you into all truth for hee shall not speake of himselfe but whatsoeuer hee shal heare shal hee speake and hee wil shew you the things to come Hee shall glorify mee for hee shall receiue of mine and shall shew it vnto you To this witnes do the Apostles appeal as beeing the chiefe and alone sufficient The Apostle Paul 2. Cor. 1. And it is God which stablisheth vs with you in Christ who hath also sealed vs and hath giuen the earnest of the spirit in our hartes And 1. Thes 1. For our Gospel was not vnto you in word onely but also in power and in the holy Ghost and in much assurance And 1. Iohn 2. But yee haue an ointment from him that is holie and yee haue knowen al thinges Wherefore wee must euer remember this that by the alone witnes of the holy spirite wee are mooued forcibly in our harts to beleeue the Scripture and to submit our selues vnto it as vnto the voice of God and that by al the other before alleadged Testimonies al men indeed are conuicted and the godlie also profitably confirmed but no man is turned vnto God thereby without the spirit witnessing within him For whenas he once breedeth this most assured persuasion in our mindes that the doctrine which is conteined in the holy Bible is of a truth the wil of God worketh that comfort and change of our minds and harts which is promised and taught in this booke by our experience and feeling it is so confirmed that while this remaineth within vs though al Angels men should say contrarie yet we would beleeue this to be the voice of God Obiection The scripture beareth witnes of the spirit therefore the spirit not of it Answere but if that remaine not or be not in vs though al should say it yet we would not beleeue it Neither doth not the spirit therefore establish the autoritie of the Scripture because we are to examine what the spirit speaketh within vs by the rule of the Scripture for before that this is done of vs the spirite himselfe declareth vnto vs that the Scripture is the word of God and inspired by him that he wil teach vs nothing in our hartes which is not agreeable vnto that Testimonie before set downe of him in the Scripture And if this be not first most certainlie persuaded vs of the spirit himselfe we will neuer recal our opinions of God his worship to the Scripture as the onelie rule to trie them by Now then after it is declared vnto vs by diuine inspiration that the Scripture is a sufficient witnes of that diuine Reuelation in our harts then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts and we beleeue the Scripture affirming of it selfe that it was deliuered by diuine inspiration to the holie men of God as it said 2 Tim. 3. and 2. Pet. 1. OF THE FOVRTH QVESTION For what cause no doctrine beside the holy Scripture is to be receaued in the Church The scripture is of God therefore the rule of faith WHEREAS it appeareth vnto vs that it is the woorde of God which the Prophets and Apostles haue left in writing there is no man which doth not see that the Scripture must bee the rule and squire by which all thinges which are taught and done in the church must be tried Now all thinges of which there vseth to arise questions in the Christian Church doe appertaine either vnto doctrine or vnto discipline and ceremonies That the word of God ought to be the rule vnto both sorts it is out of doubt But in this place wee speake of the doctrine of the church which consisteth in the sentences and decrees which wee are bound by the commandement of God to beleeue or obey and therefore they can not bee chaunged by the autoritie of any creature they are become obnoxious vnto the wrath of God whosoeuer submit not themselues in faith and obedience vnto them To these decrees and preceptes the Papists adde many sentences which not onely are no where deliuered in the Scripture but are repugnant vnto it and they contend that the Church or the Bishops haue autoritie of decreeing yea contrarie and besides the Scripture what the Church must beleeue or doe and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey Contrariwise wee beleeue and confesse that no doctrine is to bee proposed vnto the Church not onely if it bee repugnant vnto the holie Scripture but if it bee not conteined in it And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered The difference of the Scripture of other mens opiniōs or doth not consequently follow out of the woordes of the Scripture rightly vnderstood that wee hold may bee without any hurt or conscience beleeued or not beleeued chaunged abrogated and omitted 1 The Scripture only is of it selfe to be beleeued and the rule of faith For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles and the writinges and doctrine of others in the Church first that the Scripture onely neither hath nor can haue anie error in anie matter other teachers both maie erre and oftentimes also doe er when they depart from the written woord of God Againe that the Scriptures are beleeued on their own word because we know that God speaketh with vs in them others haue credit not because themselues say so but because the scripture witnesseth so neither a whit more than they can proue by the Scripture Wherefore we doe not reiect others doctrine and labors in the Church but onely setting them in their owne place we submit them vnto the rule of Gods word This doctrine first is deliuered of God himselfe and that not in one place onely of the Scripture as Deut. 4. You shal not ad vnto the word which I speak vnto you neither shal you take away frō it And in the last Chapter of the Apocalyps I protest vnto euerie man that heareth the words of the Prophesie of this book if any man shal ad vnto these things God shal adde vnto him the plagues that are written in this book And if anie man shal diminish of the words c. Neither onely by these wordes is forbidden that no false things openly repugnant to the written woord be added to the doctrine of the church but also that no vncertaine things or things not appertaining vnto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his wil but this is onely to bee learned out of that which is disclosed in his woord And therefore the men of Beraea are commended Act. 17. Who searched the Scriptures daily whether those thinges were so 2 Faith is grounded only of the word Secondly
meaning is to bee receiued which these rules of examining and iudging which haue bin now declared doe not suffer Then must wee consider what times and whose writinges are purest what pointes of doctrine haue bin and in what ages either rightlie expounded or depraued with errors lastly whose interpretation either is of the autor or may bee of vs confirmed by the testimonie of the Scripture And to this deciding of all controuersies about the meaning of the Scripture drawen out of the Scripture it selfe do all the godlie and louers of the truth agree euen as it is said Iohn 8.47 Hee that is of God heareth the wordes of God now the testimonie of the auncient and catholicke Church so farre as they see it to accord with the Scripture they doe with glad and thankful minds embrace and are so much the more assured of the known truth But if any quarrelling men doe not yeelde vnto the Testimonies of the Scripture we must not seek because of them a iudge higher then the word of God but must leaue them vnto the iudgement of God as the Apostle counsaileth vs to Titus 3. Reiect him that is an heretik after once or twise admonition knowing that hee that is such is peruerted and sinneth being damned of his own selfe And 1. Cor. 14. If anie man be ignorant let him be ignorant And in the last of the Apocalyps Hee that is filthie let him bee more filthie Neither verilie doth hee whom the woord of God doth not satisfy rest on the autoritie of men as the truth it selfe doth shew But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth 6. Prayers or at least-wise to manifest their impudencie so is there further required for the fencing of the consciences of all the godlie in debate of religion besides a care of learning the doctrine of the woord of God an ardent and daily inuocating of God by which wee may desire that wee may be taught and guided by his holy spirite This if we shal doe hee will not suffer vs to make stay in error Mat. 11.28 Esaie 57.15 which may pul vs from him but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation that our faith may depend not on humane but diuine autoritie euen as it is promised in the seuenth Chapter of Matthewe Aske and it shall bee giuen you seeke and ye shall finde knocke and it shall bee opened vnto you For whosoeuer asketh receiueth and hee that seeketh findeth and to him that knocketh it shall bee opened And in the eleuenth of Luke How much more shall your heauenlie Father giue the holie Ghost to them that desire him Also in the first of Iames If anie of you doe lacke wisedome let him aske of God which giueth to all men liberallie and reprocheth no man and it shall bee giuen him but let him aske in faith and wauer not To their former arguments our aduersaries adde that it Obiection 11 is a shame that the holie Ghost speaking in the Church should bee subiect to the examinatioÌ„ and iudgement of another It is vnmeet that the holy Ghost should be subiect vnto another and therefore we must not examine him by the rule of the Scripture But seeing that the same spirite speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by the Scripture we doe not subiect the holy Ghost to another but we compare him with himselfe And by this means first we giue vnto him the praise of trueth and constancie while we doe acknowledge and testifie that hee is alwaies like himselfe and doth neuer square from himselfe then also we confesse that the supreme authoritie of pronouncing the wil of God belongeth vnto him while we doe not seeke whether those things be true and certaine which hee hath spoken but whether those be his words which men ascribe vnto him and this we doe euen after the selfesame manner which he hath prescribed vs and after that we finde out by the rule of the written word that any thing hath proceeded from him to that without making any controuersie we submit our minds wils Contrariwise it is easie to see that our aduersaries themselues are guiltie of that contumelie against the holie Ghost of which they accuse vs. For while they wil haue the authoritie of giuing iudgement concerning the meaning of the Scripture and of deciding controuersies not to belong vnto the Scriptures but vnto themselues by this verie thing both they imagine that the holy Ghost may dissent from himselfe and do make themselues iudges higher then the holy ghost and the word of God Obiection 12 The letter killeth the spirit quickneth Lastly whereas Paul saith 2. Cor. 3. That he is the minister of the newe Testament not of the letter but of the spirit for the letter doth kil the spirit doth quicken some men do thence gather that wee are to heare not what the written word of God soundeth but what the spirite speaketh by the Church or in our hearts Yea there hath growen an opinion heretofore that the graÌ„matical and literal meaning of the Scripture is pernâ—â—â—cus except all be transformed into allegories But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter and the spirit signifieth in Paul For that all the doctrine and knowledge touching God as also the outwarde obseruation of the Lawe in those that are not regenerate is called the letter by the Apostle and the spirit first the holy Ghost himselfe Secondly the true doctrine concerning God when the holie Ghost is of force and efficacy by it Thirdly faith and conuersion and motions pleasing God being kindled of the holy Ghost through the word it appeareth by the words going before For for that which here he saith that he was made of God a minister not of the letter but of the spirit he said before that the Epistle of Christ was ministred by him and written not with incke but with the spirit of the liuing God in tables of the hart that is that his preaching was not in vaine but of force and efficacy in the harts of men the holy Ghost woorking by it And in like manner Rom. cap. 2. hee calleth the ceremonie without conuersion circumcision in the letter but conuersion it selfe circumcision of the hart in the spirit And Rom 7. He willeth vs to walke in newnesse of spirit and not in the oldnes of the letter that is in true holines such as is begun by the spirit in the regenerate not in the sinne and hypocrisie of them who know verilie the wil of God and make practise also of outward discipline and behauiour but remaine without faith and conuersion Wherefore first as the doctrine by the fault of men 1 The letter killeth not of it selfe but by an accident and not of it remaineth only the letter so also
withdrawen from those errors which happily we drunk in in our childhood 3. Because we are to hold the foundation vpon which we may build and vnto which we may referre those thinges which wee reade 4. Because God receaueth not into fauour those who by their iudgement cannot discerne betweene things honest and dishonest this is to be vnderstood touching those who are able to receaue instruction neither doth saluation befal to those who haue vnderstanding without agnising and profession of the truth or without faith repentance This is life eternall Iohn 17.3 Rom. 10.17 that they know thee to be the only verie God And faith commeth by hearing Now no man beleeueth in him of whom he hath neuer heard There must therefore in the Church be deliuered such a summe of doctrine of which the ruder and yonger sort also may bee capable 5. Because of order and seemlines For as the Children of the Iewes after Circumcision were instructed in the Lawe so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen Obiection But we may haue an implicit or confused faith Therefore no neede of instruction Aunswere No faith is without knowledge therfore there is need of instructiō Rom. 10.14 Iohn 3.36 How shal they beleeue in him of whom they haue not hard He that beleeueth not in the Sonne the wrath of God abideth on him OF THE HOLY SCRIPTVRE WE see all men who at leastwise striue not to cast off all sense of humanitie to imbrace and professe some opinion of God and his wil as also some manner of worshipping him partly drawen from nature her selfe and partly by persuasion receaued which is it that they cal Religiō Now albeit al wil easily grant that to be the true Religion which hath beene deliuered by God himselfe neither will they seem to haue come vnto that degree of impudency as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil yet notwithstanding which maie be that Religion deliuered from aboue wil neuer be agreed vpon amongest men vntil our Lord Iesus Christ returning to iudge the quick and dead doe decide the controuersie There are two opinions of Religion The one deemeth that in euery Religion which doth leade a man towardes God saluation is to be found The iust man shal liue by his faith that is euery man as these men interpret it shall liue by his faith what maner so euer it be But this opinion is not true because there is but one true Religion others are false lying at variance with the true according as it is said He that beleeueth not in the Sonne the wrath of God abideth on him The other opinion thinketh and that