of Gods presence which knoweledge the Scripture calleth knowledge by the spirite and face to face 16 Faith which is onely historicall breedeth though by an accident despair and the grieuousnes of Gods iudgement 17 Temporary faith breedeth a certaine ioy but not a quiet conscience because it ariseth not from the true cause as also it maketh shew of confession and some shew of good woorkes but that only for a season 18 Faith of miracles doth obtain of God those miracles whereof it is conceiued 19 By faith only applying to euery one the promise of grace we obtaine and receiue righteousnes before God and the participation or communion of Christ with al his benefits 20 As before this faith cannot goe true conuersion and the beginning of true obedience according to all the commaundementes of God so can they not but needes accompanie the same OF THE CREEDE OR SYMBOLE OF THE APOSTLES AFter we haue intreated of FAITH Why the creede is called a symbole it directly followeth now that we speake of the sum of those things which are to bee beleeued which we cal the Symbole of the Apostles or the Apostolick Symbole The especial Questions here are 1 What a Symbole is 2 What are the parts of the Apostolique Symbole 1 WHAT A SYMBOLE IS THis woorde Symbole is deriued from a greeke woorde which signifieth either a common collation of diuerse men to the making of a banquet or a signe token and marcke whereby a man is discerned froÌ„ others Such as is the militarie signe whereby fellowes are desciphered from enimies The Symbole so termed in the Church is a breefe and summarie forme of christian doctrine or a briefe summe or confession of the points of Christian religion or Euangelical doctrine Nowe it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enimies and from al other sects Some say that this briefe summe of Euangelical doctrine was called a Symbole for that this doctrine was collated as it were and imparted by the Apostles and euery one of them did bestow some part thereof but that cannot be proued But if you wil deriue it thence this reason also nothing absurde may be rendered thereof for that the Articles of faith are the squire and rule whereunto the faith and doctrine of al Orthodox or right beleeuing Christians ought to agree and be conferred This Symbole is called Apostolique 1. Because it conteineth the summe of the Apostolique doctrine which the Catechumens were enforced to hold and professe 2. Because the Apostles deliuered that summe of doctrine to their Scholers and Disciples which the Church afterwardes held as receiued from them This selfesame Symbole is called also Catholick because there is but one faith of al Christians Question Were there not new Symboles made as Athanasius Symbole the Symbole of Nice of Ephesus of Chalcedon Aunswere These are not other from this Apostolique Symbole but certaine words are added as an explication of this by reason of heretiques by whom because of the shortnes thereof this was depraued There is no change either of the matter or of the Doctrine but onely of the forme of declaring it as easily appeareth by comparing them together 2 What are the parts of the Apostolicke Symbole or Creed THe principall parts thereof are three 1 Of the Father and our creation 2 Of the Sonne and our redemption 3 Of the holy ghost and our sanctification that is of the workes of our Creation Redemption and Sanctification How our Creâ—tioÌ„ RedemptioÌ„ Sanctification are ech appropriated to some one person of the Trinitie and yet all three persons haue their ioint working in them Obiection Vnto the father is ascribed the creation of heauen and earth vnto the Sonne the redemption of mankind vnto the holy ghost sanctification Therefore the Sonne and the holy ghost did not create heauen and earth neither did the Father and the holy ghost redeeme mankinde neither do the Father the Sonne sanctifie the faithfull Answere It is a fallacie grounding vpon that which is affirmed but in respect as if it were simply affirmed For the creation is giuen to the Father redemption to the Sonne sanctification to the holy ghost not as they are simply an operation or woork for so should other persons be excluded from it but in respect for the order and manner of woorking which is peculiar and proper to euerie of them in producing and bringing forth the same externall woorke A more open declaration hereof may be this The woorkes of our creation redemption sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are vndiuided that is common to the three persons which they by common wil and power woork in the creatures by reason of that one and the same essence and nature of the Godhead which they haue For the Scripture attributeth the Creation not onely to the father but to the Sonne also and the holy ghost Ioh. 1.3 Al things were made by it Gen. 1. The spirit of the Lord moued vpon the waters Mat. 1.20 That which is conceaued in her is of the holy Ghost Likewise our redemption is attributed to the father and the holy Ghost Iohn 3. God sent his Sonne into the woorlde that the world might be saued by him Tit. 3. Hee saued vs by the renewing of the holie ghost which he shed on vs abundantly And sanctification both to the father and to the sonne Gal. 4.6 God hath sent the spirit of his sonne into your harts crying Abba Father 1. Thess 5.23 The very god of peace sanctifie you throughout 1. Cor. 1.30 Christ is made sanctification vnto vs. Eph. 5.26 Christ sanctifieth the Church Al the persons therefore create redeem sanctifie Neuerthelesse yet in respect of that order of woorking which is betweene them Creation is ascribed vnto the father Because hee is the fountaine as of the Diuinitie of the Sonne and the holie Ghost so also of those diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghost Redemption is ascribed vnto the Sonne because hee is that person which executeth the fathers will concerning the redeeming of mankinde and dooth immediatly perfourme the woorke of our redemption For the Sonne onely was sent into flesh and hath paied the ransome or price for our sinnes not the father nor the spirit To the holy ghost is ascribed sanctification because he doth immediatly sanctifie vs. For the father createth but mediatly by the Sonne and the holy Ghost The Son from the father and the holy Ghost from the father and the sonne The father and the holy ghost redeeme vs but mediatly by the sonne But the son immediatly from the father by the holy ghost The father and the son sanctifie vs but mediatly by the holy ghost but the holy Ghost immediatly from the father and the sonne The workes of the trinitie external
yet wil I not faint in hope for Israel but wil looke when yet once againe God himselfe shal smite on rockes and water shal flowe out of them that his people in this time of drought maie drinke Euen so O God for thy promise sake and for thy troth of ould plighted in thy beloued Sonne vnto thy chosen open the rock of stone againe let againe the waters the liuing waters of thy word flow out and let the sauing riuers of thy Gospell runne and stop not through al drie places of our Land that men and Angels may see the felicity of thy Chosen and reioice in the gladnes of thy people and giue thanks and praise and glory and honour with thine inheritance vnto thy blessed name for euer A CATECHISM OF CHRISTIAN RELIGION 1 What is thy onely comfort in life and death THat both in soule body a 1. Cor 6.19 1. Thes 5.10 whether I liue or die b Rom. 14 8. I am not mine own but belong c 1. Cor. 3.23 wholy vnto my most faithful Lord Sauiour Iesus Christ who by his precious blood most fullie satisfying d 1. Pet. 1.18 1 Iohn 1.7 2.2 for all my sinnes hath deliueâ—ed e 1. Iohn 38. Heb. 2.14.15 mee from all the power of the diuell and so reserueth f Iohn 6.39 me that without the will of my heaâ—enly Father not so much as a haire may fal g Mat. 10.30 Luke 21.18 from â—y head yea all thinges must h Rom. 8.28 serue for my safeâ—y Wherefore by his Spirit also he assureth i 2 Cor. 1.22 5.5 Eph. 1.14 mee â—f euerlasting life and maketh k Rom. 8.24 me ready and preâ—ared that henceforth I may liue to him 2 How many thinges are necessarie for thee to know that thou enioying this comfort maist liue die happilie Three l Luk. 24.47 1. Cor. 6.11 Rom. 8.16 Tit. 33.4.5.6.7 8. The first what is the greatnes m Iohn 9.41 Rom. 3. of my sin misery The second how I am deliuered n Iohn 17.3 from all sinne and miserie The third what thankes I owe o Ephes 5.10 1. Pet. 2.9 3.10.11.12 Rom. 6.11.12.13 Mat. 5.16 2. Tim. 2.15 vnto God for this deliuerie There is a three-fold order or there are three partes of the studie of diuinitie THE first is a Catecheticall institution or briefe summe of Christian doctrine which is called a Catechisme and is a briefe explication of the generall pointes of the same doctrine This part is necessarie For both the learned and vnlearned ought to know the foundation of religion The second a handling of common places or coÌ„mon places which contein a larger explication of euery point and of hard quaestions together with their subdiuisions reasons and argumentes The third a diligent meditation of the scripture or holy writte This is the highest degree for which we learne all the rest to wit that we may come furnished to the reading vnderstanding and propounding of the holy Scripture Those former partes are taken out of the Scripture and againe common places do lead vs vnto the Scripture which is as it were a rule by which they are directed What a Catechisme is A CATECHISME is a briefe doctrine framed for youth the ruder sort conteining in it the summe of the doctrine of the Law Gospel or of Christian religion which being deliuered is required againe at the handes of the auditors It is so called of a Greek woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to resound or to returne a voice back again Eccho-like because that children did by mouth make rehearsall of those thinges which were asked them and which they had hard Catechumeni in the primitiue church were those who learned the Catechisme that is to say such as were now of the Church and were instructed in christian Doctrine Neophyti or Nouices were those who were but new come vnto the Church so called from twoo Greeke woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify a new plant Of the Catechumenes there were twoo sortes 1 Those who first being of some yeares whether of the Iewes or of the Gentils afterward came vnto Christ but were not as yet baptised These were first instructed in the Catechisme and afterwards baptised and admitted to the Lords supper 2. Those who were borne in the Church That is the Children of Christians These eftsoones after their birth as being members of the Church were baptised and after they were growen a little elder they were instructed and confirmed by laying on of handes and so dimissed out of the companie of the Catechumenes so that it was lawfull for them thence-forward to draw neer vnto the Lordes Supper This Catechising doctrine hath euer been in the Church For in the olde Testament God himselfe in briefe-wise deliuered the doctrine of the Lawe Gospell the Decalog the promises as when hee saith Walke before me Gen. 17.1 Gen. 22.18 and be thou perfect Likewise In thy seed shal al nations of the earth be blessed Now these things God would that Abraham and his posteritie should teach their Children and their whole familie and therefore this doctrine was framed fit for the capacity of Children and the ruder sort In the old Testament furthermore there were also sacrifices praiers other things in which the youth were instructed In the new Testament in the Apostles time there was likewise a Catechising doctrine as the author of the Epistle to the Hebrewes reporteth Therefore leauing the doctrine of the beginning of Christ Heb. 6.1 let vs be led forward vnto perfection not laying againe the foundation of repentance that is the beginning of Christian doctrine which comprehendeth repentance and faith These first beginnings or principles of Christian doctrine are called in the same place the doctrine of baptismes because they that were of some yeares before they came to christ were first instructed before they were baptised It is called also the doctrin of laying on of hands because the Catechisme was required at their handes that they should be able to answere in it on whom hands were laid that is to say of the children of Christians who were baptised in their infancy The parts of these rudimentes of Christian doctrine which they cal Catechisme are the Lawe and the Gospel or as it is said in the place afore named vnto the Hebrews repentance and faith in Christ Semblably the fathers also write Briefe summes of doctrine certain remnants of which we see as yet in Popery Now it behoueth that the youth be by and by instructed in this doctrine and doe knowe the foundation 1. Because of the commandement of God â—eut 6.7 Thou shalt tell them vnto thy children 2. Because we are so corrupted that except we be timely informed of the wil of God hardly or neuer we learne to do things acceptable vnto God and scarsely suffer ourselues with much adoe to be
much thereof hath beene preserued of God for vs as was necessarie and profitable for the doctrine and comfort of the Church euen as Iohn witnesseth that Iesus did many thinges before his disciples 1 As much of the history as is sufficient doth remain Iohn 21. which are not written in the storie of the Gospel And that these thinges which are extant were written that wee might beleeue that Iesus is the Christ the Sonne of God and that beleeuing wee might haue life euerlasting in his name Furthermore 2 The holy Scripture is perfect in sense though not in words concerning doctrine and precepts albeit some thinges written by the Apostles be not extant whatsoeuer yet of necessarie doctrine was in them it is certaine that it is contained in those which we haue both because that Paul in both places doth repeate that which hee hath written in those Epistles and also because it hath bin before shewed that God hath deliuered the whole doctrine of our saluation in the Scripture which is extant and wil preserue it vnto the ende of the world They bring other places also by which they indeuour to Obiection 2 gather Some things were spoken by word of mouth that Christ his Apostles did deliuer some things vnto the Churches by mouth which are not comprised in the writings of the Apostles As Mat. 28. where Christ sendeth his Apostles to preach Iohn 16. I haue yet many things to say vnto you but you cannot beare them now Act. 16. Paul and Timothy deliuered vnto the Churches the decrees to keepe ordained by the Apostles and elders which were at Ierusalem 1. Cor. 11. I wil order other things when I come 2. Thes 2. Keepe the instructions which you haue beene taught either by word or by our Epistle And cap. 3. Withdrawe your selues from euerie brother which walketh not after the instruction which he receaued of vs. And in the 2. and 3. Epistles of Iohn I haue many things to write vnto you but I would not by paper and incke but I trust to come vnto you and speake mouth to mouth 1 Tim. 6. Tit. 1. and 2. And Paul chargeth Timothie to keep that which was committed vnto him and to commit those things which he had heard of him to men fit to teach Lastly they saie That before the bookes either of the olde or new Testament were written the doctrine was deliuered vnto the Church by mouth But neither the Prophets nor Christ nor the Apostles haue deliuered any other precepts by mouth then those which are written And if they ordained any ceremonial thinges in the Churches which they committed not to writing neither