euen so that albeit wee are not willing as yet actuallie to doe those thinges which the Law forbiddeth yet are wee willing by inclination of mind That sinne is a defect shall be proued in the question of originall sinne That sinne deserueth eternall punishments shall bee proued in the question of the effectes of sinne The difference of sin Now the difference of sinne which maketh it to differ from all other defectes is that it is repugnant vnto the Law of God The proper quality of sin The propertie of it is that it maketh a creature guiltie of the eternall wrath of God For as the speciall and peculiar difference of sinne is repugnancie with the law of God So a proprietie necessarilie adioined vnto it is the guilt of the person sinning that is a binding of him to temporall and eternall punishmentes which is done according to the order of Gods iustice and will And this is that which they commonlie say that there is a double formalitie or difference of sinne repugnancie with the Law and guilt or that there are two respectes of which one is a comparison or a dissimilitude with the Law the other as it is ordained to punishment For sinne is considered with this respect in the Church that wee may haue the whole description of it not onely as an euill habit of the will which is called vice of the Philosophers But that guilt in men doth not onely enwrappe the sinners themselues but also their posteritie in the iudgement of God as it is said Exod. 20 Visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate mee And Deut. 28. Cursed shall be the fruit of thy bodie Last of al an * An accidēt is that which so belongeth vnto a thing as it is not of the nature thereof but so belongeth vnto it as it may also not belong accident of sin is conteined in these woords Except remission be made for the satisfaction of the Sonne of god which is therefore added least this might seeme to be said in the definition of sinne That all whosoeuer haue sinned perish without all recall together with their posteritie For although there follow the nature of sinne which is to be repugnant to the law of god the condemnation of the sinner and his posteritie yet both are exempted from it if they apply vnto themselues the merit of Christ by faith and bee conuerted 3. How manie kindes of sinne there are There are fiue principall diuisions of sinne The first diuision is this There is one sinne Originall another Actuall OF ORIGINAL SINNE THat there is Original sinne in al men Original sin in al men is prooued and maintained against the Pelagians and the Anabaptists 1. By the Testimonies of Scripture As a Iob. 14.4 who can bring a clean thing out of filthines b Psa 51.5 In sinne hath my mother conceaued me c Ioh. 1.1.13 Which are borne not of bloode nor of the wil of the flesh nor of the will of mā but of God d Iohn 3.36 He that beleeueth not the Sonne the wrath of God abideth on him e Rom. 5 16. The fault came of one offence vnto condemnation f Ephe. 2.3 We were by nature the children of wrath 2. Because infants also are subiect to sinne because they die But they haue not sinne by imitation therefore by propagation Which is also confirmed by Testimonies of Scripture g Gen. 6.5 All the imaginations of mans heart are onely euill and that continually h Isaie 48.8 I called thee a transgressor from thy wombe i Rom. 7.23 I see another Law in my members rebelling against the Law of my mind Against this doctrine of Original sinne The Pelagians and Anabaptists against Original sinne in times past did the Pelagians striue as at this daie doe the Anabaptists denying that there is any Original sin For because that neither the posteritie are guiltie by reason of the first Parents fall neither is sin deriued into them from their auncestors by propagation but euerie one sinneth and becommeth faultie by imitation onely of the first Parentes Others grant that all became faultie by reason of the first sinne but not that withal such corruption was bredde in vs as might deserue condemnation and the wrath of God for that the defectes as they think with which we are borne are no sinne What we are to oppose against them But that we may altogither fortifie our selues against Pelagians Anabaptists and others of the same litter these foure thinges are proposed diligently to be considered 1 That al mankind is held guiltie for the disobedience of our first Parentes except by the benefit of the Mediator they bee exempted from it 2 That there are in vs besides this guilt defects inclinations repugnant to the Lawe of God euen from the houre of our birth 3 That these defects and inclinations are sinnes and deserue the aeternal wrath of God except wee bee deliuered by his Sonne For Christ freeth vs not onelie from the guilt but also from the corruption For as a double euil befell vs