rightly that that is the true Religion in which God is truely worshipped and that to be but one that in it onely men shal be saued But the Church of God doth certainly know and though all the Diuels and wicked ones stamp at it doth professe that this is the alone true and wholesome doctrine of God and his worship which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers and afterwards would haue to be contained in the scriptures by the Prophets and Apostles Since then whatsoeuer we may affirme of God and the saluation of men doth depend on the written word we wil first consider these foure things as touching the Scripture before wee come to make recitall what our selues affirme 1 What the holie Scripture teacheth or how Christian doctrine is diuided 2 What Religion deliuered in the Scriptures differeth from other religions or how we ought to discerne the true Church and to disseuer her from other sects 3 From whence it appeareth this Religion alone to be true and diuine and al others to be forged 4 For what cause no doctrine besides the holy Scripture is to bee receaued into the Church OF THE FIRST QVESTION What the holy scripture teacheth THE argument and summe of the whole sacred Scripture cannot be more rightly nor more simply nor with more perspicuous breuitie comprised thē the holy Ghost hath comprised it in the ten commandements Creed in which the Articles of our Faith are rehearsed which will be manifest inough if we remēber that the whole Scripture consisteth of twoo partes the Law and the Gospell The Catechisme of Heidelberg maketh mention of three of which yet the first the third appertaine vnto the Law Others make fiue parts The Decalog or tenne commandements the Law the Creed the Sacraments and praier But the Decalog is the summe of the Law and therefore is it to be referred vnto the Law which is the former part The Creede conteineth the summe of the Gospel and therefore must it be referred vnto the Gospell which is the secōd part The Sacraments are as appurtenāces adioined vnto the doctrine of the Gospel therfore also they are referred vnto the second part Praier is a part of the worship of God and therefore to be referred vnto the Law There are also who say this doctrine of the Church is diuided 1. Into the doctrine as touching God 2. into the doctrin concerning his wil 3. into the doctrine concerning his works But these three parts are handled both in the Lawe and in the Gospel An argument from the diuision 1. For al the doctrine concerning God is either of the nature or of the will or of the workes of God Wherefore what the nature of God is is taught in the Law and Gospel His wil is seene either in his commandements or in his threatnings or in his promises Now his works either are his benefites or the iudgementes of his will which are to be beheld in the creation after the fal in the restoring of man Besides these the sinnes also of men and diuels are described And of all these wee are taught either in the Law or in the Gospel or in both Wherefore the Law the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture 2 Christ himselfe hath made this diuision saying So it is written and so it behooued Christ to suffer Testimonies and to rise from the dead the third day and that in his name should be preached repentance and remission of sinnes Now all this is conteined in the Law and the Gospell 3 Because the Law and the Gospel doe comprehend the same which are comprehended in the writings of the Prophets and Apostles and in the doctrine of the Church in which is comprehended what God hath done vnto vs and what of vs hee requireth Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel 4 We doe gather also the self-same argument of the holy scripture by this From the definition of the subiect to wit
be taken away 3 Instance The Scripture a long time not knowen From this verie place may we easily refute that which they obiect That wee our selues in that that we say the Scripture hath not bin vnderstood for these many ages in the Popish Church do confesse the obscuritie of it For the ignorance which hath bin from the beginning of the world and shall bee to the end in the aduersaries of the truth is not to bee imputed to the obscuritie of the Scriptures but to their owne peruersnesse who haue not a desire to know and embrace the truth As the Apostle saith 2 Thes 2. Because they receiued not the loue of the truth that they might bee saued therefore God shall send them strong delusions that they should beleeue lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Manie places obscure yet wee confesse that there are some places of Scripture which haue losse light more difficulty then others But first they are such that although they were not vnderstood yet the ground may both stand and be vnderstood Furthermore the interpretation of these places dependeth not of the autority of mē but the exposition of thē is to be sought by the conference of other places of Scripture which are more cleare or if we can not finde it yet least wee should affirme any vncertaine thing concerning diuine matters our conscience not satisfying vs in it wee must suspend our iudgement vntill God shal open vnto vs some certaine meaning and in the mean season wee are to hold those with thankfull mindes in which God hath left no place of doubting for vs. 5 Instance Of the necessity of interpretation Act. 20. But when wee answere thus vnto our aduersaries they rise againe vpon vs out of those thinges which wee grant them For because we confesse that some places of Scripture are harder to be vnderstood then others and that by occasion of the dulnes and slownes of mans minde in learning diuine matters neither those things which are most cleare are vnderstood of the people as the Eunuch of Queene Candaces doth complain How can I saith he except I had a guide And that the ministerie it selfe was therefore ordained of God in the Church for that it seemed good vnto the holy ghost to ad for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selues in writing and teaching doe expound the Scriptures and do exhort al men to the reading and hearing the exposition thereof Out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessarie and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controuersie to be receaued But we first confesse that the interpretation of the scripture is necessarie in the Church not for that without this to come vnto the knowledge of heauenly doctrine is simplie impossible whereas both God is able when it pleaseth him to instruct his euen without the Scripture it selfe much more then without the exposition of his ministers and the godly learne many thinges out of the Scriptures without interpreters and of the contrary side except the eies of our mindes be opened by the grace of the holie spirit heauenly doctrine seemeth alwaies alike obscure vnto vs whether it be expoūded by the word of the Scripture or of the church but for that it pleased God to appoint this ordinarie way of instructing vs and himselfe hath commanded the maintenance and vse of his ministery in the Church that it should be an instrument which the holy Ghost might most freelie vse for our saluation Againe Interpreting must not be a deprauing of the Scriptures although interpretation of scripture be necessarie yet this is so far from graunting anie licence vnto the ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone which is comprehended in the Scriptures then this verie function of expounding the Scriptures For to interpret another mans woordes is not to faine at our pleasure a meaning either diuers from them or repugnant vnto them but to render the same meaning and Sentence either in more words or in more plaine words or at least in such as may be more fit for their capacitie whom wee teach and withal when there is need to shew that this is the mind of the autor which we affirme to be Three points to be obserued in interpreting Now such an interpretation of Scripture is made by these meanes that first the phrase be considered and the proper sense of the woordes found out then that the order and coherence of the members or parts of the doctrine which is conteined in the text of Scripture be declared Thirdly that the doctrine be applied to the vse of the Church which it hath in confirming true opinions or refuting errors in knowing of God and our selues in exhorting in comforting and in directing of our life as Paul commaundeth 2. Tim. 2. Studie to diuide the word of truth aright And to Titus cap. 1. A Bishop must holde fast the faithful word according to doctrine that he also may be able to exhort with wholesome doctrine Lib. 2. conhaereses and improue them that saie against it And wiselie did Epiphanius aduise Not al woords of Scripture haue neede to bee allegorised or construed according to a strange sense but they must be vnderstood as they are and further they require meditation and sense for the vnderstanding of the drift and purpose of euerie argument That is Al places of scripture are not to be transformed into allegories but we must seeke out the proper sense of the words by meditation and sense that is vsing the rules of art and hauing a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly vsed in the Church 6. Inst Concerning the diciding of a controuersie about the text and meaning thereof But here is cast in another difficultie for that in controuersies concerning the text and the meaning thereof such a iudge is required whose authoritie and testimonie may suffice for determining of the meaning of the text For when both parties saie they who striue about the meaning plead ech of them that his interpretation is true except iudgement bee giuen of such a iudge from whom it may not be lawful to make anie appeale the contention wil neuer bee decided and we shal stil remaine doubtful of the sense of the Scripture Furthermore this iudgement must needs belong vnto the Church for in the Church alone we are to seeke for an examining and determining of controuersies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessitie rest vpon that as the assured meaning of the Scriptures And hereof they saie
not of it owne nature but because of the corruption of men it killeth that is it terrifieth mens mindes with the iudgement of God and doth stir vp a murmuring and hatred against God as wee are plainly taught by the Apostle Rom. cap. 7. The Law is holie and the commaundement is holy and iust and good Was that then which is good made death vnto me God forbid But sinne that it might appeare sinne wrought death in me by that which is good that sinne might be out of measure sinful by the commaundement For we know that the Law is spiritual but I am carnal sold vnder sinne But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to mooue them to the loue of God As it is said 2. Cor. 2. We are vnto God the sweete sauour of Christ in them that are saued and in them which perish c. Secondly albeit the letter that is 2 It killeth as it is without the Spirit the doctrine without that spiritual motion killeth yet the operation of the holy ghost accompaning it when now it is not the letter but the spirite and power of God to saluation vnto euery one that beleeueth it doth not kil but quicken as it is said Psal 119. Thy word quickneth me Wherefore that the letter kil vs not we must not cast awaie the Scripture but the stubburnes of our harts and desire of God that he would let his doctrine bee in vs and others not the letter but the spirit that is that he would forcibly moue our harts by it turn them to him The spirit quickneth agreeing with the word Thirdly that it is added that the spirit quickneth that calleth vs not awaie from the Scripture to other opinions or reuelations For that spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath vttered in the scripture But that spirit which leadeth men awaie from the Scripture it quickneth not but may bee said much more truely to kill then the letter that is not by an accident or external cause but of it owne nature For the spirit of Antichrist is a liar and a murderer and therefore be it accursed vnto vs. 4 The Apostle misconstrued by them Fourthlie they who by the letter vnderstand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratiuely spoken and by the spirite the interpretation of those speeches it is manifest that they swarue farre from the minde of Paul both by those thinges which haue beene spoken concerning the meaning of Paul and also because not onely euerie sentence of Scripture whether it be proper or figuratiue but also euerie interpretation of it is and remaineth the killing letter except the quickning force of the holie Ghost come vnto it Wherefore since that neither for interpretation nor reuelation nor authoritie nor any other pretence it is lawful leauing the Scripture of the Prophets and Apostles to depart to whatsoeuer decrees of religion which are not confirmed by the Testimonie of the Scripture let vs hear it as an oracle sounding from heauen bringing to the reading thereof not minds forestalled neither with opinions conceiued either of our owne brains or elswhere neither with affections neither with preiudices but the loue of God a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlines and sure and sound comfort shall bee kindled in vs and get increase OF THE TRVE COMFORT of the Godlie THE scope and ende of this doctrine is that wee may haue sure comfort both in our life at our death And that wee may haue this wee are especiallie to learne the doctrine of Christianitie Now the summe of this comfort doth consist in this that wee are the members of Christ that is that we are engraffed into Christ by faith that he is carefull of vs and that by him wee are loued of God reconciled to God and conioyned with him This comfort the diuel goeth about to take from vs after this maner 1. Thou art a sinner therefore thou art not acceptable in the sight of God Answere But Christ hath made satisfaction for me with his precious blood 2. But thou must die the death Answere But Christ hath deliuered me from the power of death and I know that by Christ I shall scape out of the hands of death 3. But how if thou leese the grace of Christ For thou maist fall and perish because it is a long way to heauen Answere Christ hath not onely merited his benefites for mee but also bestoweth them on me and preserueth them in mee and giueth mee perseuerance that I may not fall from grace 4. But what if these thinges appertaine not vnto thee and how knowest thou that thou art Christes Answere 1. Because I haue the testimonie of the holie Ghost within me 2. Because the generall promise appertaineth to all the faithful If I haue faith therefore that promise appertaineth vnto me But I know I haue faith by the effectes of faith 1. Because I haue a will to obey and beleeue God albeit I am but weake 2. Because I haue good woorkes which are signes of true faith Therefore I haue true faith and by a consequent Christ and his benefites appertaine vnto mee This comfort is necessarie 1. For our saluation that we despaire not 2. For the woorshipping of God For that wee may woorship God wee must come out of sinne and death not rush into desperation but bee susteined with a sure comfort vnto the ende This comfort though other sectes promise yet can they not make performance thereof because their conscience and experience oftentimes goeth against them The doctrine of the Church alone maketh performance of it so that mens consciences are at rest because this alone sheweth the fountaine of all miseries vnto which mankind is subiect and this also alone prescribeth the waie of escaping them The partet of this comfort are 1. Our reconcilement to God by Christ to which Christ alone we belong and therefore wee are not at our own libertie so that wee may freelie sin neither lieth our saluation in our handes or power For if it were so we should leese it euery moment 2. The maner of our reconcilement euen by the blood of Christ 3. Our deliuerie from miseries 4. The preseruation and maintenance of our reconcilement and deliuerie Mat. 10.30 so that not so much as an haire may fal from our head without the will of our heauenly father Obiection But the godly are daily slaine Aunswere These things do not hurt but helpe forward our saluation Rom. 8.28 All thinges worke together for the best vnto them that loue God 5. The testimonie of the holie Ghost woorking true comfort in our hartes
Samaritan was moued rather by humane theÌ„ diuine Testimonies to imbrace it it caÌ„not therof be gathered that the certainty of the holy scripture depeÌ„deth on no other Testimonies or that by no other wee are assured of it because that that some are moued especially by humane voices to reuereÌ„ce it commeth not therof to passe for that the Scripture is not maintained by any other authority but it chaunceth through the fault and weaknes of them who sticking vpon humane records do not feel as yet or vnderstaÌ„d diuine An image and example of these degrees of faith is in the storie of the Samaritan woman Iohn 4. For many of the Samaritans are said to haue beleeued in Christ because of the speech of the woman who testified that he had told her whatsoeuer shee had done But after that they had had Christ with theÌ„ for two daies many more beleeued because of his owne speech and they said vnto the woman Now we beleeue not because of thy saying for we haue heard him our selues 2 The Emulation of the Iewes and know that this is indeed the Christ the Sauiour of the world Al men come not by the same occasions nor haue not the same beginninges vnto faith Rom. 11. Paul saith that saluation was come vnto the Gentiles and that he did magnifie his ministerie that the Iewes might bee prouoked to follow the Gentiles In the first of Peter cap. 3. 3 The honestie of wiues wiues are willed to be subiect vnto their husbandes that eueÌ„ they which obey not the woord may without the woord be wonne by the conuersation of the wiues while they behold their pure coÌ„uersation which is with feare Euen then as the Samaritans were moued first by the speech of the woman to beleeue in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeue though the woman hold her peace so also may it bee that they which are not as yet conuerted or are but weaklings may be moued especiallie by the Churches testimonie as which runneth more into their eies to giue credence vnto the Scripture who yet neuerthelesse after they are once illuminated with a more plentifull light of faith do find by experience that they are confirmed by a far superior and more certain testimonie that the Scripture is the woord of God and do know by the force and euidence of it that they must keepe their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heauen preach vnto you otherwise theÌ„ that which we haue preached vnto you Gal. 1. The conclusion of the first part let him bee accursed By these thinges therefore it may bee vnderstood that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation and yet the autoritie of the holy Scripture not to hang vpon it but that out of the Scripture it selfe rather wee must learn by what argumentes wee may bee brought to know that it was deliuered from God Because that God himselfe doth witnes it and also such is the force and quality of that heauenly doctrine that although all men should gainsay it yet it would not be any otherwise more manifestly certainly knowen to bee the voice of God then by it selfe The 2. part Arguments shewing the certaâ—ntie of the scripture But least any man may thinke that by any argumentes which eueÌ„ reason by a naturall light iudgeth to bee sound without the singular grace of the spirite this may bee wrought in the mindes of the wicked as either to obey the truth or to leaue off to reproch it first hee must remember that the arguments or testimonies are of two sortes which shew the certainty of Christian religion and maintaine the autority of the Scripture For there is but one onely testimonie which is appropriated vnto them alone who are regenerated by the Spirit of Christ and vnto them alone is it knowen the force of which testimonie is so great that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also forcibly inclineth and moueth our hartes to the embracing and following of it Other testimonies whatsoeuer may bee brought they are vnderstood indeed both of the godly and the wicked and do compell their consciences to confes that this religion rather than others is pleasing vnto God that it came from him but vnlesse that one other come also which is knoweÌ„ of the godly alone these testimonies wil neuer bring to pas that meÌ„ shal embrace the truth although it be knowen vnto them The arguments therfore which shew the truth certainty of the scripture are these 1 The puritie of doctrine 1 Puritie and perfectnes of doctrine For wee haue the pure perfect doctrine as of the Gospel so also of the Law Now other sectes haue not both the tables of the Law perfect the first many haue in part the second but in some part also and that stained with many lies 2 The Gospel it self 2 The Gospel shewing our deliuerance Because it yeeldeth sure consolatioÌ„ to mens consciences shewing the onely way of escaping sin death The nature of man was not created to destruction Wherfore that doctrine which sheweth deliuerie without violating the iustice of God is vndoubtedly true certain 3 The antiquity of this doctrine 3 Antiquity because it is found to be most auncient partly by conference For if wee confer this with other doctrines wee shall find it to be pure and most true as deliuered from God from which men afterwardes fell away Other sectes haue sprung vp at other times and again haue perished this hath continued though it hath bin mightily oppugned by her enimies 4 Miracles proper vnto the Church 4 Miracles which tend to the same end that they may declare confirme this doctrine 1 Obiection Others also haue miracles Aunswere It is not true For albeit mention is made also of some miracles of the heathen it is said of Antichrist and false prophets that they shall woorke signes and great woonders so that the verie elect themselues if it were possible should be seduced yet these neither in number nor in greatnes are equall vnto the miracles of the Church and by the ende for which they are done it may easily be discerned that they are not wrought by any diuine power Wherefore there is a double difference especially by which true miracles are seuered from false For first those miracles which are vaunted of by the enemies of the church are such They differ 1 In the substance as without changing the course and order of nature may bee done by the sleightes iuglings of men or diuels seeme therefore to others to be miracles because they perceiue not the causes of them 2
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
confirming the doctrine of the Church which were but in vaine for vs to doe Fathers and councels ar cited if their sentences had not the force and authoritie of Ecclesiastical doctrine But we neither bring nor receaue the Testimonies of the ancient Church with that mind as if without the authority of the holie Scripture they were sufficient for confirmation of anie point of doctrine Neither yet is the regard had of them in vaine For both they which are rightlie minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a Testimonie of lower degree and they which attribute more authoritie vnto them then they should or abuse their sayings against the trueth are very wel refuted by the testimonie of them whom they have made their iudges Also they say That order decencie in the Church is necessary Obiection 9 by the commandement of God according as it is said Traditions are order 1 Cor. 14. Let al thinges be done comelie and in order For God is not the author of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded and God offended But as God commaundeth some order to be appointed and kept in the Church Answere Of mere particulars there is no concluding so hath he given a double libertie in it vnto his Church first that it be arbitrarie for the Church to appoint as may bee most commodious for it what order shal be in euerie place and at euery time obserued Then that also after any thing is certainelie ordained may be kept or not kept without hurt of conscience both of the whole Church and of euerie one of the godly if there bee no danger of offence For it is necessarie that euer a difference be put betwixt the commaundements of God by the obseruing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence And the same Apostle Gal. 5. who commandeth all things to be done comelie and in order willeth vs to stand fast in the liberty wherewith Christ hath made vs free and that we should bee condemned of no man in meate or drink or in respect of an holy day Wherefore not they who without contempt of diuine things or wantonnes or danger of offence doe something otherwise in there things then is appointed but they rather offend against the commaundement of God concerning keeping order who either woulde haue no order in the Church or trouble that which is wel appointed Obiection 10 Obscure things do not suffice without interpreration Aunswere The minor is false if they respect the ground These men find fault also with the obscuritie of the holy Scriptures which they proue both by exāples of hard places of Scripture also out of the second epistle of Peter cap. 3. where it is said That there are some thinges hard to be vnderstood in the epistles of Paul And therefore since that thinges darckly spoken without they bee expounded can not suffice to perfect and wholesome doctrine they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture But here aboue all thinges they iniurie the holie Ghost ascribing darkenes obscuritie vnto him who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people and the rudest For those thinges which appertaine to the ground of doctrine which is necessarie to be knowen of all as are the articles of our beleefe the tenne commaundementes they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne euen as the 119. Psalm teacheth Where the woorde of the Lord is called a Lanterne to our feete and a light to our pathes Againe The enterance into thy woordes sheweth light and giueth vnderstanding to the simple And 2. 1 Instance The ground of doctrine is vnknown to manie Peter 1. The woorde of the Prophets is called a light shining in a darke place To which yee doe well saith hee that yee take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hartes And Salomon in the first of the Prouerbes affirmeth that hee writeth to giue the simple sharpnesse of witte and to the child knowledge and discretion Again that wisedome crieth without uttereth her voice in the streetes Paul also 1. Cor. 1. saith that Christ sent him to preach the Gospell not with wisedome of woordes least the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it bee vnto the reprobates who contemne the truth or stubburnlie reiect it as the Apostle saith 2. Cor. 4. If our Gospell bee hid it is hid to them that are lost in whom the God of this world hath blinded their mindes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto thē And the prophet Esai 65. and the Apostle Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people And Psalm 36. The woordes of his mouth are iniquitie and deceite he hath left off to vnderstand and to doe good And Mat. 11. I giue thee thankes o Father Lord of Heauen and Earth because thou hast hidde these thinges from the wise men and men of vnderstanding and hast opened them vnto babes Now if they replie againe 2 Instance Diuine matters are obscure vnto al men that diuine matters are hard and obscure to all men as it is said 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned they should first haue called to mind that this ignorance and hardnes riseth not of the obscuritie of the scripture but of the blindnes of mans mind and furthermore that this obscuritie since in verie deed it is not in the Scripture but seemeth to bee the fault of our nature doth not alwaies remaine in those who are regenerate but is remoued from them by the illumination of the holie Spirite according to those sayinges Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see when they heare they should not vnderstand And 2. Cor. 3. Vntil this day when Moses is read the vaile is laid ouer their hartes Neuerthelesse when their hart shall be turned vnto the Lord the vaile shal