were they contrarie to these which are written neither ouer-many or vnprofitable neither put on them with an opinion of necessitie For neither was there any other Gospel from the beginning neither did Christ command anie other to be preached then that which we haue written Neither were those things any other which the Apostles then could not beare through infirmitie then the selfesame which the Lord had taught them before which the spirite should cal into their minds and expound vnto them which themselues afterwards did deliuer in writing to the church neither were they otherwise then sutable to those thinges which they had before receaued of the Lord neither olde wiues to is such as a great part of the Popish traditions are but the most authenticke doctrine of the Gospel either vnknowen or repugnant vnto the reason and wit of man But what Paul in the Acts is said to haue deliuered vnto the churches is there expressed euen the decree of the counsel of Ierusalem concerning blood strangled and thinges offered to idols Vnto the Corinthians hee promiseth that he will take order for matters of ceremonies euen such as appertained to the ministring of the Lords Supper Now by the instructions which he speaketh of to the Thessalonians he vnderstandeth not anie Lawes concerning ceremonies but the whole doctrine of the Gospel which he had taught euen the selfe same both by word and writing which hee had committed to Timothie and by the declaring of which mouth to mouth Iohn promiseth to bring true ioie vnto his auditours But bee it that Paul spake neuer so much of keeping traditions or ordinances which were not written as 1. Cor. 11. when hee saith Now brethren I command you that you keepe the ordinances as I deliuered them vnto you yet should not the aduersaries therefore obtaine that their traditions either are to be kept or are Apostolicke wheras most of them are singularly repugnant to the Apostles doctrine neither yet that there were more ordinances then in the Church then are written since that the Apostles did ordaine no rites by which the consciences of men should be bound Obiection 3 They alleadge farther the practise and examples of the Apostles That the Apostles haue decreed against and besides the Scripture Tit. 1. as if they did make anie ordinances or Lawes either besides or against the Scripture as when Paul ordaineih manie things of choosing Bishops and Deacons of widowes of weomen to be couered and to containe themselues in silence of not deuorcing the husband if he bee an infidel of controuersies betweene Christians 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. But these men remember not that their authority is not equal vnto the Apostles authoritie neither consider they that there is nothing in all these thinges appointed of Paul which is not agreeable to the rest of the word of God contained in writing and that manie of those things which they alleadge is comprehended in the commandements of the Decalog More trifling is it 1 Answere that they saie the forme of Baptisme appointed by Christ was changed by the Apostles because it is reade in the Acts. 2.8 and 19 that they Baptised in the name of Iesus Christ For in those places not the forme of Baptism but the vse is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches thinges offered to idols blood and that which was strangled is it lawful for Councels and Bishops to make decrees and Lawes to tie mens consciences For first here againe there must needs be reteined a difference betweene the Apostles by whom God opened his wil vnto men whereupon they also saie It seemed good to the holie Ghost and to vs and other ministers of the Church who are tied vnto the Apostles doctrine Further as cōcerning this decree of the Apostles they decreed nothing else then what the rule of charitie commaundeth which at all times would haue that in things indifferent men should deale without offence Now if they vrge that these ordinances are called necessary againe it doth not thereupon follow that the traditions of Bishops are necessarie especially such as are the Bishops of Rome Then that necessity whereof the Apostles speak
communicated to the Sonne and the holy Ghost and receiued of the Sonne and the holy GHOST Iohn 5.26 The father likewise hath giuen to the Sonne to haue life in himselfe Neither dooth it followe The person is begotten therefore the Essence is begotten For that which is affirmed truely of a thing respectiue is not necessarily to bee affirmed of a thing absolute in his owne nature For although euerie father hath a Sonne yet not euerie thing of which it maie bee truely affirmed that it is a father maie bee said to haue a Sonne Albeit then the person of the Sonne is begotten yet whatsoeuer is the Sonne is not begotten The persons distinguished by their outward works extended vnto the creatures Another difference of the persons is in the order of their outwarde actions which they exercise towardes the creatures in them and by them The Father woorcketh createth sanctifieth of himselfe by the Sonne and the holie Ghost Hee sendeth them and is not sent The Sonne woorketh from the Father by the holie Ghost hee is sent of the Father hee sendeth the holy Ghost The holie Ghost woorketh and is sent from both His working is said to bee from another who woorketh anothers will and pleasure going before his owne accompanieng and following it not in time but in the order of woorking The persons therefore differ not in the woorkes themselues but in the manner onelie and order of working The work is not distinct the manner of working is distinct The father is called the first person because the Deity is communicated vnto him from none The Sonne the second person because the Deity is communicated vnto him from the Father The holie Ghost the third because the essence of the father and the son is communicated vnto him from the father and the son Now the first and last are here said not as in degree or dignity or time but onely in order of existing and working This eight question together with the former shall be more at large explicated in the Articles of the sonne and the holy Ghost 9 Wherefore this doctrine is to be held and maintained in the Church THis doctrine of the Trinity is to be learned and held in the Church 1. In respect of the glorie of God The doctrine of the Trinity to be tuaght in the Church 1 In respect of Gods glory 2 In regard of our saluation that God maie be discerned and distinguished from Idoles For God will not bee matched with Idols but will haue himselfe to bee woorshipped and celebrated and therefore knowen and agnised for such a one as he hath declared himselfe to bee 2. In regard of our owne saluation and comfort No man is saued who knoweth not the father and the father is not knowen without the sonne 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father Againe no man is freed and saued from sinne and death without beleeuing the Mediatour Christ But no man reposeth trust and confidence in the sonne when as yet he is not knowen vnto him Therefore we must first know the sonne and then for the son we must know the father that we may beleeue in him Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost For he who receiueth not the holy Ghost is not saued But no man receiueth him whom hee knoweth not Therefore who knoweth him not is not saued That no mā receiueth him whom he knoweth not is proued by those words of Christ Iohn 14.17 The spirite of truth the world cannot receiue because it seeth him not neither knoweth him Ioh. 3.5 Except a man bee borne againe of water and the spirit he cannot enter into the kingdome of heauen Hence it manifestly appeareth that they which wil be saued must necessarily know the father the sonne and the holy ghost And they must knowe that the sonne and the holy ghost are distinct from the father but yet cōsubstantial with the father equal in perfections honor worship therefore the same true God which is the father For except God be known of vs to be such as he hath declared himselfe to be he doth not communicate himselfe to vs neither may wee looke or hope for euerlasting life from him And what he hath shewed himselfe to be wee haue heard namely that he is the eternall Father coeternall Sonne and coeternall holie Ghost But among al points there is none more sharply oppugned by the aduersaries of the truth than this doctrine of the three persons in one godhead especially since the son of god was manifested in the flesh It is not harde to espie the causes of this strife for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate Certaine obiections against the Trinitie aunswered 1 Obiection One Essence is not three persons Iehoua is one essence Therefore he is not three persons Answere One finite essence is not three persons But God is infinite Obiection 2. That which hath a beginning is not eternall But the sonne and the holy Ghost haue a beginning Therefore they are not eternall Aunswere That which hath a beginning of essence and time is not eternal But the sonne and the holy ghost haue onely a beginning of person or order or maner of beeing and so the Scripture teacheth Christ both to bee Iehoua and to haue a beginning namelie as touching his manner of being He gaue vnto the sonne to haue life in himselfe Obiection 3. Our vnity with God is a consent But the vnity of the son with the father is like to ours Therefore it is the vnitie not of essence but of consent which the sonne hath with the father Answere The conclusion of this reason hath more in it than was in the former propositions For the conclusion is general of al kind of vnitie whereas the Minor was particular of the vnity of consent For there is another vnitie of the Sonne with the Father namelie of essence Obiect 4. In whome the whole Deitie is besides him there it no other in whome the whole Deitie is But the whole Deity is in the father Therefore not in another Aunswere The Maior is false because the same Deity which is in the Father is whole also in the Sonne and whole in the holy Ghost Obiection 5. The diuine essence is not begotten But the Sonne is begotten Therefore he is not the diuine Essence Answer Where al be particulars nothing can be concluded And the first proposition or Maior cannot bee expounded vniuersallie For it is false That whatsoeuer is the diuine Essence is not begotten Obiection 6. Where are distinct operations at leastwise internall there also are distinct essences But the internal operations of the father and the sonne and the holy Ghost are distinct Therefore also their essences are
Matth. 12.31 Euery sinne and blasphemy shal be forgiuen vnto men but the blasphemie against the holie Ghost shal not be forgiuen vnto men Whence it appeareth seeing Paul saith hee was a blasphemer and yet obtained pardon and seing likewise christ affirmeth that some blasphemy is forgiuen and some is not forgiuen that the name of blasphemy is taken in diuers senses Vnto the confession of the truth is repugnaunt first The denial of the truth for feare of hatred or persequution or ignominie This deniall is of two sortes The first is an vniuersal and general defection from true religion which is to cast awaie the profession of the truth either certainelie or doubtfullie knowen and receiued with a certaine and purposed aduise and with the whole hearts desire of resisting God and without anie griefe or remorse of flying and shunning this casting awaie of the truth and without any purpose of obeying God in applying vnto himselfe the promise of grace and in shewing repentaunce This denial is proper to reprobats and hypocrites Whereof is spoken Matt. 13. and Luk. 8. and 1. Joh. 2. And this defection if it be don against the truth certainly knowen is sinne against the holy Ghost whereof none repent The other denial is special and particular which is the denial of weaklings is committed either through error not voluntary neither purposed or through feare of affliction when as notwithstanding there remaineth still in the hart an inclination and griefe detesting that weaknesse and denial and some purpose also to struggle out of it and to obey God by applying vnto himselfe the promise of grace and by giuing himselfe vnto repentaunce Into this denial may the elect and regenerate fall but they get out of it againe and returne vnto the confession of the truth in this life as it is shewed and exemplied in Peter Matth. 26. Secondlie Vnto confession is also opposed dissimulation or dissembling and hiding of the truth when as Gods glorie and our neighbours safetie requireth a confession of the truth which then requireth it when false opinions concerning God and his wil or woorde or concerning the church seeme to be confirmed and strengthned by our silence in the mindes of men or when those thinges remaine secret and hidden which God wil haue known and manifest for the maintenance of his glorie against the reproches of the wicked for the conuincing of the obstinate and for the instructing of those which are desirous to learne or lastly when our silence maketh vs suspected to be approuers and abetters of the wicked Thirdly vnto the right and lawfull confession of truth is opposed an vnseasonable and vntimelie confession that is whereby without any aduancing of Gods glory and without the furtherance of any ones safety and without any necessity of discharging his calling or duety there is stirred vp either a derision and euill entertainment of the truth or the fiercenesse and cruelty of the enemies against the godly Such a confession whereas it dooth rather darken than set forth the glory of God rather hindereth than furthereth the safety of the Church swarueth plainly from the scope and end of true and lawful confession and therefore is not a right vsing but an abusing of Gods name Therefore Christ forbiddeth it Mat. 7. Giue not that which is holie to dogs And Paul Tit. 3.10 Reiect him that is an heretique after once or twise admonition knowing that he that is such is peruerted and sinneth beeing damned of his own self Neither doth that crosse this which is said 1. Pet. 3.15 Be readie alwaies to giue an answere to euerie man that asketh you a reason of the hope that is in you with meekenesse and reuerence For Peter willeth vs to be alwaies in a readinesse or furnished to make aunswere concerning the summe and groundes of Christian doctrine yet so as that it is not necessary to vtter and expound all vnto euery one but vnto all those which require a reason and an account of our faith therby either to learne it or to know it But whom we see once to scoffe at the true doctrine which hath beene expounded confirmed vnto them if they again require a reason and account of our faith we are not to make further answere For so Christ himselfe after hee had sufficiently confessed and confirmed his doctrine by testimonies answereth nothing vnto the High-Priest and Pilate touching the false witnesses and Luk 22. himselfe rendereth this reason of his silence If J shal tel you you wil not beleeue me Another reason is giuen by Isaiah cap. 53. He was oppressed and was afflicted did not open his mouth that is because Christ knewe he was now to suffer according to his fathers will after his cause was sufficiently defended he is not careful of deliuering his person from iniuries contumelies and punishments For he knewe that this obedience did tend to his fathers glorie But contrariwise when the High-Priest adiureth him he confesseth himselfe to bee Christ because then his silence woulde haue giuen suspicion of contempt of the name of god whereby he was adiured Obiection We do not perceiue who are swine and dogs wherefore we are to render a reason of our faith to al without putting anie difference Aunswere Christ doth not cal al wicked men swine or dogs but those only who contemne and make a mock of the doctrin confirmed which they haue heard and which hath beene expounded vnto them 2. Christ willeth not vs to iudge of dogs and swine by the secretes of their hearts but by their present words and deedes If againe it be replied In matters of difficultie and such as are hard to be iudged except there be deliuered some certaine and exact rule how to iudge and deale mens consciences are left wauering and in doubt 1. But if also we are to iudge of the outward shew of swine and dogs it is hard to pronounce who are to bee accounted for swine and dogs Therefore mens consciences are left in doubt vnto whom and when confession must bee made The Minor is false For Christ wil haue none to be counted for dogs and swine but such as shew manifest stubburnes and obstinacy in their woords and deedes of whom it is no hard thing to iudge out of the word of God And further the holy Ghost is promised vnto all that aske him by whom their iudgementes and actions may be directed that they er not And lastly seeing in this life we attaine not vnto the perfection of Gods Law neither in other things neither in this point they who ioine the desire of Gods direction with an earnest care of Gods glory and loue of their neighbour may and ought to be certain assured either that their counsels are so ruled by the holy Ghost that they erre not or if they er that yet their error is pardoned forgiuen them And this certainty sufficeth for the reteining of a good conscience If lastly it be obiected That tyrants and manie Magistrates