from Adam euen our guilt for the sin committed in him and the corruption of our nature propagated from him vnto vs So by Christ the other Adam a double grace hath befallen vs euen Imputation of righteousnes and Regeneration These two are proued togither in the scripture As k Rom. 3.23 Al men haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemptiō that is in Christ Iesus l Gal. 3.22 The Scripture hath concluded al vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue God shal circumcise thy heart and the heart of thy seede 4 That these euils are deriued not by imitation but by propagation of a corrupt nature from our first Parents vnto al their posteritie Christ onely excepted So then we know that there is Original sinne let vs now see what it is Original sinne is the guilt of al mankind by reason of the fal of our first Parentes and a priuation of the knowledge of God and his will in our minde What Original sinne is and of all inclination to obey God with our will and heart and of the contrarie in these there remaineth a wicked inclination to disobey the Lawe of God ensuing vpon the fal of our first Parentes and deriued from them vnto al their posterity and so corrupting their whole nature so that al by reason of this corruption are become guiltie of
the 18. 19 20. questions of the Catechisme such a definitiō of the Gospel is framed The gospel is the doctrin cōcerning Christ deliuering teaching that he is made of god vnto all those who are ingraffed into him by a true faith and do imbrace his benefites wisedome righteousnes sanctification redemption which doctrine was reuealed of god first in Paradise by his son afterwards propagated by the Prophets shadowed by the sacrifices and ceremonies of the law and lastly fulfilled and accomplished by Christ Both which definitions all the summes which are in scripture deliuered of the Gospel doe confirme as Ioh. 6.40 This is the will of him that sent me that euerie man that seeth the sonne and beleeueth in him should haue euerlasting life And I will raise him vp at the last day Act. 13.38 Through his name was repentaunce and remission of sinnes to be preached to all nations Luc. 24 47. He commandeth his disciples to preach faith repentance Ioh. 1.17 The law was giuen by Moses but grace came by Christ By these and the like testimonies of the scriptures it is manifest that both the law and the gospel preacheth repentance and that the instrument whereby god doth worke in vs repentaunce or true conuersion is properly the gospel But this order in proceeding must bee obserued First the law is to be proposed that thence wee may know our miserie Then What order is to be obserued in teaching the law and the Gospel that wee may not dispaire after our miserie is knowen vnto vs the Gospel is to bee taught which both giueth vs a certaine hope of returning into Gods promised fauour by Christ our Mediatour and sheweth vnto vs the maner how we are to repent Thirdly that after we attaine vnto our deliuerie we bee not careles and wanton Againe the lawe is to bee taught that it may bee the leuil squire and rule of our life and actions 2 Whether the gospel hath beene alwaies knowen THe gospel that is the doctrine concerning the promise of grace through Christ our Mediatour is not newe but hath alwaies beene extant in the Church The Gospel published in Paradise For presently after mans fall it was manifested in Paradise but consummated and absolued by Christ both in the fulfilling or ful performance as also in a more cleare declaration of those things which had before time beene promised in the olde Testament This is confirmed by the records of the Apostles as of Peter Act. 10.43 To him also giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes 1. Pet. 1.10 Of the which saluation the Prophets haue inquired and searched Likewise of Paul Rom. 1.2 Which gospel he had promised afore by his Prophets in the holie scriptures Of Christ himselfe also saying Ioh. 5.46 Had yee beleeued Moses ye woulde haue beleeued me for he wrote of me The same is manifest by all the promises and prophecies which speake of the Messias This is therefore diligently to bee marked because God will haue vs know that there was is from the beginning of the world vnto the end one onely way of saluation Ioh. 1. In him was life and the life was the light of men Ioh. 10.28 I giue vnto them eternal life Ioh. 8.56 Abraham saw my day and was glad Gen. 12.3 In thy seede shal all Nations bee blessed Iohn 10.7 I am the doore Iohn 14.6 I am the way the truth and the life No man commeth to the father but by mee Ephes 1.22 God hath appointed him ouer al thinges to bee the head to the Church Hebrewes 13.8 Christ is yesterdaie and to daie Iohn 5.46 Moses writ of me Now Moses writ of Christ Why Moses is saide to write of Christ First Because he recounteth the promises concerning the Messias Gen. 12.3 In thy seede shall al nations be blessed Deutronom 18.11 God shall raise you vp a Prophet Numb 24.17 A starre shall rise out of Iacob Secondly he restraineth the promise concerning the Messias vnto certaine persons of whom hee was to bee borne By which afterwardes the promise of the Messias was more and more renewed and reuealed Thirdly The whole Leuitical Priesthood and ceremoniall worship had a respect and were referred vnto Christ as the Sacrifices the immolations the altars the temple Yea the kingdome also and the kings were a type of the kingdome of Christ Wherefore Moses writ many things of Christ 1 Obiection But Paul saith that the Gospel was promised by the Prophets and Peter saith that the Prophets did foreshew the grace which should come vnto vs wherefore the Gospell hath not beene alwaies Aunswere The Antecedent of this reason is to bee distinguished The Gospel was promised and the grace and fauour to come was foreshewed it is true First as concerning the fulfilling of those thinges which in the olde testament were promised to come Secondly In respect of the more manifest knowledge of the promise of grace Thirdly In respect of a more large pouring out of the giftes of the holie Ghost Wherefore the whole reason wee accept of as true if by the Gospell they vnderstand the doctrine of Christ alreadie exhibited raised from the dead sitting at the right hand of his Father and giuing aboundantly giftes vnto men But wee denie it as the worde Gospell is taken for the very promise it selfe of grace remission of sinnes regeneration glorification freely to be bestowed for the Mediatours desert and merit For this grace was also promised truely proffered in the old testament to all beleeuers for Christs sake but who was hereafter to come to be exhibited as the same grace is yeelded vnto vs for the same Christ but who is alreadie come and exhibited Iohn 8.56 Abraham sawe my day and was glad Act. 10.43 To him giue all the Prophetes witnesse Rom. 10.4 Christ is the end of the Law Obiection 2. Paul Ephes 3.5 saith That in other ages the gospell was not opened vnto the Sonnes of men Aunswere This reason is a fallacy of diuision as the Logicians call it in dismembring or diuiding those thinges which are to bee ioined or otherwise it is a fallacie in affirming that simply to bee saide so which was so said but in some respect For the Apostle in the same place presently addeth as it is nowe For now that is the Messias beeing manifested the gospell is much more clearely discouered and deriued and spread to many more than it was in the old Testament It was therefore knowen vnto them who liued of olde though not in so simple sort as vnto vs. 3 Obiection The Lawe was giuen by Moses grace and truth came by Christ Iohn 1.17 Therefore the gospell was not from the beginning Aunswere Grace and truth did appeare by Christ exhibited and manifested to witte in respect of the fulfilling and full and plentifull perfourmance of those thinges which were promised in the old Testament But hereof it followeth not
remission of sinnes is giuen REmission of sins is giuen by faith Remission of sinnes giuen by faith through the working of the Holy Ghost by which being wrought and kindled in vs by the holy Ghost wee receiue the same Therefore the purpose and decree of God of remitting sinnes is euerlasting but the executing and performance thereof is when by faith we applie remission of sins vnto vs. So also God doth alwaies loue his elect but that loue is not poured out in their hearts before their repentance For they haue that certain testimonie of conscieÌ„ce by the gift of the holy Ghost that they are loued of god so haue their sins remitted who truly conuert and repent Oâ— THE RESVRRECTION OF THE FLESH THE chiefe quâ—stions 1 What the Resurrection is 2 The Errours concerning the Resurrection 3 Whence it may appeare that the Resurrection shall certainelie be 4 For what end the Resurrection shal be 5 By whom 6 How 7 When. 8 What bodies shall rise 9 Whether the soule be immortall 1 WHAT THE RESVRRECTION IS THE Word Resurrection signifieth sometime preseruation The resurrection of the flesh is a restoring of the substance of our bodies after death euen of the same matter whereof they now consist and a reuiuing and quickening of the same bodies with life immortall and incorruptible by the same immortall soule whereby they now liue which God will woorke by Christ in the ende of the woorlde by his diuine vertue and power which restoring also shal be of the elect vnto the eternall glorie of God but of the reprobate vnto eternall paines That is 1. There shal be a restoring of the same bodie which is a recollecting gathering together of the same matter which was scattered and