vnto the end among which none is so little that deserueth not euerlasting death and all of them are so euill and grieuous that they cannot bee expiated or doone away no not by the eternall punishment of any creature The third is That he may restore by his forcible operation power the Image of God in vs. The fourth is That he should make knowen vnto vs the secret wil of God concerning the receiuing of mankind againe into fauor For of this except he were God himselfe should bee ignorant so should not be able to reueale it vnto others Ioh. 1.18 No man hath seene God at anie time the onlie begotten Sonne which is in the bosome of the Father hee hath declared him The fift is That he might giue the holie ghost by whome hee might bestowe on vs mantaine and perfect in vs the benefits purchased by his death to wit remission of sinnes righteousnesse new obedience and life euerlasting For it is not sufficient for our Mediatour to make intercession for vs to be made a sacrifice to open and manifest the decree of God but it is necessarie also that he promise in our behalfe that wee shall embrace the decree concerning our redemption by our mediator and cease at length to offend God through our sinnes which is the other part of the couenant made betweene God and vs and is performed by vs that the couenant may remaine firme and ratified But this by-reason of our corruption could bee promised of no man in our behalfe except hee haue the power also of giuing the holie ghost by whom he might woorke in vs to assent and to be more and more conformed to the Lawe of God But to giue the holy ghost and by him to woorke forcibly in the harts of men faith conuersion and saluation belongeth to god alone whose also is the spirit Ioh. 15.26 Whom I wil send you from the father Obiection The partie offended cannot bee Mediatour Christ as he is God is the partie offended Therefore as hee is God hee cannot bee Mediatour Aunswere The Maior proposition is true if the partie offended be such a one in whom there are not more persons But a most cleare Testimony whereby are taught in few words those three to wit That the Mediatour is both true man and perfectly iust and true God is extant Act. 20.28 when it is said God hath purchased the Church with his blood For he is true man who sheddeth his owne blood He is perfectly iust who sheddeth it for the redemption of others He is true God to whom both the name and properties of true god are giuen which is to be a redeemer both by his merit and also by his efficacy and power and that of the church that is of the elect and chosen 5 Who is and may be that Mediatour OF the person who should be that Mediatour mention hath beene made by the way in the former question but the handling of it dooth chiefly appertaine vnto this The Mediatour was to bee God yet not the father nor the Holy Ghost That Mediatour who must be both very god and very man is not neither can be any other than the naturall sonne of god who also is the sonne of Mary that is Iesus Christ 1. Our Mediatour must be true god But god the father could not be Mediatour because he worketh not by himselfe or immediatly but mediately by the Sonne and the holy Ghost though yet he dooth all things of himselfe neither is hee the messenger or is sent but he sendeth the Mediatour Neither yet could god the holy ghost be Mediator because he was to be sent of the Mediator into the harts of the elect Therefore necessarily the sonne was to be our Mediatour 2. That which a man imparteth to others he must needes haue himselfe first But it belongeth vnto the Mediatour to conferre and bestowe grace and the name of the children of God vpon vs that is to woork that through him we might be adopted of God to bee his sonnes now this the holy Ghost doth not giue for hee is not the Sonne neither had the father it because hee was to adopt vs by his Sonne to bee his Sonnes Therefore the Mediatour himselfe was to haue the right and name of a Sonne and that not by grace onelie but by nature that is hee was to bee a Sonne by nature that hee might make vs the Sonnes of adoption Iohn 8.36 If the Sonne shall make you free yee shall bee free indeede Iohn 1.12 As manie as receiued him to them hee gaue power to bee the Sonnes of GOD. Ephes 1.5 Who hath predestinate vs to bee adopted thorough Iesus Christ vnto himself vers 6. With his grace he hath made vs accepted in his beloued 3. The Sonne alone is that person by which the father openeth his will concerning our redemption giueth his holie spirit maketh vs new creatures Therefore is the sonne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the price ransome of our redemption and the scripture ioineth the first creation with the second sheweth that we are again to be created by him by whom we were created of God 2 Cor. 5.17 Gal. 6.15 Eph 2.10 Ioh. 13. But this was proper vnto the Mediatour to be a messenger truceman betweene God vs to remake or regenerat vs by his spirit Therefore the sonne must be this Mediatour 4. It belongeth to the Mediatour to send the holy Ghost But the son sendeth the holy Ghost Therefore the sonne is Mediatour The father also indeede sendeth the holy Ghost but mediately by the Sonne the Sonne immediatly 5. It belongeth to the Mediatour to suffer die for vs. But the son is he who taking our flesh vpō him hath suffred in it died Therefore he is the Mediator 6. That the son is the Mediatour is proued by conference of reuelations prophecies in the old testament by the fulfilling of the same in the new 7. The same is proued by the works miracles which Christ wrought Ioh. 5.36 The works that I do beare witnes of me that the father sent me Ioh. 1.38 Beleeue my works 8. This is also apparant by the office of the son His office is to declare the counsail of his father whence he is called the word Ioh. 1.18 The onely begotten son which is in the bosome of the father he hath declared him Hee hath also opened vnto vs the true knowledge of god his secret wil concerning our redemption 9 By testimonies of Scriptures both others this of the Apostle 1. Cor. 1.30 Christ is made of god vnto vs wisedome righteousnes or iustice sanctification redemption Here are put the * That is wisedome is put for the maker of vs wise Iustice for our Iustifier sanctification for our sanctifier redemption for our redeemer abstracts for their concrets Iustification and Sanctification in vs before the fall were one the same thing as in the holie Angels
those thinges to themselues which they knowe out of the word of God What temporarie faith is Temporarie faith is to assent vnto the heauenly doctrine which is deliuered by the Prophets and Apostles to professe it and to reioice in the knowledge thereof and to glory therein for a time yet not for any feeling of gods grace towardes them but for other causes whatsoeuer Temporarie faith is lead in a string with the commodities of this world and with them doth liue and die and therefore without any true conuersion and finall perseuerance in the profession of that doctrine This faith or approbation of Gods truth and ioy therein is not true sound and perpetual but only dureth for a season because it ariseth and dependeth of temporary causes which may bee changed and taken away as the desire and pleasure of knowledge glory honours and other worldly commodities whether publick or priuate true or apparant in shew These commodities being gone once and persecution or some other temptation arising it must needs be also that this faith must fail This definition is drawn from the words of Christ Matth. 13.20 Hee that receiueth seede in the stony ground is he which heareth the word and incontinently with ioie receiueth it that is embraceth and professeth it and reioiceth in it yet hath he no roote in himselfe that is hee wanteth applying of the merit of Christ confidence therein and the regeneration of the holy ghost Wherefore it is only a resemblance and shew of godlines not true godlines and faith It differeth from historical faith 1. For that this temporarie doth fore put historicall Further it addeth something vnto knowledge as profession of doctrine and a certaine godlinesse gladnesse and glorying or reioicing because of the knowledge of the truth but at length it saileth Historical faith is onely aknowledge This difference is thereby confirmed in that the Diuels haue historicall faith for they beleeue tremble but they haue not this Temporarie faith First because that knowledge and faith which they haue neuer faileth or is extinguished but remaineth in them perpetually Againe neither ioy they in their knowledge neither doe they professe it but though they know it to be true yet do they horribly persecute it and would haue it wholy rooted out Now if any man had rather comprehend this temporary faith vnder historicall I am not against it But then must degrees be made of historicall faith to wit that in some it is ioined with a certaine ieioicing and profession as in those who reuoult from the doctrine of the Church and godlinesse in others not so as in the Diuels and damned persons and so the matter commeth all to one Obiection But the Diuel hath often professed Christ therefore he doth not oppugne his doctrine The Diuel Professed Christ that for his testimonies sake he might the lesse bee beleeued Aunswere He did this not for any desire of promoting and aduanncing Christs doctrine but for the hatred he bore vnto it that by his testimony he might cause it to be suspected and might mingle therewith his owne errors and lies Therefore doth Christ commaund him silence Matth. 1.25 As also doth Paul Act. 16.18 Wherefore it is but an accident vnto historicall faith for the Diuell to professe those thinges which he knoweth to be true although hee greatly detesteth them as also men for some cōmodity or vpon some other cause sometimes professe those thinges which they hate and the memory whereof they woulde haue abolished both out of their owne mindes and out of the minds of al men What the faith of working miracles is The faith of Miracles is an especial gift of working miracles that is it is a certaine persuasion springing from an especiall reuelation and promise of god whereby a man firmelie resolueth that some extraordinary or miraculous woorke and contrarie to nature shall come to passe by gods power which hee hath foretolde or woulde haue to bee doone in the name of God and Iesus Christ. This kinde of faith is prooued out of the Apostle 1. Corinth 13.2 If I had all faith so that I could remooue mountaines c. For although this speech bee vnderstoode of all the kindes of faith excepting iustifieng faith yet is it especially referred to the faith of Miracles as Christ also saith Faith of miracles cōmeth by speciall reuelation Mat. 17.20 If ye haue faith as much as a grain of mustard seede ye shal saie vnto this mountaine Remoue c. That this faith is diuerse from the other kindes neither to bee drawen simply out of the word of god but by an especial reuelation of god comming thereto without which miracles cannot be wrought we prooue by these reasons 1. By that saying of Christ If ye haue faith as much as a grain of mustard seede But manie holie men who both knewe the historie of Gods woorde and reioyced therein and applyed it vnto themselues had faith yet did they not remooue mountaines Therefore this is a diuers kind of faith from that which they had 2 Many endeuored to cast out Diuels without anie reuelation from aboue as the Sonnes of Sceua Act. 19.14 With whom it fell out ill the spirite of the possessed man inuading disarming and wounding them 3 Simon Magus Acts. 8.13 is saide to haue beleeued and yet could hee not woorke miracles and therefore he would haue bought and gotten this power with mony 4 The Diuell knoweth the storie of the Scripture neither yet dooth hee woorke miracles because none besides the Creatour is able to chaunge the nature of thinges 5 Iudas did woorke miracles and yet Ioh. 6.70 hee is saide of the Lorde to bee a Diuell that is not to haue a iustifieng faith He had therefore some other faith to witte the faith of Miracles Historicall and perhaps also Temporarie faith So Matthewe 7.22 Manie shall saie vnto Christ Haue wee not by thy name cast out Diuels But CHRIST will aunswere them I neuer knewe you Wherefore this gift of woorcking miracles is giuen to hypocrits also For albeit they haue alwaies Historicall faith ioined therewith yet haue they not alwaies Iustifieng faith The other kindes of faith extend to all thinges that are written in the woorde but this of Miracles is appropriated and restrained to some certaine workes or effects to come Iustifieng or sauing faith What Iustifieng faith is as it is described out of the word of God in the 21. question of the Catechisme is not onelie steedfastlie to assent to euerie woorde of GOD and in this also to the promise of grace for Christes merit but also a confidence and full perswasion applieng to euerie one that promise that is whereby euerie man in his minde is fully and certainely perswaded that not onely others but himselfe also hath God fauorable vnto him according to the promise of grace and therefore reioiceth in God and ouercommeth all pensiuenesse and feare The differences of Iustifieng faith from
saide to haue appeared vnto Moses in a flame of fire out of the middest of a bushe Steuen Acts. 7.30 calleth him the Angell of the Lorde which is Christ the Sonne of God euen that Angell of the great counsaill Isay 61.1 The spirite of the Lorde God is vpon me therefore hath he annointed mee he that sent me to preach good tidinges vnto the poore to binde vp the broken hearted Heere the spirite is discerned both from him that annointeth and from him that is annointed Hee is discerned also by his giftes because he saith Vpon me that is dwelling in me sanctifieng me Therefore these be three diuerse persons subsisting But yet there are both mo and more cleare testimonies in the newe Testament Mat. 28.19 Teach all nations baptising them in the name of the father and the Sonne and the holy Ghost Iohn 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the Comforter shal come whom I wil send vnto you from the Father euen the spirite of trueth which proceedeth of the Father 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holie Ghost be with you al. In this saying of the Apostle inuocation is ioyned with an application distinction of the 3 persons By grace he meaneth the benefites of Christ by Loue the acceptation whereby GOD for his Sonnes sake doth receiue vs into fauor by the communion of the holie ghost his gifts which are common vnto the godly 1. Iohn 5.7 There are three in heauen which beare record Tit. 3 5 God saued vs by the washing of the new birth and the renewing of the holie ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour Heere hee maketh three authors of our saluation Ephes 2.18 Through him we haue an entrance vnto the father by one spirite Gal. 4.6 God hath sent forth the spirit of his sonne into your harts Therefore it is one spirit which the father the Sonne sendeth Secondly The same is proued by those places of Scripture which giue vnto these three the Father the Sonne and the holie Ghost the name of Iehoua and true God In like manner those places wherein those thinges which are spoken of Iehoua in the old Testament are in the newe referred expressely and most plainly to the Sonne and the holy Ghost Thirdlie those places which attribute the same whole diuine essence to the three and shew that the Sonne is the proper Sonne of the father most truly begotten of him and that the holy ghost is the spirit of the father and the Sonne and that so proper and peculiar as that he is and proceedeth of God which is the father and the sonne The sonne therefore and the holie Ghost haue the same and that whole essence of the Deity which the Father hath The Sonne hath it communicated of the father by beeing borne of him and the holy Ghost of the father and the sonne by proceeding from them Fourthly those places which giue vnto the three the same attributes or properties and perfections of the diuine nature namely eternity immensity omnipotency c. Fiftly those places which attribute to the three the same effects or works proper vnto the Deitie namely creation preseruation and gouernment of the world as also miracles and the saluation of the Church Sixtlie those places which yeeld to the three equall honour and worshippe and such as agreeth to the true god alone By this consent therefore of the olde and newe Testament it is confirmed that one GOD is three persons truely distinct and those three persons are one God By this also we vnderstand that it is truly said that the father is other from the sonne and the holie ghost and the holie Ghost other from both but not truly that the father is another thing from the sonne the sonne another thing and the holy ghost another thing For to be another thing betokeneth a diuersitie of essence to be other a diuerse manner of existing or a distinction of person Nowe the three distinct persons haue not a diuerse Deity but one and the same in number 8 How the three persons of the godhead are distinguished THese persons are distinguished two waies The three persons distinguished by their inwarde workes mutuallie directed towardes one another by their inward woorkes and by their outward woorkes Their inwarde