selfesame particle betokeneth a certaintie or confirmation of our faith whereby we trust that we shal be heard Wherefore Amen signifieth 1. So be it and sure and certaine be that which wee desire and let God condiscend and aunswere vnto our request 2. So God being not vnmindful of his promise truly and certainly heare vs. FINIS ¶ A TABLE OF THE COMMON PLACES AND PRINCIPALL QVESTIONS HANDLED IN THIS SVMME OF CHRISTIAN RELIGION THE PREAMBLE A THREEFOLD order or three parts of the study of Diuinity 2 Of a Catechism or Catechising doctrine What a Catechisme is 2 In the Primitiue Church two sorts of Catechumeny 3 Catechising as the Doctrine of Baptisme of laying on of hands euer hath beene vsed in the Church and the reasons why still it ought 3. 4 Of the holy Scriptures Two opinions of religion but one alone true 5 What the holy Scripture teacheth or how Christian religion is diuided 6. 7 True religion ought to bee discerned from others and why 8 The difference of the true Doctrine of the Scriptures from others 10 The difference of true Doctrine from Philosophy 11 Certain notes whereby the tru church is distinguished from others 12 Whence it may appeare that this religion was once deliuered from god which is contained in the Scriptures 12 The authority of the Scriptures dooth not depend of the Church with reasons for proofe aunsweres to the contrarie obiections 13. 14. 15. 16. 17 Reasons for proofe of the certaintie truth of the holy Scriptures 20. 21 The difference betweene the prophecies of the heathen and them contained in the holy Scriptures 23 The spirit of Christ a sufficient witnesse of his Doctrine 27 No doctrin besides the holy Scripture is to be receiued into the church and the reasons why with answers to the contrary obiections 28. 29. 30 The obseruing of the Lords day left arbitrary to the Church 36 How controuersies doubtfull places are to be decided 46 Of the true comfort of the Godly The way to attaine to this comfort and the parts thereof 53 Why the knowledge of our misery deliuery and thankfulnesse is necessary to this comfort 55. 56. 57 THE FIRST PART OF THE MISERY OF MAN HOWE a man commeth to the knowledge of his misery 60 Of Sinne. Whether sin be or whence it appeareth to be in vs. 63 What sinne is 65 How many kinds of sin there are 67 Of Orginall sinne Whether there be Original sinne 6◠What Originall sinne is 68 Whether the souls of the children bee deriued from the souls of the Parents 71 What Actuall sinne is 78 Raigning sinne 78 Sinne not raigning or veniall 79 Sinne against the conscience not against the conscience 86 Sinne pardonable vnpardonable 87 Sin of itselfe sin by an accident 94 The workes of the regenerate vnregenerate differ seuen maner of waies 98 What are the causes of Sinne. 99 What are the effects of sinne 115 Of the creation of man What man was created of God 124 For what man was created 125 Of the image of God in man What the image of God in man is 128 How far foorth the image of God was lost how far it remaineth 130 How it is repaired in vs. 131 How the image of God is in Christ and how in vs. 132 Of the first sinne What that first sinne of Adam Eue was 134 What were the causes of the first sinne 135 What are the effects of the first sin 135 Why GOD permitted the first sin 136 Of free-will The causes of diuers controuersies risen about free-will 138 Of the word Liberty 140 What is the Liberty of will 141 What is like or common and what is different in the liberty of will which is in God in Angels and men 144 Whether there be any liberty in vs what it is 157 There are foure degrees of freewill 159 Of euils of punishment Of the euils of punishment 192. Howe many kinds of afflictions there be 194 What be the causes of them 198 What are the comforts that are to be opposed against them 200 THE SECOND PART OF MANS DELIVERY WHAT mans deliuery is 226 Whether any deliuery might bee wrought after the fall 227 Whether deliuerie bee necessarie and certaine 231 What manner of deliuerie this is 231 By what meanes mans deliuery may be wrought 233 Of the Mediatour What a Mediatour is 238 For what cause a Mediatour is necessarie 239 What is the office of a Mediator 241 What maner of Mediatour ours ought to be 243 Who is may be that Mediator 250 That there is but one Mediatour 252 Of the couenant What a couenaunt is 253 Howe a couenaunt may bee made betweene God and men 255 whether there be but one couenāt 255 In what the old and new couenaunt agree and in what they differ 256 Of the Gospel What the Gospel is 159 Whether the Gospel hath bin alwaies knowen 261 Howe the Gospell differeth from the Law 264 What are the proper effectes of the Gospel 267 Whence the trueth certainty of the Gospel may appeare 267 Of faith The necessitie of the true doctrine of faith 268 What faith is in general 270 What are the kinds of faith 272 How those kindes differ 275 How faith hope differ agree 278 What are the causes of faith 276 What are the effects of faith 280 Vnto whom faith is giuen 281 Conclusions comprising the summe of faith 285 Of the Creede or Symbole of the Apostles VVhat a Symbole is 287 What are the parts of the Apostolick Symbole 288 The first part of the Creede of God the Father Creatour The sense and meaning of the words I beleeue in God the father Almighty Creatour 291 Of God VVhether there be a God 294 VVho and what God is 301 An explication of the description of God deliuered by the church 305 VVhence it may appeare that there is but one God 336 VVhat these woordes Essence Person Trinity betoken and signifie 340 VVhat difference betweene Essence and Person 341 VVhether these names are to bee vsed in the church 345 How many persons there be of the Diuinity or Godhead 347 How the three persons of the godhead are distinguished 349 VVherefore this doctrine is to be held and maintained in the church 351 Of Creation VVhether the woorld were created of God 355 How God made the world 362 For what cause god created the world 367 Of Angels VVhat good Angels are 369 Of euil spirits or Angels 375 Of Gods prouidence Errors concerning Gods prouidence 379 Whether there bee any prouidence of God 380 VVhat the prouidence of God is 385 A confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of God moouing and gouerning all and euery particular whether good or bad great or smal most iustly 405 VVhy the knowledge of this doctrine concerning Gods prouidence is necessarie 426 The second part of the Creed of God the redeemer VVhat is signified by the word Iesus 430
In the end and the meanes whereby they are wrought Furthermore they haue this as their chiefe end that they may confirme idols superstitions manifest errors mischiefs But the miracles with which god hath set foorth his church are works either besides or contrarie vnto the course of nature and second causes and therefore not wrought but by the power of God The which that it might be the more manifest god hath wrought many miracles for the confirming of his truth whose verie shew the diuel is neuer able to imitate or resemble as are the raising of the dead to stay or call backe the course of the Sunne to make fruitles and barrain women fruitful But especially the miracles of God are distinguished by their endes from the diuelish and fained For they confirme nothing but which is agreeing with those thinges which afore time were reuealed by God and that in respect of the glorie of the true God of godlines and holines and the saluation of men And therefore is it said of the miracles of Antichrist 2. Thessal 2. That his comming shal bee by the working of Sathan with al power and signes and lying wonders and in al deceiueablenes of vnrighteousnes among them that perish c. Now if any be so bold as to cal in question 2 Obiection They are doubtful Answere The Antecedent is false whether or no the miracles which are reported in the Scriptures were done so indeed he is out of al question of ouer great impudency For he may after the same maner giue the lie to al both sacred and profane histories But let vs first vnderstand that as other parts of the holy story so especially the miracles are recited as things not wrought in a corner but done in the publik face of the Church and mankind In vaine should the Prophets and Apostles haue had endeuored to get credit vnto their doctrine by miracles which men had neuer seen Furthermore the doctrine which they brought was strange vnto the iudegement of reason and contrarie to the affections of men and therefore their miracles except they had bin most manifest woulde neuer haue found credite Also it clearly appeareth both in the miracles themselues and in the doctrine which is confirmed by them that they who writte them sought not their owne glory or other commodities of this life but only the glory of God mens saluation To these arguments agreeth not only the Testimonie of the Church but the confession also of the verie enemies of Christ who surely if by any meanes they could woulde haue denied and suppressed euen those thinges that were true and knowen much lesse would they haue confirmed by their Testimony ought that had beene forged or obscure 5 Oracles Obiection The Heathens also haue Prophecies Answere 5 The prophecies which were fulfilled in their due time doe yeelde their testimony vnto this doctrine in like manner the foretellings of thinges to come and the correspondence of euentes which could not bee foretold but by God reuealing them And albeit the heathens also and others boast of their prophecies and oracles yet great and manifold is the difference betweene them the sacred Prophecies which sheweth euidentlie enough that these were vttered by diuine instinct but those to haue beene Leigerdemains of the Diuell going about by a fained imitation to darcken the trueth and glorie of God For they squared from the truth and iustice of God before time reuealed they countenanced wickednesse and idolatry they were poured out by Prophets who were stirred with a furious and diuelish pang they were darke or doubtful and wheras they were vncertaine oftentimes by a false hope they allured those who listened vnto them into hurt and destruction at leastwise they were vttered of such things whose euents the Diuel through his subtiltie maie after a sort coniecture by tokens going before or else because he did know that by the permission and commaundement of God hee should bring them to passe Wherefore neither do they confirme and make good the Religions of those men amongst whom they florished neither doe they diminish the authoritie of the holy Scripture in whose oracles we maie see al things contrary vnto that which hath bin now spoken of these 6 The confession of the enemies them-selues 6 The confession of the enemies because whatsoeuer is true good in other Sects that also Christian Religion hath and that more clearly and better neither can those natural principles be refelled And if other sectes haue anie thing which agreeth not with our doctrine that may easily be refuted but if they haue any thing which cannot be refuted they haue stollen that from vs which is the Diuels woont Yea our verie enemies themselues are constrained to confesse that our doctrine is true yea the Diuel himselfe too Thou art the Sonne of God Luke 4.41 For of that force and nature is the woord of God that it doth so much the more grieuously strike and wound the consciences euen of those who are not conuerted how much the more stubburnelie they kicke against the pricke Euen as it is said Heb. 4. The word of God is liuely and mightie in operation and sharper then any two edged sword and entereth through euen vnto the diuiding asunder of the soule and the spirit and of the iointes and the marrow and is a discerner of the thoughts and intents of the hart And Luke 21. I wil giue you a mouth and wisedom wher-against al your aduersaries shal not be able to speak or resist 7 The hatred and oppugning of the diuel the wicked Iohn 8.44 7 The hatred and oppugning of this doctrine by the diuel and the wicked which is a testimonie that it is true For the truth breedeth hatred The diuel was a lier from the beginning He endeuoureth therefore to oppresse the Law and the Gospell that faith and honestie may bee destroied He doth therefore together with his complices persecute the truth because it doth more sharply accuse him than other sectes Iohn 7.7 The world hateth me saith Christ because I testify of it that the woorkes thereof are ill 8 The marueilous preseruation 8 The maruailous preseruation of this doctrine against the furies of Satan and enemies of the Church None is so much assailed none also continueth so sure Others are not assailed and yet they perish most speedily 9 The punishments of the enemies 9 The punishmentes of the enemies as of Arius Iulian and others Albeit in the world for the most part the wicked florish and the Church is oppressed yet that it falleth not Objection 1 so out by chaunce The enemies of the church doe florish Aunswere For a short time neither because God is pleased with them the euents witnes and the Scripture very often doth iterate it For the Church is alwaies preserued euen amidst her persecutions when as the short felicity of Tyrants wicked imps hath a most dolefull and aeternall destruction