seuered into al the Elementes 2. An vniting of it with the same soule and a reuiuing of it 〈◊〉 the same soule which also it had before 3. A putting off of al infirmities a putting on of immortality 2 The Errours concerning the Resurrection THE Errours helde of the resurrection are of three sortes Some haue vtterlie denied it and haue auouched the souls to die together with the bodies 2. Some haue granted the immortalitie of the soule but haue constred the resurrection to bee a resurrection in this life but the bodies they denied to rise at all although the soules of the godlie haue fruition after death of euerlasting happinesse 3. Some as Anabaptistes deny that the verie selfe same bodies which we now haue shal rise again but they saie that Christ at his second comming will make new bodies 3 Whence it maie appeare that the Resurrection shall certainlie beâ— IT maie be verily collected probably out of philosophie that there shal be sometime a resurrection Probable proofes of the Resurrection yeelded by philosophie but no necessarie demonstrance but no necessarie demonstration can bee yeelded thence that the Resurrection shall certainly bee For in philosophy are manie principles which accord not with the sacred writinges of Gods spirite Againe in philosophy the knowleege which it hath of Gods iustice and trueth is but a maimed reason But in the holie writ of God the reasons are firme true Hence alone therefore is demonstration giuen for the most certaine accomplishment of the Resurrection And this first by testimonies of scripture then by reasons drawn out of scripture The testimonies of Scripture The Testimonies of scripture for demoÌ„strance of the Resurrection which confirme the certaintie of the resurrection hereafter to come are most euident and those taken both out of the olde and new Testament Iob 19.25 I am sure that my redeemer liueth and hee shall stand the last on the earth and though after my skin worms destroy this bodie yet shal I see God in my flesh Iohn 5.28 The hour shal come in the which all that are in the graues shall heare his voice And they shal come forth that haue doone good vnto the resurrection of life but they that haue doone euil vnto the resurrection of condemnation Iohn 6 40. I wil raise him vp at the last day 1. Corint 15.13 If there bee no resurrection of the deade then is Christ not risen And if Christ be not risen then is our preaching vaine and your faith is also vaine Reasons drawen out of the scripture for proofe thereof The reasons which are drawen also out of Scripture are diuerse 1. God promiseth eternall life not to the soule onelie but also to the bodie of the godly and contrarie to the vngodly hee threatneth eternall punishment and paines both of bodie and soule and these promises and threatninges of God must bee fulfilled For the certainty of them is vnchaungeable But they shal not bee fulfilled if the deade shal not rise Seeing therefore God dooth most certainelie in his good time accomplish that which hee promiseth to the godly and menaceth to the wicked it followeth of necessitie that the dead must rise againe 2. The mercie of God is perfect as which extendeth it selfe to the whole man and which will haue vs wholy saued Therefore our bodies also shal rise again 3. The mercie and loue of God towardes the godly is perpetuall and vnchaungeable so that what hee once will of his fatherly loue towardes them perfourme vnto them the same he euer will But he wil haue the godly saued both in soule and bodie therefore they must be both in soule and bodie euen whole saued and therefore that they maie bee whole saued they must needes rise againe 4. The perfect iustice of God requireth that the same wholie whereby they sinne should be punished with eternall paines But they sinne both in their whole bodie and in their soule Therefore their bodies also must be raised againe because they ought no lesse in body than in soule to suffer eternal pains 5. Christ is risen therefore wee also shall rise This sequele is most sure For first Christ therefore rose againe that hee might raise vs. Secondly Christ is our head and we his members Seeing then Christ our head is risen we also his members doubtles shal rise For the glorie of the head requireth this that he haue his members sutable in like condition with him Wherefore if the members should continue rotten the head should not be glorious Thirdly The same spirite is in vs which is in Christ raised he ioineth and vniteth vs with Christ and worketh the same in vs which he doth in Christ neither is at anie time not like himselfe But he hath raised Christ Therefore also hee will raise vs. 6. It is saide that Christ shall haue an euerlasting kingdome but this he should not haue if our bodies should alwaies continue in death for neither would it suffice that our soules are immortall or eternal without our bodies For that Christs kingdome may be eternall he must haue eternall subiects and those wholy eternall Therefore our bodies also shall rise that so wee whole may bee subiect eternally vnto Christ our king