works are those which the persons haue and exercise one towardes another By these then they are distinguished in that the father is and existeth of himselfe not from another Hee begot the Sonne inspired the holy Ghost by communicating his essence vnto them after an vnspeakable manner The sonne hath his beeing from the father beggotten of him from euerlasting that is he hath the same essence with the father but communicated vnto him from the father The holie ghost proceedeth from euerlasting from the father and the Sonne that is hath the same essence but communicated vnto him from the father and the Sonne Obiection That which is not vnderstoode cannot be discerned or distinguished the manner of the begetting and generating of the Sonne and of the proceeding of the holie ghost is not vnderstoode Therefore they cannot bee discerned or distinguished Aunswere Those things cannot be discerned which are not at all vnderstoode neither in respect of the proper causes thereof nor in respect of the effects But that the son is begotten of the father and the holy ghost proceedeth from the father and the sonne we know out of the holy Scriptures We vnderstand also in some sort what this is namely the sonne to be begotten of the father For to bee borne or to be begotten is to be produced out of his essence who begetteth to haue his essence communicated vnto him of him who begetteth Albeit the maner whereby the eternal father communicated his essence the same whole and entire vnto his son we conceiue not The like also is to be vnderstood concerning the proceeding of the holy ghost Here is to be obserued also that it is truly said The son is begotten The holie ghost proceedeth Likewise The diuine person is produced begotten proceedeth of the essence of the father or of the father and the son But not truly The diuine essence is produred or begotten or proceedeth Yet truly it is said The diuine essence is giuen communicated to another receiued of another The reason hereof is for that to bee giuen communicated receiued The person not the essence of the Sonne is begotten stretcheth further than to bee produced begotten or to proceede For not whatsoeuer is giuen communicated receiued is also begotten Further that is said to bee begotten not which is communicated to the thing begotten but that vnto which the substaunce of him that begetteth is communicated So the essence of GOD the father is not begotten or produced from another and yet the selfe same essence of it selfe subsisting is giuen and
nor spirite but that good Angels are cogitations and motions raised by GOD in men or happie euents proceeding from GOD and bad Angels euil and wandring affections or lustes or purposes and deuises which come of the corruption of nature For except they were liuing substaunces and forcible in working they woulde not assume carrie and mooue bodies and visible shapes Moreouer the Scripture attributeth manie thinges to them euery where which agree not but to natures subsisting by themselues liuing and vnderstanding For the good Angels were those ministers by whom the lawe was deliuered in mount Sina Actes 7. Galat. 3. They shall come with Christ when he shal iudge the quicke and the dead Mat 25. They knowe not the daie of iudgement Mat. 24. They alwaies beholde the face of the father which is in heauen Math. 18.10 They reioice for the saluation of men Luke 2. and 15.1 Pet. 1. The elect shall be like vnto them Math. 22. Christ is made more excellent than the Angels Hebrewes 1. They defend the elect Psalm 34. But the euil Angels did not abide in the truth Iohn 8.44 They appeare amongest the children of god Iob. 1.6 They inuade and possesse the bodies of men and beastes Math. 8. They shall be punished with euerlasting torments Math. 25. Angels are also finite that is of a limited essence or nature 2 Angels finite both in nature and in properties and endewed with a certaine measure of strength and wisedome For although spirites are not circumscribed in a certaine compasse of place as bodies yet their substaunce is neither infinitelie extended neither in more places than one at the same time neither is able in wisedome or power or other properties to match and equall the immensnes of the Creator For they are saide to goe from one place to another and to be absent from one place when they are in another as Luk. 1. Act. 10. 12. Dan. 10. They were created by god of nothing 3 They were created in the verie beginning of the world Psal 148. Praise ye him al ye his Angels praise him al his armie For hee commaunded and they were created Col. 1.16 By him were all thinges created which are in heauen and which are in earth thinges visible and inuisible whether they bee thrones or dominions or principalities or powers c. Wherefore albeit in Moses there is no mention made Moses made mention of the Angels in general though not in particular in the storie of the creation seuerallie of Angels as who applying himself to the common capacitie of men especially recounteth the visible workes of god yet whenas he saith that heauen earth and al the host of them was created he implieth also Angels which both are these verie heauenly hosts and ministers of god and are often mentioned among them by Moses himselfe And whereas they are called Iob. 1. 38. The children of god it is not to be vnderstood of any coeternity and propagation of their substance out of god but of their creation and conformitie with god and of the mutuall loue betweene god and them as in like sort also may bee saide of men They were created al good and holy that is in their creation 4 They were created in holynes they were enriched with strength wisedome libertie of wil holines and righteousnes whereby they might be conformed and like to god as it is saide He sawe all that hee had made and lo it was verie good And of the good Angels it is said Psal 103.20 Ye his Angels that excell in strength that do his commaundement in obeying the voice of his word Mat. 18.10 Their Angels alwaies beholde the face of my father which is in heauen Mat. 22. The elect shall be in the resurrection as the Angels of god in heauen Luc. 9. they are called holie Likewise Isai 9. Seraphin that is flaming or shining namely with puritie and diuine wisedome and with the loue of god But of the bad Angels it is saide Iohn 8. Hee abode not in the truth And in the epistle of Iuda The Angels which kept not their first estate but left their owne habitation 5 And confirmed therein Now as these former to bee spirites finite created by God of nothing and created good and holie are in the Scripture deliuered as common both to good and bad Angels So also the Scripture deliuereth those things whereby a huge and exceeding difference appeareth betweene them For the good Angels by the especiall grace of their Creator were so confirmed and established in that sanctitie and blessednes wherein they were created that albeit they serue their Creator with an exceeding and most free wil yet can they neuer reuolt from him or fall from that state of righteousnesse and felicitie wherein they stand Wherefore 1. Tim. 5. They are called elect Angels Mat. 18. They are saide alwaies to beholde the face of the father Of those who are elected to euerlasting life it is said Math. 22. That they shal be like the Angels And this perseueraunce in their state they haue not by the peculiar excellencie and vertue of their nature as it is saide Iob. 4.18 He found no stedfastnes in his seruaunts and laid follie vpon his Angels But of the meere and free bountifulnes of God towards them by the sonne of God keeping and guiding them that they may be ioined to him as to their head and remaine together with elect men the euerlasting Church and Temple of God magnifiyng and praising God for euer Colos 1. All thinges consist in him Likewise Ephes 1. It hath pleased the father to gather together in one all thinges both which are in heauen and which are in earth in Christ 6 To worship and magnifie God The good Angels were both created and confirmed 1 Euerlastingly to knowe and magnifie God for his goodnesse and bountie towards them and mankind Psal 103. Praise the Lord al ye his hosts Isa 6.5 They crie Holie holie holie the Lord of hosts the whole earth is ful of his glory And Luc. 2. They laud praise God for the manifestation of the Messias 7 To be the ministers of God for the sauing of his chosen 2 To be the ministers of god for the accomplishing and maintaining of the safetie and saluation of the chosen when as God by them declareth his wil deliuereth the godly out of daungers defendeth them against the Diuels and wicked men Or also to punish the wicked who oppugne the Church Psalme 34.7 The Angel of the Lord pitcheth rounde about them that feare him and deliuereth them Psalm 91.11 He shall giue his Angels charge ouer thee to keepe thee in all thy waies They serue also for the wicked Nowe although the wicked also and reprobate are defended by the Angels and receiue other benefites not seldome at the handes of God as Iohn 5. When after the waters of Bethesda had been troubled by an Angel whosoeuer then first stepped in was made whole
19. By the obedience of one manie shall bee made righteous Isay 53.5 Hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astraie we haue turned euerie one to his owne waie and The Lord hath laide vpon him the iniquitie of vs all 2. Cor. 5.21 Hee hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the lawe when he was made a curse for vs that the blessing of Abraham might come on the Gentiles through Christ Iesus that wee might receiue the promise of the spirite through faith Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe that is made an execration or curse Gal. 3.13 For we are deliuered not from the obedience but from the curse of the lawe that hee might redeeme them which were vnder the lawe that we might receiue the adoption of the sonnes Heb. 9.14 How much more shall the bloud of christ which through the eternall spirite offered himselfe without spot to god purge your conscience from dead woorkes to serue the liuing god Heb. 10.10 By the which will we are sanctified euen by the offering of the bodie of Iesus christ once offered By these and verie many the like places of Scripture it is manifest that for Christes merite wee are not onely freed from punishment the remission of our sinnes being obtained but are also reputed righteous before GOD adopted of him to bee his sonnes blessed endewed with the holy GHOST sanctified and made heires of euerlasting life Nowe this so great force and power fully and perfectly to deliuer vs Why Christs death was of such force as fully and perfectly to saue vs. and further to bestowe most perfectly saluation on vs the death and punishment of Christ which is a most perfect merite hath first by the worthinesse of the person because hee that suffered it is God Acts. 20.28 God hath purchased the church with his owne bloud Hebrewes 9.14 which through the eternall spirite offered himselfe Hereof therefore is it that the obedience of the Sonne in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merite for so many and so great blessinges Againe it hath this force by the greetiousnesse of the punishment because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde Hee descended into hell For hee suffered so great torments thâ—t euen those who are euerlastingly damned cannot sustaine so great and so sufficient afflictions and tormentes and therefore cannot satisfie the wrath and iustice of God Obiection The sufficient punishment for sinne must needes bee eternall But the punishment of CHRIST for our sinnes was not eternall Therefore was it not sufficient neither dooth it merite Aunswere The Maior hath not a sufficient enumeration either it must bee eternall as the reprobates punishment or equiualent to eternall as was the punishment of Christ for the causes euen now specified Secondly Christ saueth vs by his efficacie power 2 Christ saueth vs by his efficacie and powerful working operation whereby hee effectually applieth vnto vs his merited deserued benefits that is 1. He iustifieth vs by imputing vnto vs that satisfaction which he performed vnto the law for our sins 2. He giueth vs by the ministerie of his word the holy ghost by whom he worketh in vs both faith whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof also conuersion or the desire loue of new obedieÌ„ce and so by his word spirit he gathereth his Church 3. He confirmeth this his collected gathered Church defendeth and preserueth it in this life against the force of Diuels and the world and against all the corporal and spiritual assaultes of all enimies euen to the end so that not one of those which are conuerted perisheth 4. And at length their bodies being raised from the dead he fullie deliuereth his church aduanced vnto euerlasting life and glorie from all sinne and euill The efficacie therefore whereby the sonne saueth vs compriseth the whole benefit of our redemption which hee bestowed on vs by faith through the vertue and woorking of his spirite For what benefites he merited by his death hee dooth not retaine them vnto him-selfe but beestoweth them on vs. For saluation and life euerlasting which him selfe had before hee purchased not for him-selfe but for vs as beeing our Mediatour The gift of the holy Ghost is part of our saluation Hereby wee may vnderstand that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour For the holy Ghost is hee by whom Christ effectually performeth this which hee beeing our intercessour with his Father hath promised his Father in our behalfe that is hee teacheth vs by illuminating our mindes with the knowledge of GOD and his diuine will and regenerateth or sanctifieth and guideth and establisheth vs that we may begin the studie of holines persist and profit therein vntil sinne be fully abolished in vs and sinne being abolished death must also needs be abolished which that hee might together with death destroy Christ was sent of his Father into the woorlde Of this efficacie or effectuall operation speake these places Colos 1.14 In the Sonne wee haue redemption through his bloud the forgiuenesse of sinnes Isai 53.11 By his knowledge shall my righteous seruaunt iustifie manie Iohn 1.9 That was the true light which lighteth euerie man that commeth into the world that is hee is the author and fountaine of all light both naturall in all Angels and men and spirituall in his elect and chosen Iohn 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom hee will Iohn 15.26 I will send vnto you from the Father the spirite of truth Matthew 3.11 Hee that commeth after me will baptize you with the holie Ghost and with fire Ephes 4.8 When hee ascended vp on high hee gaue giftes vnto men Hee ascended that hee might fill all thinges Luc. 10.22 No man knoweth who the Father is saue the Sonne and hee to whom the Sonne will reueile him Iohn 1.18 No man hath seene GOD at anie time the onelie begotten Sonne which is in the bosome of the Father hee hath declared him Matthew 28 2. I am with you alway vntill the ende of the woorld Iohn 14.18 I will not leaue you comfortles Iohn 10.28 My sheepe shall neuer perish neither shall anie plucke them out of mine hand 1. Iohn 3.8 For this purpose appâ—â—â—ed the Sonne of God that hee might loose the woorkes of the Diuel Iohn 16.54 I will raise him vp at the last