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 sinners but in his own sonne sent to take flesh by punishment answering satisfieng his iustice 10 Obiection It is said Mat. 5. Whosoeuer shal breake one of these least commandements and teach men so he shal be called the least in the kingdome of heauen This they interpret after this sort That he who both by sinning teaching doth against the law is fallen from the kingdome of god not he who in teaching subscribeth to the law although sometimes he doth a litle contrary to that he teacheth But first the opposition or contrariety which Christ addeth But whosoeuer shal obserue teach them the same shal be called great in the kingdome of God doth shew that Christ in the former part of the speach doth vnderstand those who breake that is violate the lawe which they teach so that the meaning is although one teach wel yet violate one of these cōmandements which the Pharisies term the least that is of the commandements of the Decalog he shal find these cōmandements so not to be the least but the greatest as himselfe shal thereby become the least that is in no place in the kingdome of God Secondly albeit it be granted vnto thē that in the words of christ to teach so is the same that to teach contrary to the law yet can it not at al be gathered thence that they alone shal be the least in the kingdome of God who by teaching sinning breake the law not they also who by sinning onely not by teaching transgres it The first reason is in the very words of Christ Christ calleth them the least not as in his own iudgement but as in the iudgemēt of the Pharisies And so he imitateth them in thus speaking because he calleth those commaundements the least by a figure of speech called imitatiō which are the greatest the breach whereof whether it be committed in deed or in doctrine or in both god iudgeth worthy the shutting out of his kingdome euen by our aduersaries confession that is the whole Decalog which the Pharisies did set behind their traditiōs The other reason is in those wordes which Christ addeth For I saie vnto you except your righteousnesse exceed the righteousnes of the Scribes Pharisies ye shal not enter into the kingdome of heauen In these words Christ sheweth that a farre other righteousnesse is required by the Lawe of God than the Pharisies thought of that those sinnes also are so great that they shut men out of the kingdome of heauen which the Pharisies accounted either for light or no sins as To be angrie with thy Brother vnaduisedlie To saie vnto him Racha or Foole To be troubled with an euill affection or desire of reuenge For euen these things also he saith are to be auoided if we wil auoid Hell fire be the children of our heauenlie father Therefore he saith Whosoeuer looketh on a womā to lust after her hath committed adulterie with her alreadie in his hart And 1. Iohn 3. Whosoeuer hateth his Brother is a man-slaier yee knowe that no man-slaier hath eternal life abiding in him And therefore not they only which cōmit the greater sins but they also who commit the lesser cānot escape euerlasting death but by the satisfaction of christ imputed to them Sinnes made venial vnto the repentant by grace for the intercession and satisfaction of Christ But as our aduersaries accuse this sentence of too much rigor That al sinnes are by themselues of their owne nature mortal that is deserue aeternal death so also the other sentence That sinnes are made venial to those who repent which of their owne nature are mortal they reprehend as too gentle and repugnant to Gods iustice because to call that for veniall which is mortal is contrarie to truth and iustice But the answere is readie That God if we respect the nature of sinne adiudgeth al sinne woorthy of euerlasting death giueth pardon to none but of free grace for the intercession and satisfaction of his sonne our Mediatour The third Diuision of Sinne. What sinne is against the conscience There is sinne against the conscience and sinne not against the conscience Sinne against the conscience is committed of those who wittingly and willinglie sinne So Dauid wittinglie and willinglie committed adulterie and murder Sinne not against the conscience is that which wee either not witting or not willing commit or which is committed of those who knowe the wil of God acknowledge and bewaile their sinne but are not able to auoid it as are Original sinnes sinnes of omission ignoraunce infirmitie euen in the regenerate and Saintes They omit manie good thinges which they would not omit or commit euil things which they would not cōmit being sudainly ouertaken and ouercome by infirmities therefore are most grieuously angrie with themselues for their sinnes committed so that they are not more grieued at any thing than for that they offend God daily by their sinne and therefore desire and grone after nothing more than the grace of the holy spirite whereby to resist sinne Such sinnes are not imputed to the regenerat neither doe they cast off grace the holie spirit and faith Such a sinne of ignoraunce Saint Paul saith his blasphemie was which hee committed before he was conuerted against God as also his persequuting and violence against the Church therefore God had mercie of him 1. Tim. 1.13 Another kinde of those sinnes not against the conscience to witte infirmitie the same Apostle describeth Rom. 7.19 I doe not that good which I would the euil which I would not that do I. Yet not I doe it but sinne that dwelleth in me Hither also is to be referred the sin of Peter who wittinglie denied Christ but not willinglie for he had not the power to doe otherwise It was not raigning sinne because he acknowledgeth and bewaileth it and holdeth fast his faith Luk. 22.32 I haue praied for thee that thy faith faile not Much lesse was it the sinne against the holy Ghost because he loued christ no lesse when he denied him than when he bewailed his offence though that affection did not at that time for fear of imminent danger shew it selfe Moreouer this third diuision of sinne and the definition of both sinnes Christ hath expreslie deliuered Luk. 12.47 The seruant that knew his masters wil and prepared not himselfe neither did according to his wil shal be beaten with many stripes But he that knew it not and yet did commit things worthie of stripes shal be beaten with few stripes The fourth Diuision of sinne THere is sinne pardonable and sinne vnpardonable Al sinne repented of is pardonable Al sin is pardonable whereof men repent and obtain pardon Vnpardonable is a purposed deniall and oppugning of the knowen truth of God and his wil and workes of which the conscience is conuicted whereof no man obtaineth pardon because it is punished of God with a perpetual forsaking and blindnes
God worketh good things not onlie IN vs but also BY vs as ioint workers with him Phil. 1.6 he that hath begun this good work in you vvil perfourme it vntil the daie of Iesus Christ 2. 13. It is god who worketh in you both the wil the deed euen of his good pleasure Reply The beginning proceeding accomplishment of conuersion is the free work gift of god Therefore mans wil when he is conuerted doth nothing but is meere passiue There should bee no vse also as hath bin said before of lawes discipline doctrine exhortations and such like Answere We deny the consequence of this reason because the reason proceedeth from the putting of the first cause to the remouing of the second or instrumētal cause Again it is a mere fallacy cōcluding that to be simply so which is but in some respect so For first the wil as also the whole man renued is both the subiect and instrument cooperating and iointly woorking of his conuersion that is is conuerted of god and doth conuert himselfe For the action of god conuerting inclining the wil goeth before the assent of the will not in time but in nature only Secondly the holy ghost regenerating cōuerting vs woorketh in vs both new qualities in receiuing wherof we are mere passiue work not our selues For we cānot make to ourselues a fleshy hart of a stony No generall preuenting grace in vs which wee haue in our owne power to vse o◠refuse but the special grace of the spirite onelie worketh in vs conuersion the want whereof causeth our continuance in sinne God worketh in vs euen to wil also new actions in working which we are both passiue and actiue For we being regenerated by gods spirit are not stocks but ioint workers with him because we are made of vnwilling vnfit to good willing fit able to do good Thirdly the holy ghost worketh this regeneration not without precepts doctrin other means but by thē because it so pleased him Wherfore they cānot be neglected without shewing an impious wicked contēpt of god himself But here especially our aduersaries wil reply again that indeed we cannot be cōuerted to god except his grace preuent vs moue vs to cōuersion but this grace preuēting those who are to be conuerted is so far giuē to al as it is in thēselues or in their own power to vse it or refuse it that is to be turned from or to persist in sin And then at length they who haue vsed rightly that first vniuersal grace preuēting al men that is haue by their libertie applied thēselues to chuse that good vnto the chusing whereof they are sollicited but yet not effectually moued of god Vnto these is giuen also the subsequent ioint-working grace so that what they could not haue performed without this this now cōming between they may do that is may truly turn vnto god perseuere This they proue by sentēces of scripture which seem to hang the grace of god vpon the condition of mans vvil Zac. 1. Turn to me I wil turn to you Isa 1.19 If ye cōsent ye shal eat the good things of the earth Ier. 7. I called you ye answered not But it is certainly manifest out of the Scripture that neither anie man can be cōuerted except the holy ghost be giuen him neither is he giuen to al men of god but to those only whō he of his free mercy vouchsafeth this benefite so that the cause is not to be sought in mē but in god alone why these rather thā they beleeue gods voice ar turned vnto him therfore al truly might be cōuerted as cōcerning the liberty power of god the chāgeable nature of mans wil but not both in respect of the auerting of their nature frō god of that in-bred corruption in al which may indeed betakē away by god but cānot without his working be laid aside or put off by vs also in respect of the vnchangeable decree of god wherby god hath determined to leaue some in sin destructiō into which he hath permitted them to fal therefore either not to lighten their minds with his knowlege or not to renu their harts wils with new inclinations or powers nor effectually to moue thē to yeeld obedience to the known truth Neither do the testimonies teach otherwise which the aduersaries ale age God willeth vs to turne to him that he may turn to vs that is may turne away mitigate our punishments bestowe his benefits vpon vs not as if our cōuersion were in our own power but because he wil effectuat confirm these precepts commandements in the harts of his chosen Hee promiseth good things to those who wil obey him not as if it were in our power to wil obedience but because he wil stir vp by his promises that wil in vs. He chargeth the stubburn with their wickednesse not as if it were in their owne power to put it off but because he wil by accusing their wilful stubburnnes take away al excuse from them when he iudgeth them Again they vrge The will of receiuing Gods grace goeth not before faith conuersion but is part and the beginning thereof Although no man can bee conuerted to doe wel without grace yet not only the consequent gifts benefits of god but the first grace also of his holy spirit whereby we are conuerted al who are willing may haue seeing god promiseth that he wil giue to al that wil. As Isay 1. Apoc. 3. Isay 31. Al ye that thirst come to the waters But al may wil. Therfore al may be conuerted We deny the Minor Reply The wil of receiuing goeth before the receiuing it selfe Therfore they who as yet haue not grace may haue wil to receiue it We deny the Antecedent as cōcerning the grace of conuersiō For no man can desire this except he haue the beginning of it in him For it is god who worketh in vs both to wil and to doe Wherefore the wil of beleeuing and repenting is the very beginning of faith and conuersion the which whosoeuer haue true and vnfeigned it is encreased and perfected in them as it is saide Gods promises not vnprofitable though made with an vnpossible condition to the vnregenerate which yet is made possible to the regenerat by Christ Hee that hath begunne this good vvoorke in you vvill perfourme it 11 Obiection They gather also and collect these sayinges which promise Gods bounty with a condition of our obedience As If thou vvilt enter into life keep the commandements Likewise Do this thou shalt liue Out of these thus they reason A promise which hath adioined an vnpossible condition is vnprofitable and mocketh him vnto whom it is made But Gods promises haue an impossible condition Therefore they are all vncertaine yea neuer to be perfourmed and nothing but a mockerie Aunswere First wee deny the
thou that thou hast not receiued If thou hast receiued it why reioicest thou as if thou haddest not receiued it Philip. 1. I am perswaded that hee who hath begun this good worke in you will performe it vntill the daie of Iesus Christ Phil. 2.13 It is God that worketh in you both the wil and the deed euen of his good pleasure Ioh. 15. Without me you can doe nothing 1. Cor. 1.8 Who shall also confirme you vnto the end that yee maie bee blamelesse in the day of our Lorde Iesus Christ. 1. Cor. 10.13 GOD is faithfull which will not suffer you to be tēpted aboue that you be able but wil euen giue the issue with the tētation that yee may be able to bear it 1. Pet. 1.5 You are kept by the power of God through faith to saluation Reasons to proue the former doctrine This doctrine that the regenerate neither perfectly nor continually can obey God and that as the beginning so the continuance of our conuersion dependeth of God is confirmed besides these testimonies by euidēt reasons as that we receiue all good things from God Iames 1. much more then these good things which are the greatest of all that is our conformity with God and perseuerance therein 2 Againe Nothing can be done besides the eternal decree of God But the good works which the conuerted doe God from euerlasting did decree Ephes 2.10 We are his workmanship created in Christ Iesus vnto good works which God hath ordained that wee should walk in them Ier. 1.5 Before I formed thee in the womb I knew thee before thou camest out of the womb I sanctified thee wherfore they are able to do neither more nor lesse of such workes than God hath decred to worke in thē by his spirit 3 Againe The gifts of the holy spirit are not in the wil and power of men but in the power of the spirit who dispenseth them 1. Cor. 12.11 All these things worketh euen the selfesame spirite distributing to euery man seuerallie as he will Eph. 4.7 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ. 