Luk. 22.19 Do this in remembrance of me Lastly they are also bonds of loue because they who are confederated with God are vnited also among themselues Ep. 4.5 One Lord one faith c. 1. Cor. 10.17 We being many are one bodie The confirmation of the fourth Conclusion The distinction there deliuered is manifest in it selfe The receiuing of the signes is corporall externall But the thinges especiallie signified are not receiued without faith because they are promised to beleeuers onely And the signes are no otherwise true than the promises vnto which they are annexed Again the signes declare the same to the eyes which the promise declareth vnto the ears As therefore the promise is but an emptie sound without faith So also are the ceremonies vaine spectacles Again The thinges signified are the communion of Christ and all his benefits But this can no man haue otherwise than by faith either in the vse or without the vse of the Sacrament The confirmation of the sixt conclusion Such is the coniunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifieng other thinges are though not in the same place yet together with the thinges testified and signified The Reason is Because to make one thing a signe of another thing is not to include or tie the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Again the nature of the things signified by the sacrament doth not admit this local vnion For some are subsisting forms some accidents not inherent in the sacramentall signes but in the mindes of men as the gifts of the holy ghost Some are corporeall and in one place only and not locallie existent wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The confirmation of the seuenth Conclusion The scripture speaketh thus of the Sacramentes Circumcision is the couenaunt The Lambe is the Passeouer The bloud of the sacrifices the bloude of the couenant the expiation of the sacrifices the Sabboth the euerlasting couenant The mercie seate of the Arke Baptisme a clensing washing Bread and wine the bodie and bloud of Christ And so the scripture expoundeth it selfe when circumcision is called the signe of the couenant The Pascal Lambe the signe of the passouer The Sabboth a perpetual signe of grace and sanctification The ceremonies types and shadowes of true thinges The beleeuer and baptized shall bee saued and of the signes and symboles of the Lordes supper it is said that they are to bee receiued for our reconciliation The confirmation of the tenth conclusion The signes of the couenant confirme nothing vnto them who keep not the couenant or who referre them to another ende But the sacraments are signes of the couenant whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake and wee binde our selues to the yeelding and performance of faith and new obedience Therefore they confirme not neither â—ssure them of Gods grace who are without faith and repentaunce or vse other rites or to some other end than God hath appointed Moreouer Jâ— is superstitious and idolatrous to attribute the â—â—stifâ—cation of gods grace either to the external woorke rite without the promise or to anie other woorke inuented by men Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Rom. 2.25 Circumcision is profitable if thou doe the law c. The confirmation of the 11. conclusion The figure of Baptisme beeing correspondent to the Arke of Noah doth also saue vs not the outward washing away of the filth of the flesh but the inwarde testification of a good conscience towardes god The bread which wee breake is it not the communion of the bodie of Christ And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith it foloweth that they serue for the saluation of beleeuers as doth the word But contrary the wicked through the abuse of the sacramentes and the contempt of Christ and his benefites which are offered vnto them in his woorde and sacraments and through the confession of his doctrin which they embrace not with a true faith purchase vnto themselues the anger of God and euerlasting paines according to the saying of the Prophet Esay cap. 66 3. He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep iâ— as if he cut off a dogs necke And saint Paul 1. Cor. 11.27 Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie shall be guiltie of the bodie and bloud of the Lorde But the things signified because they are receiued by faith onely and are either proper vnto saluation or saluation it selfe as Christ and his benefites they cannot be receiued of the wicked neither can they at all be receiued but