and of saluation and euerlasting life 4 At length also assuming taking vnto him humane nature to teach as by his voice the will of god concerning vs and towards vs and to confirm this doctrine by Miracles 5 Not only to giue oracles and prophecies to open the will of god by prophets and to teach expound it himselfe present in humane nature but also to ordaine institute the ministery of the woord and sacraments that is to call and send Prophets Apostles and other ministers of the Church and to furnish them with giftes necessarie to this ministerie Iohn 20.21 As the Father hath sent mee so send I you Ephes 4.11 He Christ hath giuen some Apostles and some Prophetes some Doctours Luk. 21.15 I will giue you a mouth and wisedome where-against all your aduersaries shall not be able to speake nor resist So 1. Pet. 1.10 The spirit of Christ is saied to haue spoken by the prophetes 6. To giue the holy Ghost Mat. 3.11 Hee will baptise you with the holy Ghost and with fire 7. To be through his owne and others ministerie effectuall in the hartes of the hearers that is by his spirit to lighten our mindes that wee may vnderstand those thinges which hee teacheth vs of God and his will either by his own voice or by the voice of others Luk. 24 45. Then opened hee their vnderstanding that they might vnderstand the scriptures 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes that is to moue our will that wee may yeeld our assent and obedience to those thinges which by his teaching wee learne and knowe Eph. 5.25 Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the worde And these thinges Christ did doth performe euen from the beginning of the church to the end of the world and that by his own authority and power and for this very cause is hee called the Word Mat. 11.27 No man knoweth the Father but the Sonne and he to whom the sonne wil reueile him Ioh. 5 21. As the Father so the Sonne quickneth whom he will By these things which haue beene now spoken is also vnderstood what difference there is betweene Christ other Prophets both of the old and newe testament why he is the chiefe prophet doctor The difference eminency consisteth in his nature office 1 Christ is the verie sonne of God god and lord of all doth immediatly vtter the woord of the Father is the embassador and mediator sent of the father Other prophets are only men his seruants called sent by him 2 Christ is autor reueiler of the doctrine therefore the Prince of all Prophets Others are s gnifiers of that which they haue receiued from Christ For whatsoeuer knoweledge and Propheticall spirite is in them all that they haue from Christ reueiling and giuing it to them Therefore is the spirit of christ said to haue spoken in the prophets Neither hath he opened only to the prophets the doctrine which he teacheth but also to all the godly Ioh. 1.16 Of his fulnes haue we all receiued that is al the Elect euen froÌ„ the beginning of the world vnto the end Ioh. 1.18 No man hath seen god at any time the only begotten sonne which is in the bosome of the father he hath declared him 3 His Prophetical wisedome is infinit and perfect therefore in al gifts he excelleth others 4 This Prophet christ appointeth the ministery sendeth ordaineth Prophets and Apostles he giueth the holie Ghost gifts necessarie for the prophets Apostles al ministers of the word to the perfourming of their duty Ioh. 16.14 He shall receiue of mine shall shew it vnto you He will lead you into al trueth 5 Christ himselfe is not onlie autor of the doctrine erectour maintainer of the external Ministery but also by his own other Prophets voice outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost Others are onely the instrumentes of Christ and that arbitrarie and at his disposition and direction 6 The Doctrine of christ which beeing made man hee vttered by his owne and his Apostles mouthes is much more cleare ful than the doctrine of Moses the Prophets of the old Testament Christ therefore hath authoritie of himselfe others from him if Christ speake wee must beleeue him for himselfe others because Christ speaketh in them These things are expresly prooued by these places of holy writ Hebr. 1.1 At sundrie times and in diuerse manners god spake in the old time to our Fathers by the Prophets Jn these last daies he hath spoken vnto vs by his Sonne And cap. 3.3 This man is counted woorthie of more glorie than Moses in as much as hee which hath builded the house hath more honour than the house Ioh. 16.14 The spirit of truth which I will send you shall receiue of mine and shal shew it vnto you Mat. 17.5 This is my beloued sonne in whom I am well pleased Heare him Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and him that sent mee 3 WHAT CHRISTS PRIESTHOOD IS A priest in general A Priest in generall is a person ordeined by god to offer for himselfe and others oblations sacrifices to pray for others and to instruct Vnder praier is comprehended blessing which is to wish them good from God A typical priest There is one Priest which is signifieng or typical another signified The typicall Priest was a person appointed by God 1. to offer typical Sacrifices 2. to make intercession for himselfe and others 3. to declare to the people the doctrine of the Law and the promise of the Messias and true Sacrifice which was to come Such were al the Priestes of the old Testament For these three properties which we haue reckned were common to the High-Priest with other inferiour Priestes The High priest But some thinges the High-Priest had proper peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of al or Sanctuarie that but once euerie â—eare not without blood which he offered for himselfe and the people burning incense there and making intercession for the people 2. That his rayment was more gorgious 3. That he was set ouer the rest 4. That he onlie was consulted of questions or matters doubtful waightie and obscure whether appertaining to religion or to the common-wealth and did returne the aunsweres of God for the Princes and the people 5. and therefore did gouerne and order some counsels and offices of the state and kingdom did see that al things were lawfully administred The inferiours were all the other priests of the old Testament whose office it was to sacrifice to praie to teach the doctrine of the Lawe and the promise of the Messias to come
would haue the same to be the person of the father and the son the holy ghost which in respect of diuers functions actions is now called the Father nowe the Son now the holy ghost And therefore were they called Patripassians also against Seruetus who coâ—foundeth the sonne and the holie ghost The third is whether he bee equal vnto the father The fourth is whether he be consubstantiall that is of one and the same substance and essence with the father Those two namelie equal and consubstantiall are trulie and iustly maintained against Arius Eunomius Macedonius c. and the Tritheits of our time who make either the father alone to be eternall and the sonne to haue beene created of the father before other things or make the sonne also coeternall with the father but inferior vnto the father Wherfore by these mens opinion the father and the sonne are two essences and two spirits by a consequent two gods according to Arius neither eternall nor coequall according to the Tritheites coeternal indeede but vnequall A double way of gathering Testimonies of scripture Moreouer there is a double maner of gathering arguments out of the scriptures whereby the diuinitie of the sonne and the holy Ghost as also other things questioned in diuinitie are confirmed One is when the testimonies of scripture are gathered according to the order of the bookes of the Bible The other when as certain orders or sorts of arguments or proofes are set vnto which the Testimonies of scripture thereto belonging are referred Both waies are good and both verie often necessarie for a Diuine when hee priuately considereth examineth or discusseth controuersies and disputes of Diuinitie and searcheth what is true in them The first way is more laborious and repeating of the same things the latter is more short and compendious and more fit and appliable both for teaching and also that the groundes of the pointes and opinions of Christian religion may the more easily bee conceaued of the minde and more firmely sticke and abide in the memorie for whatsoeuer neede or vse thereof to come THE FIRST CONCLVSION The sonne of God is a subsistent in the flesh borne of the Virgin and before the flesh THE orders or sortes of Argumentes which confirme this Conclusion are eight in number To the first belong those testimonies which expresly teache and distinguish two natures in Christ as that the humane nature was taken by the diuine nature The argument is framed thus He that assumed the flesh is other from the flesh and a subsistent euen before the flesh The word tooke flesh Again That which commeth into the flesh is other from the flesh into which it commeth but the sonne of God or the Word is euen the verie same who assumed and tooke the fleshe and came in it Iohn 1.14 Heb. 2.14.16.1 Iohn 4.2 Therefore the sonne of necessitie is another nature from the flesh taken and a subsistent euen before the flesh borne of the Virgin For that which is the sonne and putteth on and carrieth flesh it must needes be that the same is a person and was subsisting before the flesh was taken Hither also beelong all those testimonies which oppose in Christ his diuine nature to his humane nature or flesh and distinguish that from this as Rom. 1.3 His sonne made of the seede of Dauid according to the flesh Rom. 9.5 Of the fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his fleshe according to which he is not of the fathers nor of the seede of Dauid Phil. 2.6 Who being in the forme of God tooke on him the forme of a seruaunt Wherefore the forme of God in Christ is one thing namely his diuinitie most perfect and the forme of a seruaunt another thing euen his humanitie weake base and seruile Mat. 22.44 Christ is called the sonne and Lord of Dauid Therefore there be diuers natures in him Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Wherefore there is one thing in Christ which is destroyed euen his bodie and another thing likewise which raiseth vp his destroyed bodie which is the Word who Ioh. 1. is called the onelie begotten sonne 1 Obiection The Word in Iohn dooth not signifie anie person which was subsisting before the fleshe borne of the Virgin but onelie that visible Preacher or teacher Iesus who was made flesh That Iohn meaneth by the Word a person subsisting before the flesh that is was a man weak miserable and abiect Ans This is a notorious manifest impudent corrupting of this place For it is easie for any man to shewe out of the very narration of Iohn that the Word signifieth an hypostasis or person which was existing before Iesus borne of the Virgin For the Word 1. was in the beginning that is was now before existing when thinges were created 2. And that Word was God 3. By whom all thinges were made 4. Who is the author of all life and light Therefore he is a person existing before all thinges 5. Which lighteth euerie man that commeth into the world that is all if not with spirituall yet with naturall light therefore he is their illuminatour who were before the flesh which was born of the Virgin 6. Who being in the world and not knowen 7. Yet came vnto his owne 8. being made flesh that is The word was made flesh by taking flesh not by any conuersion into flesh assuming and taking humane nature of the Virgin Mary For that these woordes the Word was made flesh haue this meaning namely that he who now from the beginning was in the woorlde was made fleshe that is man which before hee was not not by any chaunging or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate Heb. 2.14.16 Hee was partaker of the flesh he tooke the seede of Abraham 1. Tim. 3.16 God was manifested in the flesh The Woord therefore assumed and tooke flesh but was not conuerted into flesh that is the diuine nature was distinct from the flesh taken and assumpted Moreouer that Christ man was such a teacher The word was a Teacher from the beginning of the world who not onely in the time of his fleshe but also before that was borne euen from the beginning of the world preached the will of his father vnto men and quickened them both this very narration of Iohn and other very many places doe plainly shew He was the life and the true light which lighteth euerie man Iohn 1. No man hath seene God at anie time the onelie begotten sonne which is in the bosome of the Father he hath declared him Iohn 6.51 I am the liuing bread which came downe from heauen and giueth life vnto the woorld 1. Pet. 3.19 Christ went by the spirite in the daies of Noe and preached vnto the spirits that are in prison which were in time passed disobedient
2 Obiection Christ man is and is called God in the new testament Therefore they corrupt the Scripture who saie that in this visible man Iesus is besides the fleshe an inuisible nature which was existing also in the olde peoples time without flesh For to say this is as if a man in steede of this Thou art a Scholer should say In thee is a scholer Aunswere That Christ man is true and by nature God in respect of the nature or Essence of the Godhead in him personally vnited to his manhoode is no corruption but the very voice minde and meaning and interpretation of the scripture Colos 2.9 1 Proued by testimonies Jn him that is in Christ Iesus dwelleth all the fulnes of the Godhead that is the very full and perfect Godhead which is but one bodilie that is personally or substantially so that it is of the substance of the visible man Christ In Christ therefore there is one thing which dwelleth namely the godhead another thing in which it dwelleth euen the manhood which is the temple of the godhead Iohn 2.19.21 and was shadowed and figured by the Mosaicall tabernacle Heb. 9.11 Again Rom. 1.3 Made of the seede of Dauid according to the fleshe and declared mightilie to be the sonne of God touching the spirite of sanctification Againe Phil 2.6 Beeing in the forme of GOD and equall with GOD hee tooke on him the forme of a seruaunt By him all thinges were made and doe consist both visible and inuisible hee giueth the holie Ghost lighteth euerie man that commeth into the world he alone kneweth the father and he to whom he reueileth him c. Isa 7.14 Isa 9.6 Iere. 23.6 Isa 25.6.7.8 c. 2 By contrarie properties Lastly that there is a double nature or substaunce in Christ both a finite and an infinite is conuinced and prooued by the diuersitie and repugauncie of those properties which are attributed to the same Christ but cannot possiblie be together in one and the same nature Wherefore CHRIST man is GOD not created and made in time by reason of the fulnesse and excellencie of his giftes but eternall subsisting before the flesh borne of the Virgin and before all worlds by reason of the eternall Godhead of the Word dwelling in his Maiestie personally Christ the proper sonne of God To the second classe or order of Reasons are referred those testimonies which shewe CHRIST to bee the proper or