2. Thessal 3.2 All men haue not faith Nowe perseueraunce in true godlines and a will and desire to perseuere and the crauing of the confirmation strengthning and aide of the holie spirite are no lesse the gift of the holie spirit than regeneration it felfe and faith and conuersion as hath bin shewed before Wherefore to perseuere in faith and conuersion is no more in our power than to beleeue and to be conuerted 4 Againe In whose power and arbiterment our perseuerance is he is the preseruation of our safety But God and not we is the autor and preseruer of our safety Iohn 10. No man shall plucke my sheepe out of my hand Therefore our perseueraunce is not in our owne power and arbiterment but in Gods 5 Lastly As our conuersion so also our perseueraunce is the free gift of GOD that is As God findeth no cause in vs why to conuert vs so neither findeth he cause in vs whereby hee should bee mooued to keepe vs beeing conuerted that wee doe not defect or fal For neither is there cause in vs why hee should more keepe vs from falling away than our parentes in Paradise Neither is the chiefe cause in the Saintes themselues why God should defend some rather than some against tentations and sinnes as Samuel and Iosaphat rather than Sampson and Dauid But if to perseuere were in our power or not to perseuere then the cause of this diuersity should bee in vs. Wherefore perseuerance in godlinesse and absteining from sin is not to be ascribed to our selues but to the mercy of God But against the former sentence to witte that euen the best woorckes of the Saintes in this life are not perfectly good and therefore are not able to stande in the iudgement of God and to please God but by the imputation of Christs satisfaction the papists oppose themselues 1 Obiection The woorks of Christ and the holie spirit saie they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his spirit vvherefore it is necessarie and must needes be that they are pure and perfect and please God euen as they are considered in themselues For God cannot condemne his owne woorkes although he examine them according to the rigor of his iudgement We answere to the Maior The workes of God are pure and woorthy no reprehension The good works of the regenerat are not perfect so long as thēselues who work iointly with the spirit are not perfect as they are the woorkes of God and such as God woorketh but not as they are depraued by the creatures neither are they alwaies pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are doone by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of GOD but impure and vnperfect and according to the sentence of the Lawe subiect to damnation if the creature by which God woorketh thē be corrupt vitious that is depraued by the not knowing of God and by auerting from God 2 Obiection God cannot condemne the members of his Sonne Rom. 8. The imperfections of the regenerate and their workes ar blotted out and pardoned in Christ There is no condemnation to them that are in Christ Iesus The regenerate are the members of Christ. Therefore euen as they are considered in themselues they and their woorkes cannot bee condemned in the iudgement of God Answere There is more in the conclusion than in the premisses For this onely followeth That the Saintes cannot bee condemned but this commeth in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth GOD not because it perfectly agreeth with the Lawe but because the defectes and faultes which cleaue vnto it are pardoned through Christ 3 Obiection How Christ wil render vnto euerie one according to his woorkes Christ in iudgement will render vnto euerie one according to his woorkes But the seueritie of Gods iustice dooth not render good according to woorkes which are not perfectlie good Wherefore the woorkes of Sainctes are so perfect as that they can not bee condemned in the iudgement of God Wee aunswere vnto the Maior The iustice of GOD dooth not render good but according vnto perfect woorkes if hee iudge legallie according to the couenaunt of perfect obedience towardes the Lawe But hee rendereth good also according to imperfect woorkes and such as deserue damnation except the sinne that cleaueth vnto them be pardoned when as hee iudgeth according to the gospell that is not according to the couenaunt of woorkes or our owne obedience which shoulde satisfie the Lawe but according to the couenaunt of faith or of the righteousnesse
proper to flesh created finit but to a nature infinit omnipoteÌ„t existing froÌ„ euerlasting Therfore christ promiseth the holy ghost to his disciples which is the spirite of trueth wisdome feare praier grace c. But although after that maner which hath bin spoken of the god-head only christ by reason of his god-head doth behold do al things is adored of vs yet his humanity also doth behold vnderstand hear our necessities desires coÌ„plaints praiers yet after another sort that is not of it selfe but by the godhead reueiling shewing our desires to the humane vnderstanding which is vnited to it And fuâ—der it performeth those things which we craue both by the efficacy of his merit by intercession made incessaÌ„tly to the father for vs whereby he wil obteineth of his father all blessings for vs by the force and omnipotency not of his flesh but of his godhead vnited thereunto by which christ man doth effectually apply to vs those benefits which he hath obtained for vs of his father Now to acknowledge when we worship Christ the Mediatour these things in him to profes the same both in words gestures actioÌ„s is the honor which is du is exhibited by vs to his humanity by reason of the god-head vnited thereto yet so that this veneratioÌ„ of the humanity is not separated froÌ„ the honor which agreeth to Christ according to his Godhead For with one the same particular indiuiduall inuocation worship we speak to honor whole christ god man according to the properties of both natures which he reteineth will haue also now in his glory for euer to be attributed to him vnitely but yet distinctly that is As the persoÌ„ office of the mediator so the adoratioÌ„ or worship is coÌ„pound hauing parts whereof some agree to the godhead some to the flesh as in the office so also in the honor of the person the properties operations of the natures are not separated nether yet confounded but being vnited are distinguished Wherefore as it doth not folow The godhead in Christ is redeÌ„ptres by reason of the flesh assuÌ„pted Therefore it is also subiect to sufferings mortal did suffer was dead So is there no necessity in this Vbiquitary argumeÌ„t Christs humanity is adored by reason of his god-head Therefore the same is also really omniscieÌ„t omnipoteÌ„t after the same maner to be adored as is the godhead The reason is because of the fellowship or coniunction of office honor in the person the same properties operations in natures are wrongly heretically inferred The sum of al is That christs humanity is adored by reason of his godhead coÌ„meth not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these other like properties is the godhead only inuocated but because it doth truely know vnderstaÌ„d hear our necessities cogitations desires praiers the diuine intelligence vnderstanding which is vnited to it reâ—â—iling and opening them vnto it And also because what we craue aâ— christs hands the same it effectually performeth not by the bones sinowes hands fingers feete but by the force and power of the same God-head Furdermore that maner form of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is vsuallie called the communicating of the properties Likewise the communicating of names because the names and attributes of both natures are affirmed of the same person and of themselues enterchaungeably by reason of the vnitie of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Synecdoche and is termed by manie Synecdoche because that is affirmed of the whole person which agreeth vnto it onelie in respect of one of the natures as a part It is also called a mutuall and enterchaungeable attribution because as humane properties are attributed vnto god in respect of the humanitie so diuine are attributed vnto man in respect of the Diuinitie As God suffered man is omnipotent So likewise the communicating of names For Man is God and God is Man by reason of the personall vnion of both natures A rule to be obserued concerning the attributes or properties of the office of Christ Mediatour THE names of office and honour agree vnto the whole person in respect of both natures keeping still the differences in natures of properties and operations These attributes are rightlie affirmed of subiectes both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickeneth the Man-hood quickeneth And God or man quickneth The attributes of office are to be Mediatour to make intercession to redeeme to saue to iustifie sanctifie purge from sinnes to be Lord and Head of the Church to be woorshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conioined and distinct For euen for this verie cause was it necessarie that the two natures should be vnited in Christ Mediatour that what neither nature could doe being set a part in the work of our redemption that Christ subsisting in both ioined together might doe and accomplish by both As therefore the natures themselues so their properties also or faculties of woorking and operations are proper and remaine diuerse and distinct yet so that they concurre to the effectuating and working of one effect or work and benefit as parts and communicated labours For albeit the natures doe alwaies labor work together in the office and benefits of the Mediator nether without other yet doth not therefore one worke the same which the other doth But each woorketh according to his property force of woorking onely that which is proper to each nature not that also which belongeth vnto the other As neither the soule doth that which is proper vnto the body neither the body that which is proper vnto the soule but the same man doth woorke some one worke by his body and soul each dooing their proper function So likewise the humanity doth neuer accomplish that which is proper vnto the God-head nor the Godhead that which is proper vnto the manhood but the same Christ executeth and perfourmeth one and the same office benefit by both natures which he hath in him as parts of his person the Worde woorking according to the propertie thereof what belongeth to the Worde and the fleshe in like manner executing according to the peculiar and proper faculties thereof not according to others that which belongeth to the flesh For the properties operations proper to each nature are not common to both natures but to the same person consisting of both natures Wherefore in such like phrases of speech concerning Christes office which are called of the auncient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
is set downe at the right hande of the father there is no cause why wee should doubt at all of our saluation he shall keepe it safe for vs and at length most assuredly and certainly bestow it vpon vs. Ioh 10.28 No man shal pluck my sheep out of my hand And cap. 17.24 I will that they which thou hast giuen me be with me euen where I am FROM THENCE SHAL HE COME TO IVDGE THE QVICKE AND THE DEAD IN this Article three common places fal in one and meet together which are diuerse in themselues namely of Christes second comming of the ende of the woorlde and of the last iudgement Of these places we wil speake iointly as which are linked betweene themselues yet so that the chiefe of them is that of the lâ—st iudgement For to little purpose were it for vs to think of christs second comming except we did furder coÌ„sider to what end he should come I beleue in christ who shall come to iudge the quick and the dead that is I beleeue 1. That at the second comming of Christ shall follow the renuing of heauen and earth 2. That the selfesame Christ shall come who for vs was borne suffered and rose againe 3. That he shall come gloriouslie to deliuer his church whereof J am a member 4. That hee shal come to abiect and cast awaie the wicked By these wee receiue great and sound comfort also and consolation For seeing there shal be a renouation or renuing of heauen and earth we haue a confidence and trust that our state also shal be at length other and better than it now is seeing christ shall come wee shall haue a fauourable iudge for he shal come to iudge who hath merited righteousnesse for vs who is our Brother Redeemer Patron and Defender seeing hee shal come gloriousâ—â—e he shal also giue a iust sentence and iudgement and shal bee mighty enough to deliuer vs seeing hee shall come to deliuer his church great cause why we should cheerefully expect him seeing he shall abiect and cast awaie the wicked into euerlasting tormentes let vs suffer patientlie their tyrannie To conclude seeing he shall deliuer the godlie and cast awaie the wicked hee wil also either deliuer or cast away vs and therefore it is necessarie that wee repent and bee thankefull in this life and flie fleshely securitie that we maie bee in the number of them whome hee shall deliuer The chiefe Questions of the last iudgement 1 Whether there shall be any iudgement 2 What that iudgement is 3 Who shal be iudge 4 Whence and whither he shal come to iudge 5 How he shal come 6 Whom he shal iudge 7 What shal be the sentence and execution of this iudgement 8 For what causes this iudgement shal bee 9 When it shal be 10 Why god wil haue vs certaine of the last iudgement 11 Why he would not haue vs certaine of the time 12 Wherefore God differreth that iudgement 13 Whether it is to be wished for 1 WHETHER THERE SHALL BEE ANIE IVDGEMENT THIS Question is necessarie For the Scripture also hath foretold that there shal come in the later times â—ockers who shal account this Article for a fable The last iudgement cannot indeede be demonstrated out of Philosophy but neither is there any thing in Philosophie against it But the whole certainty thereof is grounded on diuine Prophecies or of the doctrine of the church For although the Philosopher perhaps woulde say somewhat as seeing a litle through a mist as That it is not likely that man was born to this miserie yet by reason that man hath lost the knoweledge of the righteousnesse goodnesse truth of God we caÌ„not know out of philosophy that any iudgement shal be muchlesse with what circumstances it shall be The arguments which Philosophy yeeldeth are forcible indeed in themselues but are not made knowen but in diuinity and therefore the argumentes themselues are onely made forcible of strength in diuinity Wherefore we wil draw reasons proofs out of diuinity or the doctrine of the gospel by which it may appear that there is a last iudgement The first proof is drawn from expresse plaine testimonies of sacred Scripture As out of the prophecy of Dan. Likewise out of the prophecy of Enoch alleadged by the Apostle Iude vers 14. 15. Behold the Lord coÌ„meth with thousands of his saints To giue iudgement against all men Moreouer out of the sermons of Christ especiallie in Mat. 24. vers 25. Likewise out of the sermons of the Apostles Acts. 17.31 He hath appointed a daie in the which he wil iudge the world in righteousnes by that man whom he hath appointed 1. Thes 4.16 The lord himselfe shal descend froÌ„ heauen with a shout with the voice of the Archangel with the trumpet of god Neither is the certainty of the last iudgemeÌ„t apparaÌ„t only by these the like plain testimonies of Scripture but is deduced also out of other places by good consequence hence are made those forcible argumeÌ„ts which the Philosophers saw but by a glims The second proofe is drawen from the ende whereunto mankind was created God necessarily obtaineth his end but to this end did he create mankind that man shoulde bee the image of God and the euerlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse This blessednesse is a part of Gods Image but this the Diuell hath destroied Therefore God shall restore it who is mightier than the Diuell And although the end for which man was created is hindered diuerse waies in this life yet god will at some time obtaine it Wherefore it is not onlie as the Philosophers reason likelie and probable that man was not made for thâ—se miseries but it is also most certaine that the most excellent of all creatures was made to a better ende Wherefore there must needs be at length a change By this argument is confirmed also the happinesse of our bodies According to that of Saint Paul 1. Cor. 6.19 Know you not that your bodie is the temple of the holy ghost which is in you The third proofe is taken from the iustice goodnesse and trueth of God which requireth that it maie go ful well with the good with the euil ful il Philosophy knoweth not that god is so iust good and true that he will haue the righteous to enioy full and perfect blessednesse But this commeth not to passe in this life nay rather it goeth well with the euill and wicked in this life Therefore there must remaine an other life wherein this shall bee The holie Scripture vseth this argument as in Saint Paul 2. Thess 1.6 Jt is a righteous thing with God to recompence tribulation to them that trouble you And Luk. 16.25 Remember that thou in thy life-time receiuedst thy pleasures and likewise Lazarus pains nowe therefore is he comforted and thou art tormented