vnto saluation The confirmation of the 12. coÌ„clusion A promise the signe of a promise hauing a condition of faith and fidelitie adioined vnto it are ratified whensoeuer the condition is perfourmed But such is that promise which is signified and confirmed by the sacraments Therefore if in the vse of them faith doth accompany which beleeueth the promise the things promised and signified are receiued together with the signes Eze. 16.59 I might deale with thee as thou hast done when thou diddest despise the oth in breaking the couenant Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth and J will confirme vnto thee an euerlasting couenant The confirmation of the 13. conclusion The iterating of circumcision or Baptisme hath beene no where receiued or admitted Neither is the reason hereof obscure or vnknowen because those sacraments were instituted to bee an initiating or solemne receiuing of men into the Church which is alway ratified vnto him that is penitent and persisteth therein But the vse of other sacraments is commaunded to be iterated as of the sacrifices the Passeouer worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimonie that the couenant which was made in Circumcision and Baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwaies necessarie The confirmation of the 14. conclusion That there is one common definition agreeing to the sacraments both of the olde and new testament hath beene shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the newe testament it is manifest that there are but two because there are no other ceremonies commaunded of god and hauing annexed vnto them the promise of grace And that the olde sacraments
is that some certaine time be alotted to the ministery of the Church or to the publick seruice of God The other part is Ceremoniall and Temporarie namely that that time be the seuenth day that therin be kept the Leuitical ceremonies That this part bee temporarie and the other perpetual is vnderstoode by the end of the commaundement and by the causes of both parts whereof more shal be spoken afterwardes Now we wil in few words expound the wordes both of the commaundement and of the reason adioined vnto the commandement Which being once knowen so much the easier shal bee vnderstoode those things which are afterwardes to bee spoken concerning the sabboth Remember thou keep holy the sabboth daie that is with great care and religion keepe holy the sabboth day Not without cause doth God so seuerely commaund the keeping of the sabboth 1. Because the breach and violating of the sabboth is the breach and violating of the whole worship of God For the neglect of the ministery doth easily corrupt the doctrine and worship of God 2. Because by the exacting of the ceremoniall or typical sabboth God would signifie the greatnesse and necessitie of the spiritual sabboth 3. Because god wil haue the external sabboth to serue for the beginning and perfecting of the spiritual sabboth in vs. 4. Because he willeth the sabboth to bee kept holy and to be sanctified that is that sinnes should be eschued and auoided therein good works done and that it should not be spent in slothful idlenesse Now god is otherwise said to sanctifie the sabboth than are men God is saide to sanctifie the sabboth because he appointeth it for diuine worship men are saide to sanctifie it when they referre it to that vse vnto which god hath appointed it Thou and thy sonne and thy daughter c. He will haue also our children and familie to cease from their labours for two causes 1. Principallie that these also may be brought vp by their parents and masters in the seruice of God and may be admitted vnto the ministerie of the Church For God will haue these also to be members of his Church 2. Because hee will haue especiallie on the Sabboth day loue and bountifulnesse towards our neighbour to be shewed and seene in the Church The strainger c. Hee willeth also straingers to intermit their labours and that if they were conuerted vnto true religion because they were of the houshold of the Churche if they were infidels he commandeth it thē not in respect of themselues but in respect of the Israelites 1. Least by their example they should giue offence vnto the Church 2. Least their libertie might bee an occasion vnto the Jewes to accomplishe by them those labours which it was not lawfull for them to woorke by them selues and so the lawe of God should bee deluded Hereby is aunswere made vnto three questions 1. Whether other nations were also bound to the Mosaical ceremonies if any of them liued among the Iewes 2. Whether they which are aliens from the church may or ought to be forced to religiō 3. Whether the sacraments among which was also the Sabboth ought to be cōmon vnto Infidels with the Church Vnto these questiōs we thus