naturall sonne of GOD. The Argument or proofe is this The naturall or proper sonne of GOD is of necessitie partaker of the diuine nature or essence or substaunce But Christ man is the proper sonne of GOD. Therefore there is in CHRIST besides his humane nature which hee tooke of our kinde a nature or substaunce Diuine in respect whereof hee is and is called the Sonne of GOD that is CHRIST is by nature the sonne of GOD and therefore subsisting and that before the fleshe from euerlasting because hee is the sonne of the eternall father hauing the essence of the Father in number the same and whole communicated vnto him from the father Iohn 5. The place is necessarily to bee vnderstood and so was taken of the Iewe of a natural sonne The Maior is manifest by the definition of a proper or naturall sonne For a proper sonne is hee who is procreated out of his substance whose sonne hee is or hee who is partaker of his Fathers nature or substaunce The Minor is prooued by these testimonies of holy Scripture Iohn 5.17.18 My Father worketh hitherto and I woorke Therefore the Iewes sought the more to kill him not onely because he had broken the Sabboth but saide also that GOD was his Father and made him-selfe equall with God Because CHRIST called himselfe the Sonne of GOD not adopted or by grace onlie but naturall begotten of the substaunce of the Father and therefore equall with GOD the Iewes did thereof gather First That he challenged vnto himselfe the workes of God the Father And therefore because they deemed him to bee a mere man they woulde haue him slaine as a blasphemer and robber of Gods glorie both in this place and Iohn 19 7. And if Christ had meant that hee was the Sonne of God by grace onlie as are the Angels and men elected the Iewes verilie woulde not haue reprehended that as blasphemie and treason against the maiestie of God for then they shoulde haue condemned themselues of the same crime because Iohn 8.41 they saie vnto CHRIST we haue one father which is GOD. Secondly Christ also dooth not reprehend this collection of the Iewes or repel it as a slaunder but defendeth it as beeing good and necessarilie true in his aunswere presentlie following wherein hee auoucheth that whatsoeuer thinges the Father dooth the same dooth hee also together with him as beeing his Sonne that by the same authoritie libertie power hee raiseth the dead and quickeneth them who beleeue in him by which the Father dooth that as the father hath life in himselfe so also hath hee giuen vnto him as beeing his Sonne to haue life in himselfe c. Wherefore the man Iesus affirmeth that which of it selfe and demonstratiuely dooth thereof followe and the Iewes called blasphemie namelie that hee is the Sonne of God not by grace only but proper and equall with God that is that there is in him besides his humane nature a diuine also which is the Sonne communicated vnto him by an vnspeakeable generation or begetting frō the Father and according to which he is equall with the Father and the same God which the Father is For where the same power operations and woorkes are there also is necessarily inferred the same nature or substaunce to be and that equal So Christ is called the proper Sonne of God Rom. 8.3 God sending his owne Sonne that is borne of his owne substance For we are otherwise also of God beeing renued by his spirit And in the same Chapter ver 32. who spared not his owne Sonne Christ the naturall and coeternal sonne of God which is expressed in scripture 1 Obiection It is not found anie where in Scriptures that Christ is the naturall and coeternall Sonne of God Therefore it is but an inuention of men imagining in him besides his flesh another substance according to which hee should be the eternal sonne of God Aunswere Although these very words are not in the very same Syllables extant in the Scripture yet there are found the like and equiualent or such as signifie the same which these doe For the wisedome of God which is Christ and the Sonne Prou. 8.22 is described to bee such as was with GOD from euerlasting before his works were made And further Iohn saith that the Woord whom he called the Sonne was euen then in the beginning of the world and was God creating and preseruing all thinges But God is eternal and before thinges were created together with which also time began eternity only existeth and may be imagined
are free from these paines that is hee speaketh of felicity and liberty which is not in Hell Whereupon also it is clear that Christ spake this to the Theefe not of his God-head but of that which suffered which was his soul For the godhead was with the Theefe neither did Christ suffer or was deliuered as touching his God-heade but as touching his soule Lastly Christ descended not into Hell locally as touching his bodie because his body was in the graue neither rose from any other place but from the graue It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell Aunswere 2 Albeit it were true that Christ descended locally into Hell yet hee shoulde not haue descended for this cause which they imagine as namely to deliuer the Fathers Which also is prooued by this reason If Christ descended locally into Hel he descended either to suffer or to deliuer Not to suffer because now all thinges were finished on the Crosse as christ himselfe also hanging on the Crosse said Jt is finished He descended not to deliuer the Fathers 1 Because he did this before in suffering for them on earth 2 Hee did the same by the power and efficacie of his God-heade from the verie beginning of the worlde not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo Therefore they could not be deliuered thence As it is saide Luk. 16.46 Betweene you and vs there is a great gulfe set so that they which would go from hence to you cannot neither can they come from thence to vs. And in the same place Lazarus is said to bee in Abrahams bosome not in Limbo The soules of the iust are in the hand of God 3 Objection Christ indeede did not descend into Hell either to suffer or to deliuer but as some wil to shewe the Diuell and Death his victorie and so to strike a terrour into them Which they say is confirmed by that place of Peter 1. Pet. 3.19 By the which he also went preached vnto the spirits that are in prison which were in time passed disobedient Answere That for this cause Christ descended into Hell is not found in scripture that place of Peter is thus to be vnderstood Christ went that is beeing sent from the beginning of the Father vnto the Church by his spirite that is by his God-head and vnto the spirites that are now in prison that is in Hell hee preached in time passed when as yet they liued were disobedient namely before the flud and in the time of Noah inuiting them to repentance So is also another saieng of Peter to be vnderstood 1. Pet. 4.6 The Gospel was also preached vnto the dead That is vnto those which are now dead or were then dead when Peter wrote this and who then liued when the Gospel was preached vnto them Reply Christ descended into the lowest partes of the earth Ephes 4.9 Therefore to Hell Aunswere Into the lowest partes of the earth that is into the earth which is the lowest part of the world This interpretation is prooued by the scope and drift of the Apostle who maketh in that place an opposition of christs great glory his great humiliation But were it so that these places which some alleage for to establish this opinion were to be vnderstood of a locall descension of Christ into Hell yet would they not make for them but rather for the papists who teach That christ preached vnto the Fathers in Hell and thence deliuered them Now if these testimonies help not the Papists muchlesse wil they helpe them For it is certaine that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell This opinion indeed is not impious or vngodly is approoued by manie of the Fathers but yet I leaue it because it is not grounded on anie firme reasons and contrarie reasons are at hand easie to be had For 1. Christ himselfe said which testimonies haue now often beene recited This daie shalt thou bee with mee in Paradise Father into thy hands I commend my spirite Againe It is finished 2. Jf hee descended to triumph this Article should bee the beginning of his glorification But it is not likelie that Christ tooke the beginning of his glorification in hell For it is apparent by the opposition of the Article following That christes Descension was the lowest degree of his humiliation And yet I confesse withall that christ stroke a great terrour into the Diuels but that was by his death whereby hee disarmed and vanquished the Diuel sin and death THE THIRD DAY HE ROSE AGAINE FROM THE DEAD I Beleeue that Christ shooke off death from himselfe quickened his deade body reunited his bodie vnto his soule restored vnto himselfe a blessed celestial and glorious life and that by his owne proper power The chiefe Questions of christs resurrection are 1 Whether Christ rose againe 2 How he rose 3 For what cause he rose 4 The fruit of his resurrection 1 WHETHER CHRIST ROSE AGAINE THat Christ rose againe is prooued by the testimonies of Angels weomen Euangelistes Apostles and other Saintes who after his resurrection sawe him felt him and talked with him And wee were to beleeue the Apostles in respect of the authority which they had from heauen although they had not seene him 2 HOW CHRIST ROSE CHRIST rose first by his owne power euen by his Godheade Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Ioh. 10.18 I haue power to laie downe my soule and haue power to take it vp againe Ioh. 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Obiection But the Father raised him Rom. 4.24 Therefore hee raised not himselfe Aunswere The Father raised the Sonne by the Son himselfe not as by an instrument but as by another person of the same essence and power with the Father The Sonne is raised of the Father by himselfe Himselfe hath raised vp himselfe by his spirite Secondlie Iesus Christ true God and man rose according to that nature according to which he suffered namelie according to his humane nature euen the true humane nature and the same in essence and properties and that not deified but glorified al infirmities thereof beeing done away Luk. 24.39 Behold my handes and my feete for it is I my selfe handle me and see me for a spirit hath not flesh and bones as yee see mee haue And truely nothing else coulde rise againe but that which had fallen The same bodie therefore which fell did rise againe which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour who should merit for vs a communicating and participation of those benefits which we had lost by sin who should restore the same vnto vs and applie them to euerie one Againe except Christes fleshe hadde risen neither shoulde ours rise
in the actions of our life and vocation to be inclined to follow those thinges which are right and good and to perfourme the duties of loue and charity towardes god and our neighbour 5. To comfort Hee comforteth the Apostles amidst their afflictions The Apostles who were first flying awaie for feare of the Iewes now beeing erected by the comfort and solace of the holy ghost come forth into open place and reioyce when they are to suffer for the confession of the gospell Iohn 14.16 He wil giue you another comforter 6. To confirme He maketh the Apostles couragious and bold who were before timerous and wrapped and entangled with manie doubtes These thinges wee maie plainely see if wee compare that Sermon which Peter made at Whitsontide with their speech who went to Emaus who saie Luk 24.21 Wee trusted that it had beene he that should haue deliuered Israel The holy ghost then is the spirit of comfort and ioy Iohn 16.22 Your ioie shal no man take from you These are the chiefe and principall partes of the holy ghostes office vnto which maie bee referred all the giftes of the holie ghost as well those which are properlie bestowed on the godlie as also those which are common to them with the reprobate All those giftes we may briefly comprise in this diuision The giftes of the holie ghost either are common to the godly and vngodly or proper to the godly onely Those which are common to the godly and vngodly are giuen either to certaine men and at certain times or at al times and to all the members of the Church Those which are giuen at certaine times and to certaine men are these The gift of miracles of tongues prophecies the faith of miracles and these were necessarie for the Apostles the primitiue Church when the gospell was first to bee dispersed Those which are giuen at all times and to all the members of the church are these the giftes of tongues and of knoweledge and the gift of interpretation These are alwaies necessarie for the church and belong to the maintainaunce and preseruation of the Ministerie and are now also giuen to euery member of the church according to the measure of Christes gift as the calling and vocation of euery member needeth The giftes of the holy ghost proper vnto the godlie are iustifieng faith praier loue and other giftes profitable to saluation Obiection Many out of the church haue hadde tongues and sciences the tongues therefore and sciences are not the giftes of the holy ghost Aunswere The tongues and sciences out of the church are also the giftes of the holy ghost but by a general working of god which is without the true knowledge of him But in the church the tongues and sciences are the giftes of the holy ghost ioined with the true knowledge of god Moreouer al those giftes as wee saide are fitlie referred to those sixe principal partes before numbered of the holie ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinarie gift of tongues partly to his function of ruling for the holy ghost did rule and gouerne their tongues partly to his function of teaching and confirming So also the gift of Prophecie and interpretation belongeth to his office of teaching For hee teacheth both by illightening the mindes within by his vertue and by instructing them without by the word The institution ordinance of the Sacramentes appertaineth to his office of teaching but chiefly to his office of confirming Faith and conuersion belong to his office of regenerating and conioyning vs with Christ That hee is the spirite of praier instructing vs how to praie belongeth to his office of ruling gouerning In like sort the rest of the gifts maie bee referred to certaine partes of the Holy Ghostes office Furthermore the holy ghost in respect of this his office hath diuerse titles of commendation in the Scripture For hereof hee is called 1. The spirite of adoption because hee assureth vs of the fatherly good wil of god towards vs and is a witnesse vnto vs of that free goodnesse mercy wherewith the father embraceth vs in his onely begotten sonne Therefore Rom. 8.15 By this spirit we crie Abba Father 2. He is called the earnest and seale of our inheritance because hee assureth vs our saluation 2. Cor. 1.21 It is god which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs hath giuē the earnest of the spirit in our hearts Eph. 1.13.14 In which gospell also after that yee beleeued yee were sealed with the holy spirite of promise which is the earnest of our inheritance 3. Hee is called Life because he quickneth vs or as the Apostle saith The spirite of Life who mortifieth the oulde man and quickneth the new Rom. 8.2 The Law of the spirite of life which is in Christ Jesus hath freed mee from the Lawe of sin and of death 4. He is called Water whereby he refresheth vs being almost dead in sinne and maketh vs fruitful that we may bring foorth fruit 5. Hee is called Fire because hee dooth daily burne vp and consume concupiscences and vices in vs and kindleth our heartes with the loue of God and our neighbour 6. He is called the Fountaine because all celestiall riches doe flow vnto vs from him 7. Hee is called the Spirite of praier 8. The Oile of gladnesse Heb. 1.9 Wherefore god euen thy God hath annointed thee with the Oile of gladnesse 9. He is called the Comforter because he worketh faith in vs and purifieth our consciences and so comforteth vs that we exult and reioice in afflictions 10. He is called Intercessour because Roman 8.26 The spirite maketh request or Intercession for vs with sighes which cannot bee expressed 11. Hee is called lastly the Spirite of truth of wisedom of ioie of gladnes of the fear of God of boldnesse and the like Obiection It was said before that the holy ghost is the earnest of our inheritance But Saul Judas had the holy ghost neither yet obteined they the inheritance but were reprobate Therefore the holy ghost is not the earnest of our inheritance Answere Saul and Iudas had the holy ghost as concerning some gifts of the holie ghost But they had not the spirit of adoption Reply But it is the same spirit It is the same spirit indeed but doth not worke the same thinges in all For he woorketh adoption and conuersion in the Elect only Obiect 2. Those parts of the spirits office before specified are not proper to the holie ghost but belong also to the Father and the sonne Therefore they are not well assigned to the Holy ghost as proper Aunsw They belong also to the father and the sonne but mediatlie by the holie ghost But vnto the holy ghost they belong immediately Reply But after the same maner also it seemeth that the preseruation of thinges the inuention of arts and sciences and the like