of Christ imputed vnto vs. Christ is in respect of our iustification 1. As the subiect matter wherein our iustice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father dooth iustifie vs and 4. Because he giueth vs faith whereby we beleeue and apprehend it The mercy of god is as the impellent cause thereof in GOD. Christes satisfaction is the formal cause of our iustification giuing the very life and being vnto it 7 Why Christes satisfaction is made ours by faith onelie Faith the apprehensiue instrument of Christs satisfaction CHRISTES satisfaction is made ours by faith alone 1. Because faith is the onely instrument which apprehendeth Christs satisfaction 2. Because the proper act operation of faith and not any other act of vertue is the application or apprehension of Christes merite yea faith is nothing else than the acceptation it selfe or apprehension of anothers iustice and of the merit of Christ 3. It is done by faith onely because we are iustified by the obiect of faith onely to wit by the merite of Christ alone besides which there is no iustice of ours nor any part thereof For wee are iustified freely for Christes sake without woorkes There is nothing which is our iustice and righteousnes before God neither in whole nor in part besides Christes merite onely by receiuing and beleeuing anothers iustice and not by working wee are iustified Not by working nor by meriting but by apprehension and acceptation only we are iust and righteous Wherefore we are iustified by faith onely by faith as Saint Paul speaketh as by a mean and instrument but not for faith as the Papistes say who wil admit both these maners of speaking as if faith were indeede the application whereby we apply vnto our selues Christes iustice but were also besides a certaine work or merite whereby we merite to bee iust Nowe the exclusiue particle onely is added that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit which is our iustice That so the sense may be Christes merite iustifieth vs and not faith it selfe that which is apprehended dooth iustifie vs and not the instrument which doth apprehend Neuerthelesse this proposition Wee are iustified by faith may bee vnderstoode also without relation to wit wee are iustified by faith as by a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice Faith was imputed vnto him for righteousnes as faith is the apprehending instrument of righteousnes apprehended faith beeing as it were the hande wherewith the Iustice of Christ is receiued and by this means faith is wholy excluded frō that which is receiued by faith vnto which nature notwithstanding of faith it were repugnaunt That For faith we should be iust and righteous For if for faith then faith were nowe no longer an acceptation of anothers righteousnesse but were a merit and cause of our owne iustice neither should receiue anothers satisfaction which now it should haue no neede of Obiections against this Doctrine of Iustification 1 OBiection Wee are iustified by faith Faith is a woorke Therefore we are iustified by the woorkes thereof that is by the merite of faith Aunswere First the consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth That by that worke wee are iustified as by an instrument or meane not as an impellent cause Nowe it is one thing to be iustified by faith that is to be iustified faith only being the meane to receiue it by the bloode of Christ and it is another thing to be iustified for faith that is for the merite of faith 2. The kinde of affirmation is diuerse for in the Maior faith is vnderstoode with relation to Christes merite in the Minor it is taken absolutelie and properlie 2 Obiection Justice is that whereby wee are formallie or essentiallie iust Faith is iustice Therefore we are by faith formallie and essentiallie iust Aunswere The consequence of this reason is to bee denied because the kinde of affirmation is diuers For the Maior is meant properly but the Minor * Per Metalepsin figuratiuely one thing being taken for another faith for the obiect of faith which is Christs merite and iustice 3 Obiection Faith is imputed for righteousnes as Paul saith Therefore for faith we are righteous Aunswere This is also figuratiuely vnderstood because by faith which is imputed for righteousnes is correlatiuely vnderstood the obiect of faith vnto which faith hath relation For Christs merite which is apprehended by faith is properly our iustice and this merite of Christ is the formall cause of our iustice The efficient of our iustice is God applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith And therefore this proposition We are iustified by faith being legallie vnderstoode with the Papists is not true but blasphemous but being taken correlatiuely that is Euangelically with relation to Christs merit it is true For the correlatiue of faith is the merit of Christ which faith also as a ioint-relatiue or correlatiue respecteth and as an instrument apprehendeth 4 Obiection That which is not alone dooth not iustifie alone Faith is not alone Therefore faith dooth not iustifie alone Aunswere Here is a fallacie of composition the reason beeing deceitfully composed For the woorde alone is composed and ioined in the conclusion with the predicate which is the woorde iustifie but in the premisses or antecedent it is ioined with the verbe is The Argument is true if in the conclusion alone bee not sundred from the verbe is or from being which is the participle of is but bee ioined with it on this wise Faith therefore doth not iustifie alone that is being alone For if it be so vnderstood the argument is of force for faith is neuer without workes as her effects Faith iustifieth alone but is not alone when it iustifieth hauing workes accompanying it as effects of it but not as ioint-causes with it of iustification 5 Obiect That which is required in those who are to be iustified without the same faith doth not iustifie Good works are required in those who are to be iustified Therefore without good workes faith doth not iustifie Auns The particle without is ambiguously doubtfully taken for in the Maior it is taken thus Faith without it that is being without it doth not iustifie So that the same fallacie is in this obiection which was in the former The Minor also of this obiection is more at large to be explaned In them who are to be iustified moe things are required but not after the same maner Faith is required in them who are to be iustified as an instrumēt apprehending anothers iustice Good works are required in them not as a cause of
required 1. That they who vse the sign shew forth the death of the lord 2. That they trie thēselues whether they haue faith repentance or no. And seeing the age of Infants can not doe these things Infants are for good cause excluded frō the Supper 6 What is the right and lawfull vse of Baptisme The drosse which the Papistes blend with the simplicity of Christes institution in baptisme is to be reiected THE right and lawfull vse of baptisme is when the ceremonies or rites instituted by Christ in baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oile spettle and exorcisme or coniuration is to bee throwen away Obiection But these appertaine and belong to order and comlinesse Aunswere The Holy Ghost knew well enough what did appertain thereunto Reply But they appertaine to the signifieng of some thing Ans It belongeth not to men to Institute any sign of Gods wil. This also we are to thinke iudge of others of the same hatching 2. The vse of baptisme is right when baptism is giuen to them for whom it was instituted which are al the cōuerted or mēbers of the church 3. When baptisme is vsed to that ende whereunto it was instituted not for the healing of cattle but when the true endes thereof are respected Briefly the lawful and right vse of Baptisme is when hee that is conuerted is baptized according to the lawfull rite and end Now Baptisme may not be reiterated 1 Because it dependeth not on the person of him that baptizeth And further he that is once engraffed into Christ shal neuer bee cast out or reiected and therefore it sufficeth to be once receiued 2 Saluation doth not depend on baptisme 7 In place whereof baptisme succeeded Baptisme succeeded in the roome of circumcision BAptisme succeeded in the place of circumcision which is prooued first by the woord of the Apostle before alleadged For he saith That we are circumcised in Christ with circumcision made without handes by putting off the sinful body of the flesh through the circumcision of Christ The Apostles purpose is by this speech to shew that there is no fruit or vse now Of the circūcision which was made with hands because that was accomplished fulfilled in christ which was by it prefigured and shadowed Now to declare expound these words he presently addeth that they are buried together with christ by baptisme by which words he sheweth that the complement truth of baptism is the cōplement truth of circumcision seeing baptism signifieth one the selfe same thing to vs which circumcision signified of old time vnto the Fathers which is that spiritual circumcisiō which christ accomplisheth performeth in vs. This only is the difference that baptisme is the signe of the thing exhibibited which circūcision prefigured when it was yet absent not exhibited Wherefore wee are taught by this place of Paul that baptism is the same to Christians which circumcision was before to the Iewes 2. That baptism was substituted in the place of circumcision this also conuinceth for that as circumcision so also baptisme is a signe of admission and receiuing into the Church For as the infantes of Iewes and Proselytes beeing borne citizens of the church were thorough grace circumcised but those who were of elder yeares were then first admitted vnto circumcision when they professed Iudaisme so also the infantes of christians are presently baptized but the elder sort are not vntill they haue made profession of true christian doctrine insteede of which profession it serueth the infantes that they were born in the church There are other reasons also besides the testimonies of holy scriptures drawen especially from the vse of Baptisme whereby it may be confirmed that Baptisme succeeded circumcision Now to succeed any sacrament is the former being abolished to be substituted in place thereof and that so as to haue the same vse and end which the former sacrament had and to haue also the same thing signified So is there the same thing signified by baptisme which was before by circūcision Moreouer the citizens of the church are no lesse receiued by baptisme and are discerned from al other men than in times past by circumcision Obiect If baptisme succeeded circumcision then now also only the males are to be baptized if the circumstances of circumcision be kept Answere The circumstances are not now determined as then because also these were peculiar special which maie be omitted without breach of the commandement But this is general agreeing to both that the children of the godly ought by this sign to be engraffed into the church whether that be doone on the eight day or presentlie after their birth 8 How baptisme agreeth with circumcision and wherein it differeth from it CIrcumcision and baptisme agree Baptisme circumcisiō agree 1 In the end which they respect 2 In the thing which they woorke 3 In the thing which they signifie The differences of Circumcision and baptisme 1. In the chiefe and principal end whereas in both is sealed the promise of grace by christ which is alwaies one and the same 2. By both of them is wrought our receiuing into the Church 3 By both is signified regeneration Ye are circumcised in christ with circumcision made without hands Circumcision and baptisme differ 1. In rites For the same are not the rites of circumcision and of baptisme 2. Circumcision on gods behalfe promised grace for the Messias to come baptism for the Messias exhibited The circumcised were receiued into fauour for christ which was to be exhibited the baptised are receiued for christ exhibited 3. Circumcisiō had a promise also of a corporal benefite that is it was a testimonie also that god would giue a certain place for the church in the land of Canaan vntill the comming of the Messias Baptisme hath no promise in particular of any temporall benefite 4. Circumcision on our behalfe did binde to the obseruing of the whole Law ceremonial iudicial and moral Baptisme bindeth vs onely to faith and amendment of life that is to obserue only the morall law 5. Circumcision was instituted for the Jsraelites Baptisme was instituted for all nations that are desirous and willing to come vnto the society of the church 6. Circumcision was to last vntil the comming of the Messias baptisme shal continue vntil the end of the world CERTAINE CONCLVSIONS OF BAPTISME 1 BAptisme is a sacrament of the newe testament whereby christ testifieth vnto the faithful which are baptised in the name of the Father and the Sonne and the holie Ghost remission of all their sinnes the giuing of the holy Ghost and their engraffing into the church and his bodie and they of the other side professe that they receiue these benefites from God and therefore wil and ought hereafter to liue vnto him and to serue him And further the same baptisme was begun by Iohn Baptist and continued by the Apostles because he