answer As concerning binding constraint the strangers which conuersed among the Iewes were not forced either to al ceremonies or to religion but to external discipline which was necessary for the auoiding of breeding offences in the Church wherein they liued For a Magistrat ought to be a maintainer of discipline order according to both tables of the Decalogue amongest his subiectes and to forbid manifest idolatry and blasphemies Moreouer as cōcerning the binding there was a peculiar consideration and respect of the sabboth which was not then first by Moses prescribed vnto the Israelits but commanded by God from the beginning of the world vnto all men and so did bind all men vntill the comming of the Messias Although indeed this commaundement and ordinance was so growen out of vse among other nations that they accounted it among the number of the chiefe reproches wherewith they derided and scoffed at the Iewes Furdermore the sabboth was no sacrament vnto Jnfidels because neither did the promises belong vnto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but onely for auoiding of offence and for preuenting of such occasion of breaking the sabboth as might bee giuen by them vnto gods people These thinges are also the better vnderstood by this that their cattle also are commaunded to rest whose rest had no respect or consideration either of Gods woorshippe or of a Sacrament but was commaunded only in respect of men 1 That all occasion of labouring might be cut off by forbidding the labour or vse of their beasts 2 That also they sparing brute beasts might learne how greatly God wil haue regard to be had of mercie and fauourablenesse towards men For in sixe daies This reason which is annexed vnto the commaundement is drawne from Gods rest appertaineth to the ceremonial commaundement concerning the Seuenth day And rested on the seuenth day That is hee ceased to create anie newe partes of the world as being nowe perfect and such as god would haue it to be This seuenth day he consecrated to diuine seruice 1. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof And so the imitation of this rest is double Ceremoniall or signifieng and Morall or spirituall or signified 2. That this rest of the seuenth day might bee a monument of the creation then finished and absolued by God and of his perpetuall preseruation and gouerning of his worke euer since that day vnto his owne glorie and the safetie of his chosen and that so it might be a pricke to stir vs vp to the consideration magnifieng of Gods workes towardes mankind Furdermore God did not therefore grant six daies vnto labour and the seuenth to diuine woorship that on other daies the worshippe of God shoulde bee omitted but hee requireth these two thinges 1 That on the sabboth day there bee not onely a priuate seruing of God as on other daies but also a publike seruing of him in the Church 2 That on that day all other labours should giue place both to the priuate and publicke seruice of God which on other daies euerie one doth exercise according to his vocation We are furder to beware of a Jewish superstition which Christ also doth once again refute in the Gospel namely to thinke it vnlawfull to performe on the sabboth day whatsoeuer woorkes belonging to the necessitie either of his owne life or of anothers For by the end of the commaundement it appeareth that only seruile woorkes or such as hinder the exercise of the ministerie are forbidden of God but not those which hinder not the
wil vs to desire it But God willeth vs to craue in this life and to desire the perfect fulfilling of the Law 1. Because he wil at length effectuate it in those that desire it therefore hee will giue it vs after this life if wee desire the same here truly and from our heart 2. That we may now goe forward in godlinesse and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. That by this desire of fulfilling the Lawe God maie exercise vs in repentance and obedience OF PRAIER THE chiefe Questions hereof are 1 What praier is and howe many sortes there are of praier 2 Why praier is necessary 3 What is required to true praier 4 What is the forme of praier by Christ prescribed 1 WHAT PRAIER IS AND HOW MANY SORTS OF PRAIER THERE ARE. PRaier is a petition ioyned with an ardent and earnest desire whether vttered in woords or not vttered whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and neede with humilitie and repentaunce and confession of our owne vnworthinesse made in true conuersion vnto God in a confidence and sure trust in gods promises for christs sake our Mediatour Saint Paul maketh mention of three sortes of praier 1. Petitions for good thinges 2. Deprecations against euill things 3. Jntercessions and requestes for others The General of these specials is Praier Likewise Jnuocation