gospel 5 There is then in the Lords supper a double meat and drink one externall visible terrene namely bread and wine and another internall There is also a double eating and receiuing an external and signifieng which is the corporall receiuing of the bread and wine that is which is perfourmed by the handes mouth and senses of the bodie and an internal inuisible and signified which is the fruition of Christes death and a spirituall engraffing into Christes bodie that is which is not perfourmed by the handes and mouth of the bodie but by the spirite and faith Lastly there is a double administer and dispenser of this meat and drinke an externall of the externall which is the minister of the church deliuering vs by his hand bread and wine and an internal of the internal meate which is Christ himselfe feeding vs by his body and bloud 6 Not the body and bloud of Christ but the bread and wine are the signes which serue for confirmation of our faith for the bodie and bloud of Christ are receiued that we may liue for euer But the bread and wine are receiued that wee maie bee confirmed and assured of that heauenlie foode and dailie more and more enioie it 7 Neither is the bread changed into the bodie of Christ nor the wine into the bloud of Christ neither doth the bodie and bloud of Christ succeed in their place they beeing abolished neither is Christs body substantially present in the bread or vnder the bread or where the bread is but in the right vse of the Lords supper the holy Ghost vseth this Symbole as an instrument to stirre vp faith in vs by which he more and more dwelleth in vs engraffeth vs into Christ and maketh vs thorough him to bee iust and righteous and to draw eternal life from him 8 Now when Christ saith This that is this bread is my body and This cup is my bloud the speech is sacramental or metonymical because the name of the thing signified is attributed to the sign it selfe that is it is meant that the bread is the sacrament or signe of his bodie and doth represent him and dooth testifie that Christes bodie is offered for vs on the crosse and is giuen vnto vs to be the foode of eternal life and therefore is the instrument of the holie Ghost to maintaine and encrease this food in vs as Saint Paul saith 1. Corinth 10. The bread is the communion of the bodie of Christ that is it is that thing by which wee are made partakers of christs bodie And elsewhere hee saith We haue been al made to drink into one spirit The same is the meaning also when it is said that the bread is called christes bodie for a similitude which the thing signified hath with the signe namely in that christes body nourisheth the spirituall life as breade dooth the corporall life and for that assured and certaine ioint receiuing of the thing and the signe in the right vse of the sacrament And this is the sacramental vnion of the bread which is shewed by a sacramental kinde of speaking but no such locall coniunction which is by some imagined 9 As therefore the body of christ signifieth both his proper and natural bodie and his sacramental bodie which is the bread of the Eucharist so the eating of Christes body is of two sorts one sacramental of the signe to wit the externall and corporall receiuing of the bread and wine the other reall or spirituall which is the receiuing of christs very body it selfe And to belâ—eue in christ dwelling in vs by faith is by the vertue operatioÌ„ of the holy ghost to be engraffed into his bodie as members to the head branches into the vine and so to bee made partakers of the frutie of the deâ—th and life of christ Whence it is apparant that they are falsly accused who thus teach as if they made either the bare signes onely to be in the Lords Supper or a partâ—cipation of christes death onelie or of his benefits or of the holy Ghost excluding the true reall spirituall communion of the very body of Christ it selfe 10 Now the right vse of the Supper is when the faithfull obserue this rite instituted by Christ in remembraunce of Christ that is to the stirring and raising vp of their faith and thankefulnesse 11 As in this right vse the bodie of Christ is sacramentallie eaten so also without this vse as by vnbeleeuers and hypocrites it is eaten sacramentally indeede but not reallie that is the sacramental Symboles or signes bread and wine are receiued but not the thinges themselues of the sacrament to wit the bodie and bloud of Christ 12 This doctrine of the supper of the Lord is grounded vpon verie manie and those most sound and firme reasons All those places of Scripture confirme it which speake of the Lords supper and Christ calling not anie inuisible thing in the bread but the verie visible and broken bread it selfe his bodie deliuered or broken for vs which whereas it cannot bee meant properlie himselfe addeth an exposition that that bread is truely receiued in remembraunce of him which is as if he had said That the bread is a sacrament of his bodie So likewise he saith the supper is the new testament which is spirituall one and euerlasting And Paul saith it is the communion of the bodie and bloud of Christ because al the faithful are one bodie in christ who cannot stand together with the communion of Diuels Likewise he maketh one and the same engraffing into christes bodie by one spirit to bee both in Baptisme and in the Lords Supper Moreouer the whole doctrine and nature of sacramentes confirme the same all which represent vnto the eies the same spirituall communion of christ to bee receiued by faith which the word or promise of the Gospel declareth vnto the eares Therefore they are called by the names of the thinges signified and in their right vse haue the receiuing of the thinges adioined vnto them The Articles also of our faith confirme it which teach that christs bodie is a true humane bodie not present at once in manie places as being now receiued into heauen and there to remain vntil the Lorde returne to iudgement and further that the communion of Saintes with christ is wrought by the holie Ghost not by anie entraunce of christs bodie into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquitie of the church with most great and manifest consent held and professed 13 The Supper of the Lord differeth from Baptisme 1. Jn the Rite and manner of signifieng because the dipping into the water or washing signifieth a remission and purging out of sinne by the bloud and spirit of Christ and our societie fellowship with christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to bee imputed to vs vnto remission of sinnes and our selues engraffed into Christ
Therefore that iudgement is not committed vnto the church whereby the godlie maie be distinguished from the vngodlie Aunswere The church doth not iudge of such as are hidden or secrete but of those that are manifest namely of those who shew them selues in outward life profession and this she doth when concerning such she subscribeth to the iudgement of god that is when shee iudgeth of them according to the prescript of Gods word as when out of the woord of God shee pronounceth the obstinate to be condemned as long as they continue such when out of the word of God she absolueth them which shew repentance But to discerne from others such as are close hidden as the church is not able so neither doth she take it vpon her 3 Obiection Christ saith in the Parable of the tares let both grow together vntil the haruest Therefore none ought to bee excluded Aunswere 1. Christ speaketh there of hypocrits who cannot be discerned alwaies from the true seruers of God Therefore his meaning is that hypocrites ought not to be cut off or separated frō the church as whom we know not to be such but that the Angels shall doe this at the last daie 2. Christ distinguisheth there the office of the Magistrate and of ministers Let them grow that is put not to death any which are estrāged from the church For the Ministers may not vse corporal force against any man as may the Magistrate Now if this difference be put the difference which is between the church and the kingdome of the Diuell shal not be taken awaie 4 Obiection Men are to bee forced and compelled vnto good workes The vse of the sacraments is a good worke Therefore they are to be forced and compelled to the vse of the sacraments Aunswere 1. The Minor is not true except it be vnderstoode of that vse which is celebrated by the faithfull otherwise when vnbeleeuers vse the sacraments their vse is no good work The vse of the sacraments is a good work when good moral works goe before this vse And then is it truly called the vse of the sacramentes otherwise it is rather an abuse and prophaning of the sacramentes For when the wicked take the sacramentes they abuse them whence it is that Christ expressely dehorteth the wicked from this good work when he saith Leaue there thine offring before the Altar and goe thy waie 2. The Maior proposition is to be distinguished Men are to bee compelled vnto good woorkes but in their order so that there goe before an enforcing to moral woorks and then follow after an enforcing to ceremoniall works and so is that to bee vnderstood which Christ saith Luk. 14 23. Compel them to come in 5 Obiection We haue no examples of this excluding The Prophets Apostles and Iohn excluded none nay Iohn Baptised a generation of vipers Aunswere The Prophets albeit they could not exclude the wicked from the sacrifices sacraments yet they condemned that wickednesse of theirs in approching thither and made oftentimes long sermons both against the wicked who did approch and against the Church which admitted them vnto the sacrifices But that the Apostles did exclude Paul alone doth sufficiently shew by his example as we saw before and John Baptised them onlie who promised faith and repentaunce he baptized a generation of vipers when now they did repent Wherefore although they were a vipers broode whome Iohn baptised yet were they not any longer vipers when they were baptised For Iohn baptised none but such as confessed their sinnes As also he preached the Baptisme of repentance for the remission of sinnes 6 Obiection Jf they are to bee admitted vnto the sacraments which professe faith and repentance the vnbeleeuers and wicked are to be excluded the same shall bee doone after the same manner as it was done by Iohn But John by himselfe alone admitted them who professed faith and repentance vnto baptism and he alone also reiected he impenitēt Therefore it shall be lawful for one minister alone either to admit them who professe the Doctrine and repentance or to reiect the obstinate Aunswere The reason is not like For Iohn was endued with a Propheticall and Apostolicke authoritie Againe at that time the gathering of the new Church was respected and not the excluding of them who were in the Church and had reuolted from it Certaine argumentes assoiled whereby some haue endeuoured to abolish excommunication 1 WHERE the woorde and Sacraments are rightly to be administred there must the authorite of discipline be established But in the primitiue Church and at this day in well ordered Churches the authoritie of discipline is not established Therefore the woord and Sacraments are not rightly there administred But absurd were it so to say therefore absurd also to impose a necessity of discipline on the Church Aunswere These wordes To be rightly administred are doubtfull and haue a diuerse meaning 1. To administer rightlie signifieth so to administer as that the administration wholy agree with the prescript of the Lorde 2 It signifieth to administer not according to the right perfect and exact obseruing of it but so that the administration be pleasing to God profitable for the saluation of the Church In this whole world the Sacramentes are not rightly administred according to the former signification but according to the latter signification they are For albeit there be some blemishes which by reasō of the churches weaknes imbecillity cannot be corrected amended on a sodain yet the administration may please God and profit the Church Albeit wee are neuerthelesse to acknowledge bewail the defects For blessed are they which hungre and thirst after righteousnesse Except these thinges be graunted there will be no pure church in the world We may seeme now to haue sufficiently assoiled this obiection but yet furder also we deny the Minor For the autority of discipline was cōtinued in the Primitiue church shal also continu in an il ordred church but with great abuse as amongst the Papists Reply Jn our Churches in the Heluetian churches Excommunication is not in force Therfore the Minor of the former obiectiō is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neuerthelesse infringed Because in those churches the woord the Sacraments are rightly administred according to the other signification whereof we spake before Chrysostome saith If any wicked person come vnto the Lords table giue not vnto him the Lordes Sacrament the body bloud of the Lord if he wil not beleue signifie it vnto me I will rather leese my life than I will admitte him Excommunication therefore was in force many yeares after Christ 2 That Doctrine which hath neither Gods woorde nor examples is not to be thrust vpon the church But this doctrine hath neither of these Therfore it is not to be thrust vpō the church Ans It hath the word for it Mat. 18.17
therefore neither doe we so cheerfullie and perfectlie as we ought perfourme these workes vnto God and our neighbour J see another Law in my members rebelling against the Lawe of my minde And this is the cause why the works of the godly cannot stand in iudgement 4 How our workes though not perfectlie good please God ALbeit our works be not done according vnto the Law but are contrariwise manie waies defiled they please God notwithstanding through faith and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father Whence Christ is called our High-Priest by whom our woorks are offered hee is called also the Altar wheron our works being put are pleasing to God whereas otherwise they would stincke in the sight of God The works of the person which pleaseth god so please God as the person himselfe doth Nowe the person pleaseth God by the imputation of the righteousnesse and sanctification or satisfaction of Christ beeing clad namelie with the righteousnes puritie and sanctification of Christ that is the person pleaseth God for the Mediatours sake and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god God doth not examine our vnperfect iustice our works as they are in themselues according to the rigour of the Law according to which he should rather condemn them but he regardeth and considereth them in his son Whereof it foloweth that we do as it were supplie and repaire our want defect with the perfection of Christs satisfaction 5 Why we are to doe good works OVT of the doctrine of free satisfaction humane reason reasoneth on this wise He is not bound himselfe to satisfie for whom another hath alreadie satisfied Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks Aunswere There is more in the conclusion of this reason than in the premisses For this onely should follow be concluded Therefore we our selues are not bound to satisfie and this wee grant 1 In respect of Gods iustice which doth not exact a double paiment 2 In respect of our own saluation which otherwise should be none at all Reply Satisfaction is perfect obedience we are not bound to satisfaction Therefore neither are we bound to perfect obedience no not in the life to come For whō another hath satisfied for he himselfe is not enforced to satisfie But the obedience of Christ is not a ful satisfaction for our sinnes Therefore the fomer consequence is true Aunswere There is yet more concluded than the premisses would afford For this should followe that obedience is neuer at any time to bee performed of vs as thereby to satisfie for our sins already cōmitted or which shall be committed vntill the end of our life But it followeth not hereof that wee must not bee perfect in the life to come For then also wee shall bee bound to perfect obedience we shall be like vnto the Angels and our worke shall be perfectly good although that perfect obedience then due neither shall nor can be a satisfaction or ransome for our sinnes to wit for that obedience which we omitted in this life and yet was due to be performed of vs. For he that oweth twenty florens doth not pay his debt if he repay ten florens Wherefore the Maior proposition hath a double meaning and is true if it be taken in this sense whom an other hath satisfied for hee himselfe is not bound to satisfie to wit for those thinges for which satisfaction was made before So we are not bound to satisfie for our sinnes which we now commit For Christ hath fully perfectly satisfied his Father for all our sinnes and hath performed perfect obedience vnto the Lawe in our behalfe which otherwise wee shoulde haue performed in this life vnto the lawe and which we in this life omit and are no way able to perfourme Now for this end hath Christ satisfied for vs and redeemed vs by his bloud that at length we might in the life to come cease from sinne and performe that obedience vnto him which then we are to performe Neither dooth it for all this hereof followe that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs as thereby to shewe our thankefulnesse and not to satisfie for those sins which we commit in this life For wee are neuer able to satisfie by that obedience which we owe for that obedience which we doe not performe neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life this satisfaction of christ is sufficient to expiate and doe away all our sinnes God notwithstanding doth in this life also require of vs this our obedience though yet it be but begun and vnperfect For seeing God so greatly hated sinne that satisfaction could not be made vnto him for sinne but by the death of his only begotten Sonne wee verily must also hate it euen as himselfe also cōmandeth vs to fly abhor it from our hart and soule And Christ hath not therefore freely redeemed vs that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne but that being freed from sinne wee should hereafter begin to liue to him onely This end of our redemption which Christ himselfe respected is cause sufficient for which al of vs should necessarily doe good workes because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished Besides this cause there are manie others also in like sort most weightie which we wil in few words declare We are to doe good woorkes in respect of God our selues and our neighbour In respect of God 1. Because of the commandement of God Let your light so shine before men that they maie see your good workes and glorifie your Father which is in heauen God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarilie to giue our selues to good workes that wee maie perfourme due obedience vnto God who requireth it of vs. Joh. 15·12 This is my commaundement that yee loue one another Rom. 6.18 Beeing made free from sinne yee are made the seruantes of righteousnes 1. Thess 4.3 This is the wil of God euen your sanctification 2. For the glorie of God The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs that both by them we maie worship and magnifie god and others seeing the same maie glorifie our heauenly father like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed and from whom we receiue exceeding great benefites and those of al sorts we should also loue magnifie worship
Law indeed that is not by our owne obedience but yet not against the Lawe that is not without anothers perfect satisfaction for vs we are iustified before God but the Lawe is also established by faith through the beginning of newe obedience in this life and the acomplishing of the same in the life to come Acts. 15. Purifieng their hearts by faith Gal. 5.5 We through the spirite waite for the hope of righteousnesse through faith These and the like asseuerations that the Decalogue is to be taught in the new Testament and the commaundementes of christ and the Apostles agreeing with the Decalogue doe most euidently refute the impiety of Antinomies Libertines and such like who contend that the law is not to be taught in the church of christ The same also may be gathered out of the vse of Gods Law which vse thereof seeing it must be continuall in the church it followeth that the Law it selfe also must be perpetual Which that it may be the more manifest let the chiefe obiections opposed against it be considered 1 Obiection Christ is not the Law-giuer as it is said The Lawe was giuen by Moses but grace and trueth came by Christ Therefore neither he nor the ministers of the Gospell should teach the Law Aunswere Christ is not the Law-giuer as concerning the chiefe and principall function and office of the Mediatour For that is to bring foorth the gospell out of the bosome of his father to make request and intercession to be made a sacrifice for vs and by the gift of the Holy Ghost to reconcile vs vnto God But a part notwithstanding of this office is to shew and take away those errours wherewith the Lawe is corrupted and to propound the pure Doctrine thereof to this end that the mindes of men may thereby bee prepared to heare the preaching of the gospel which is proper vnto the Messias and that they being conuerted may be instructed what thankefulnes God requireth of thē for the benefit of their redemption Christ then is the Law-giuer as he is God and author of the law together with the father but as hee is Mediatour hee is not indeed the law-giuer because he publisheth not the Law as it is saide 1. John 2. but yet notwithstanding hee is the purger repairer and restorer of the law from corruptions and this not principally but that hee might performe the principall function of his Mediatourship to wit our reconcilement saluation The same answere we make also concerning the ministers of the gospell in asmuch as they are to propound no other Doctrine vnto the Church than Christ hath deliuered 2 Obiect Hee that hath satisfied the Lawe by punishment is not bound to obedience because the Lawe bindeth either to punishment or to obedience but not vnto both together But wee haue satisfied the Lawe by Christs punishment Therefore we stand not bound to perfourm obedience Aunswere We distinguish the Maior First he that hath suffered a sufficient punishment is not bound to obedience to witte not to the same obedience for the omitting whereof he suffered punishment but after that satisfaction hath been made by punishment for sinne committed he is bound notwithstanding hence forwarde to obey the lawe or to suffer newe punishment if through new disobedience he breake the lawe Secondly hee that hath satisfied not by his owne punishment but by anothers and is receiued into fauour without his owne satisfaction ought to obey the lawe though not as thereby to satisfie for sinnes yet to shewe his thankefulnes that is hee ought to order and direct his life according to his will by whom he is redeemed and of whom he is receiued into fauour For no man is therefore punished for sinne committed or deliuered from the crime therof that he should persist in it but that he should leaue off hence forwarde to commit sin any more and to offend him vnto whom hee is reconciled Wherefore in like manner wee also because Christ hath satisfied for our sins stand bound to performe the obediēce not of the time past but of the time to come and this also are we bound to perfourme not for any expiation or recompence of those sins which either wee haue committed or doe commit or hereafter shall commit but for the shewing of our thankefulnesse for the benefite of Christ whereby wee are deliuered from sinne and death This doth S. Paul teach Rom. 6. Hee that is dead is free from sinne Againe Likewise thinke ye also that yee are dead to sinne but are aliue to god in Jesus Christ our Lord. 3 Obiection Christians are not ruled by the Lawe but by the spirite of regeneration according as it is said ye are not vnder the lawe but vnder grace Againe The lawe is not giuen vnto the righteous man Therefore it is not to be taught in the Church of Christ Aunswere Christians are not ruled that is are not compelled and constrained by the law and feare of punishment vnto whatsoeuer discipline or order like as are the wicked but yet they are taught and instructed by the law of God what worship is pleasing vnto god and the holy Ghost vseth the voice of the Lawe to teach and incline them to an obedience not constrained or hypocritical but true and voluntary so that not only the Law commandeth them what to doe but the spirite also of grace dooth giue them ability to obay For this is not to be vnder the Law and the Law not to be giuen vnto the righteous So then the bond and Doctrine remaineth albeit the condemnation and constraint is taken away For vnto this are wee bound that our obedience be most free and voluntary Rom. 8.12 We are debters not to the flesh to liue after the flesh 4 Obiection The Lawe is not necessarie vnto saluation Therefore it is not to be taught in the Church Aunswere This reason is a fallacie reasoning that not to bee simplie so which is not in some respect so For albeit the Lawe is not necessarie to this that wee shoulde through our obedience vnto it be saued yet is it necessarie vnto other thinges as hath beene taught already in the doctrine concerning the vse of the Law 5 Obiection Coloss 2.3 Jn Christ are hid all the treasures of wisdome and knowledge Againe Yee are complete in him Therefore there is no neede of the Lawe in the Church of Christ Aunswere This reason deceiueth by inferring a false consequent because it proceedeth from the putting of the whole to the denial of a part The whole wisedome and knowledge that is the Doctrine of Christ deliuered by him vnto vs is sufficient necessary for the Church But a part of that Doctrine is the Morall Lawe also because Christ commanded not faith only but repentance also amendment of life to be preached in his name he himselfe deliuered and declared the Lawe The compleatnesse therefore and perfection of our wisedome and saluation which we haue in Christ doth not exclude but include
manie Sacramentes there are of the new Testament 707 Certain conclusions of the sacraments in generall 708 The confirmation of such of the former conclusions as most require it 711 Of Baptisme VVhat Baptisme is 717 VVhat are the ends of Baptisme 719 VVhat is the sense meaning of the wordes of the institution of Baptisme 722 vvhat are the formes and manners of speaking of Baptisme 724 VVho are to bee baptized 725 Certaine obiections against the Baptisme of Infants refuted 727 VVhat is the right and lawfull vse of Baptisme 730 In place whereof Baptisme succeeded 730 How Baptisme agreeth with circumcision wherein it differeth from it 731 Certaine conclusions of Baptisme 732 Of Circumcision VVhat circumcision is 735 vvhat are the ends of circumcisioÌ„ 736 vvhy circumcision is abolished 736 vvhy Christ was circumcised 737 Of the Lords Supper vvhat the supper of the Lord is 737 vvhat are the endes of the Lords supper 739 vvhat the supper differeth from Baptisme 741 vvhat is the sense or meaning of the institution of the Lordes supper 743 Against the Transubstantiation of the Papists 755 A refutation of obiections framed to confirme consubstantiation 757 vvhat is the difference betweene the Lords Supper and the Popish Masse 761 vvhat is the right and lawfull vse of the supper 766 vvhat the wicked receiue in the Lords supper 767 Who ought to approch to the Lordes Supper 768 Who ought to be admitted to the lords Supper 769 Certain conclusions of the Supper 771 The first appendix or addition vnto the former treatise of the Supper containing certaine principal arguments of the Consubstantiaries against the sincere doctrine of the Lords Supper the Sacramentaries as they call them together with a refutation of them 777 Certain arguments of the Consubstantiaries whereby they goe about to ouerthrowe the doctrine of the Lords Supper together with the refutation of them 777 The shiftes of the Consubstantiaries whereby they go about to elude and shift off certain of our obiections not al for mo are obiected against them 783 Certaine reasons whereby it is proued that the bodie of Christ is not present either In or Vnder or At the bread of the Lords Supper neither is corporallie eaten Vnder With In or At the Bread 786 The second appendix or addition containing arguments whereby the opinion of the Vbiquitaries is refelled the truth of sounde doctrine confirmed 786 The generall points wherein the Churches which professe the gospel agree or disagree in the controuersie concerning the Lordes Supper 790. 791 Of the power of the keies of the kingdome of Heauen and of Excommunication What the power is of the keies giuen vnto the Church 792 Vnto whom the power of the keies is committed 793 Why the power of the keies is necessarie 794 How the power of the keies differeth from ciuil power 797 What order ought to bee obserued in exercising the power of the keies 798 Certaine arguments assoiled whereby some haue endeuored to abolish excommunication 804 THE THIRD PART OF MANS THANKFVLNES Of Conuersion VVHAT conuersion is 825 In what the conuersion of the godly differeth from the repentaunce of the wicked 826 What are the parts of conuersion 827 What are the causes of conuersion 829 What are the effects of conuersion 830 Of good-workes What good workes are 831 How good workes may bee done 833 vvhether the workes of the Saints bee perfectly good 834 How our workes though not perfectly good please God 834 vvhy we are to doe good works vvhether good woorkes merite anie thing before God 839 Of the Lawe of God or Of the Decalog vvhat the Law is in generall 852 vvhat the vse of the lawe is 849 In what the lawe differeth from the Gospell 859 How farre the law is abrogated 859 How the Decalogue is diuided 867 vvhat is the substance and meaning of the Decalogue and of euerie commandement thereof 870 Certain conclusions of the Decalogue 873 The first commaundement 876 The second commandement 886 Of Jmages How farre Images may be allowed to be made 894 vvhy Images are to bee abolished in the churches of christians 894 How they are to be abolished 896 Certaine obiections of the Papistes in defence of Images 896 Of Superstiton 900. 901. 902 Of Traditions 902 903 c. The third commaundement 910 Of an oath or swearing vvhat an oath is 914 By whom we must sweare 915 Of what thinges we are to sweare 916 vvhether all oathes are to be kept 917 vvhether a christian may take a right and lawful oath 920 The obiections of the Papistes praying vnto Saints departed 930 The fourth commaundement 941 Of the Sabboth How manifold the Sabboth is 945 The causes for which the Sabboth day was instituted 947 How the Sabboth is sanctified or kept holy how broken or profaned 948. 953 How the Sabboth belongeth vnto vs. 954 Obiections against the abrogating of the ceremonial Sabboth 955 Of Ceremonies vvhat ceremonies are 958 How the ceremonial lawes differ from the Morall 958 How many sortes of ceremonies there are 958 vvhether the church may ordaine ceremonies 959 Of the Ministerie vvhat the ministerie is 959 vvhat are the degrees of Ministers 959 For what end and purpose the ministerie was instituted 960 Vnto whome the ministery is to bee committed 961 vvhat are the duties and functions of ministers 961 The fift commaundement 962 The sixt commaundement 973 The seuenth commandement 981 Of Marriage vvhat mariage is 984 vvhat are the cause of mariage 985 vvhether mariage bee a thing indifferent 986 vvhat are the 〈◊〉 of married persons 986 The Eight commandement 987 The Ninth commaundement 993 The Tenth commaundement 998 How the Law is possible 100â— what is the vse of the lawe 1002 Of Praier vvhat praier is and howe many sortes of praier there are 1003 vvhy praier is necessarie 1004 vvhat is required to true praier 1005 vvhat is the forme of praier by Christ prescribed 1009 The proeme of the Lords praier 1010 The first petition 1014 The second petition 1017 vvhat how manifold the kingdome of God is 1017. 1019 vvho is King and who subiects in Gods kingdome 102â— The Lawes benefites and blessings 〈◊〉 this kingdome 1021 In what place it to administred 1022 The time of durauâ—ce of this kingdom 10â—â— How this kingdome coÌ„meth why 〈◊〉 are to desire the comming thereof 10â—â— The third petition 〈◊〉 vvhat we â—eâ—â—e 〈◊〉 vvherefore we desire that God 〈◊〉 done and of whom it is done in 〈◊〉 The fourth petition 1027 why we are 〈…〉 corporal blessings 1028 How they are to be desired 1029 vvhy Christ comprised them vnder the name of Bread 1030 vvherefore christ calleth it Our Bread also Daily Bread and addeth This Daie 1031 vvhether it bee lawful to desire riches 10â—2 vvhether it bee lawefull to put vp anie thing for hereafter 1033 The fift petition 1034 vvhat christ calleth Debtes and what Remission of sinnes 1035 vvhy we are to desire remission of sins and how they are remitted vnto vs 1036 The sixt petition what Temptation is 〈◊〉 1039 â—hat is To lead into Temptation 1041 vvhat is To deliuer vs from euil 1042 â—hy thy this petition is necessary 1042 The conclusion of the Lordes praier 1046 Amen 1047 FINIS