and Adoration But praier differeth notwithstanding from Inuocation Adoration For Adoration is often times taken for the whole worship of god because whō we woorship him we account for the true God But praier is a part of Inuocation for Jnuocation compriseth these two as a general his specials namely Petition or praier and thankes-giuing For Inuocation or to Inuocate on God is to craue of the true God any thing that is necessary both for the soule and body and to giue thanks for benefits receiued of him Thankefulnes or Thankesgiuing is an acknowledgement of a benefit receiued and a voluntary binding to the performaunce of duties mutuall possible and lawful Thankefulnes conteineth two things to wit truth and iustice 2 Why Praier is necessarie THE causes for which praier is necessary are these 1 The commandement of God because God hath commanded that wee call vpon him and will this way chiefely and principally be worshiped and magnified by vs. Psa 50.16 Call vpon me in the daie of trouble Luk. 11.2 When ye praie say Our Father c. By these wordes of Christ it furder appeareth that the tongue also is required to praier which we may proue also by other reasons 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end 2. Out of the aboundance of the heart the mouth speaketh 3 Wee are to doe it that others may follow our example 2 Our Necessitie and Want For wee receiue not of God those blessings which are necessarie for our safety and saluation except we aske them of him For God hath promised them to such only as aske them Nowe what wee speake of the necessitie of praier the same is also to bee saide of the necessitie of Thankesgiuing For without giuing of thanks we leese those thinges that are giuen receiue not such thinges as are to be giuen and are necessarie The necessitie of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or encreased in no man who doth not aske it no man hath faith who giueth not thankes for it and they which are endued with true faith aske the grace of God and they who haue tasted of gods grace shew themselues thankfull vnto God for it and doe more and more craue and desire it Rom. 5.5 The loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers For the holie Ghost is giuen to none but to him that desireth him 1 Obiection But we see the wicked also to receiue the gifts of the holie Ghost Therefore not onlie they that desire him receiue him Aunswere The wicked verily receiue manie gifts but not those principall giftes neither those that are proper to the Elect such as are faith repentance remission of sins regeneration and furder what giftes the wicked receiue those are not auaileable vnto them neither doe they receiue them to saluation Reply Jnfants craue not the holie ghost and yet they receiue him Aunswere The holy ghost is not giuen but to those that aske him that is to those of yeares and vnderstanding who are able to aske him But euen Infants also aske and craue the holy ghost after their manner hauing to wit in possibilitie an inclination to faith and therefore potentially they aske the holy Ghost or haue an inclination to aske him 2 Obiection The Effect is not before his cause But praiers are the effects of the holie Ghost in asmuch as no man can aske the Holie Ghost who hath not the holie Ghost and hee alone woorketh praier in vs Therefore the Holie Ghost is not receiued by praier but is in vs before praier and so by consequent he is not giuen to them onlie that aske him 1 Aunswere Whosoeuer hath not the holie ghost cannot aske him that is as concerning the encrease of him 2 The Effect is not before his cause that is in order and nature but in time they are both together For the holy Ghost is in vs according to nature before praier because we then first begin to desire him to aske him of God when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs yet he is not first in vs according to time For as soone as the holy Ghost is giuen we begin to desire his presence When God giueth his spirit at the same time they aske him vnto whome hee is giuen And the Holie Ghost is giuen to none but to him that desireth him for no man desireth him but he who hath in himselfe the beginning of him Whereas then it is said of Christ Luk. 11.13 How much more shall your Heauenlie Father giue the holie Ghost to them that desire him this must not be vnderstood of the encrease onely but also of the beginning of his giftes and graces 3 What is required to true praier THE conditions and circumstaunces of true praier are 1 A direction of it vnto the true God that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word by his workes of creation preseruation and redemption of the Church As wee haue receiued so are we baptized and as we are baptized so we beleeue and as we beleeue so wee adore and worship the