remission of sinnes is giuen REmission of sins is giuen by faith Remission of sinnes giuen by faith through the working of the Holy Ghost by which being wrought and kindled in vs by the holy Ghost wee receiue the same Therefore the purpose and decree of God of remitting sinnes is euerlasting but the executing and performance thereof is when by faith we applie remission of sins vnto vs. So also God doth alwaies loue his elect but that loue is not poured out in their hearts before their repentance For they haue that certain testimonie of conscieÌ„ce by the gift of the holy Ghost that they are loued of god so haue their sins remitted who truly conuert and repent Oâ— THE RESVRRECTION OF THE FLESH THE chiefe quâ—stions 1 What the Resurrection is 2 The Errours concerning the Resurrection 3 Whence it may appeare that the Resurrection shall certainelie be 4 For what end the Resurrection shal be 5 By whom 6 How 7 When. 8 What bodies shall rise 9 Whether the soule be immortall 1 WHAT THE RESVRRECTION IS THE Word Resurrection signifieth sometime preseruation The resurrection of the flesh is a restoring of the substance of our bodies after death euen of the same matter whereof they now consist and a reuiuing and quickening of the same bodies with life immortall and incorruptible by the same immortall soule whereby they now liue which God will woorke by Christ in the ende of the woorlde by his diuine vertue and power which restoring also shal be of the elect vnto the eternall glorie of God but of the reprobate vnto eternall paines That is 1. There shal be a restoring of the same bodie which is a recollecting gathering together of the same matter which was scattered and seuered into al the Elementes 2. An vniting of it with the same soule and a reuiuing of it 〈◊〉 the same soule which also it had before 3. A putting off of al infirmities a putting on of immortality 2 The Errours concerning the Resurrection THE Errours helde of the resurrection are of three sortes Some haue vtterlie denied it and haue auouched the souls to die together with the bodies 2. Some haue granted the immortalitie of the soule but haue constred the resurrection to bee a resurrection in this life but the bodies they denied to rise at all although the soules of the godlie haue fruition after death of euerlasting happinesse 3. Some as Anabaptistes deny that the verie selfe same bodies which we now haue shal rise again but they saie that Christ at his second comming will make new bodies 3 Whence it maie appeare that the Resurrection shall certainlie beâ— IT maie be verily collected probably out of philosophie that there shal be sometime a resurrection Probable proofes of the Resurrection yeelded by philosophie but no necessarie demonstrance but no necessarie demonstration can bee yeelded thence that the Resurrection shall certainly bee For in philosophy are manie principles which accord not with the sacred writinges of Gods spirite Againe in philosophy the knowleege which it hath of Gods iustice and trueth is but a maimed reason But in the holie writ of God the reasons are firme true Hence alone therefore is demonstration giuen for the most certaine accomplishment of the Resurrection And this first by testimonies of scripture then by reasons drawn out of scripture The testimonies of Scripture The Testimonies of scripture for demoÌ„strance of the Resurrection which confirme the certaintie of the resurrection hereafter to come are most euident and those taken both out of the olde and new Testament Iob 19.25 I am sure that my redeemer liueth and hee shall stand the last on the earth and though after my skin worms destroy this bodie yet shal I see God in my flesh Iohn 5.28 The hour shal come in the which all that are in the graues shall heare his voice And they shal come forth that haue doone good vnto the resurrection of life but they that haue doone euil vnto the resurrection of condemnation Iohn 6 40. I wil raise him vp at the last day 1. Corint 15.13 If there bee no resurrection of the deade then is Christ not risen And if Christ be not risen then is our preaching vaine and your faith is also vaine Reasons drawen out of the scripture for proofe thereof The reasons which are drawen also out of Scripture are diuerse 1. God promiseth eternall life not to the soule onelie but also to the bodie of the godly and contrarie to the vngodly hee threatneth eternall punishment and paines both of bodie and soule and these promises and threatninges of God must bee fulfilled For the certainty of them is vnchaungeable But they shal not bee fulfilled if the deade shal not rise Seeing therefore God dooth most certainelie in his good time accomplish that which hee promiseth to the godly and menaceth to the wicked it followeth of necessitie that the dead must rise againe 2. The mercie of God is perfect as which extendeth it selfe to the whole man and which will haue vs wholy saued Therefore our bodies also shal rise again 3. The mercie and loue of God towardes the godly is perpetuall and vnchaungeable so that what hee once will of his fatherly loue towardes them perfourme vnto them the same he euer will But he wil haue the godly saued both in soule and bodie therefore they must be both in soule and bodie euen whole saued and therefore that they maie bee whole saued they must needes rise againe 4. The perfect iustice of God requireth that the same wholie whereby they sinne should be punished with eternall paines But they sinne both in their whole bodie and in their soule Therefore their bodies also must be raised againe because they ought no lesse in body than in soule to suffer eternal pains 5. Christ is risen therefore wee also shall rise This sequele is most sure For first Christ therefore rose againe that hee might raise vs. Secondly Christ is our head and we his members Seeing then Christ our head is risen we also his members doubtles shal rise For the glorie of the head requireth this that he haue his members sutable in like condition with him Wherefore if the members should continue rotten the head should not be glorious Thirdly The same spirite is in vs which is in Christ raised he ioineth and vniteth vs with Christ and worketh the same in vs which he doth in Christ neither is at anie time not like himselfe But he hath raised Christ Therefore also hee will raise vs. 6. It is saide that Christ shall haue an euerlasting kingdome but this he should not haue if our bodies should alwaies continue in death for neither would it suffice that our soules are immortall or eternal without our bodies For that Christs kingdome may be eternall he must haue eternall subiects and those wholy eternall Therefore our bodies also shall rise that so wee whole may bee subiect eternally vnto Christ our king
that hee hath done If then the bodies which haue sinned shall receiue accordingly not other bodies but the same shall rise And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen Wherefore seeing our bodies shall rise no other bodies shall rise or bee quickened than those which haue fallen and are dead or no other than those which doe fall and die How flesh and bloud i◠denied the heauenly inheritance Obiection But saint Paul saith that flesh and bloud cannot inherite the kingdome of god Therefore our bodies cannot possesse the kingdome of god because they are flesh and bloud Answere The flesh oftentimes signifieth some qualitie or the substaunce in respect of some certaine qualitie So flesh that is being sinfull and corruptible shall not possesse the kingdome of God but our flesh then shall no more be able to sinne neither shall it bee corruptible Obiection 2. Our bodies shall be spirituall 1. Cor. 15.44 Jt is sowen a naturall bodie and is raised a spirituall bodie Therefore our bodies shall not then haue the properties of our flesh Aunswere In what sense our bodies shall bee spirituall They shall bee indeede spirituall but shall not haue all the properties of a spirite but some onely because they shall bee agile and quicke mightie and vncorrupt and indeede are therefore chieflie called spirituall because they shall be guided by the spirite neither shall any more the naturall life remaine in them That this is true is apparent by these reasons 1. The Apostle himselfe addeth This corruptible must put on incorruption 2. Hee calleth it a spirituall bodie but a spirite is no bodie 3. Jf anie bodie after the resurrection should be so spirituall as not retaining at all anie bodilie properties then surelie Christs bodie should haue beene so but now he saith to the Apostles Luk. 24.39 Handle me and see for a spirite hath not flesh and bones as ye see mee haue Obiection 3. How are wee saide to beleeue the resurrection when as yet wee are saide to hope for the resurrection to come Answere We are saide to hope for the resurrection as it is an effect of Gods counsell wee are saide to beleeue it as it is the counsell it selfe and purpose of God 9 Whether the soule be immortal The causes for which this Question is to bee moued Mat. 22.23 2. Tim. 2.17 BEsides that this question belongeth to the Article of the Resurrection the explication also thereof in it selfe shal not be altogether vnprofitable or fruitlesse For not now onely doe they beginne to dispute against the immortalitie of the soule but the Sadduces also denied it as they likewise that said the Resurrection was past alreadie vnto him that beleeued neither made anie other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists denie the immortalitie of the soule Moreouer Paul the third Pope of Rome when he was breathing out his soule and readie to dy said that now at length he should trie know three things whereof in his whole time he had much doubted 1. Whether there were a god 2. Whether soules were immortall 3. Whether there were any hel Wherefore it ought not to seeme straunge if this question be moued neither shal it bee altogether vaine and needelesse both because it serueth for the controuling and refuting especially of Epicures and also because it maketh for the better vnderstanding of some places of holy Scripture But because there haue beene and euen nowe are who haue taught that the soule of man like as of bruite beastes is nothing else but life or the vitall power arising of the temperature and perfection of the bodie and therefore dieth and is extinguished together with the bodie and as some of them speake who wil seeme to beleeue the resurrection of the dead doth sleepe when the bodie dieth that is is without motion or sense vntil the raising of the bodie which indeede is nothing else than that the soule is mortal that is a meere qualitie onlie in the bodie and when the bodie is dissolued becommeth nothing because if it were an incorporeal substance it could not be without sense and motion against these we are to holde the recordes of Gods woorde and writ concerning the spiritual and immortal substaunce of mans soul The soule an in corporeall substance That the soule of man is not onely a forme or perfection or temperament or force and power or an agitation arising out of the temperature of the bodie but a substaunce incorporeall liuing vnderstanding dwelling in the bodie and susteining and moouing it these places following of holy Scripture doe shewe Psalm 48. His soule shal be blessed in life Heb. 12. God is called the Father of spirites And it is saide of the faithfull Yee are come to the celestial Ierusalem and to the companie of innumerable Angels and to the spirites of iust and perfect men 1 Cor. 2.11 No man knoweth the thinges of a man saue the spirite of a man which is in him In these and the like places of Scripture both the soule of man is called a spirite and the properties of a liuing vnderstanding substance are attributed vnto it Wherefore to no purpose doe the aduersaries of this doctrine oppose those places in which the name of the soul is taken for the the life and wil of man as Matth. cap. 6. The soul is more woorth than meate Iob. 13.14 J put my soule in my hand For by the fore-alledged places it is manifest thnt this is not general but is vsed by a * Metalepsis figure of speech whereby we cal the effect by the name of his cause Now the immortalitie of the soule is prooued by manifest places of holie Scripture 1. Luk 23.43 The soule immortall Christ hanging on the crosse said to the theefe this daie shalt thou be with me in Paradise But he could not be there in bodie because that was dead and buried Therefore his soule was gathered with Christs into Paradise and so consequentlie the soul liueth 2. Paul saith Phil. 1.23 I desire to be loosed and to be with christ he speaketh of the rest ioie which he should enioie with christ But they who feele nothing what can their ioie or happinesse bee Wherefore they also are refuted in this place who saie mens souls sleep so withall denie the immortality of the soul 3. Wised 3.1 The souls of the iust are said to be in the hands of god 4. Matt. 22.32 God is not the god of the dead but of the liuing Therefore the soules liue 5. Luk. 23.46 Into thy hands I commend my spirit 6. 2 Corinth 5.8 When we remoue out of the body we may goe vnto the Lord. Wherefore the soules sleep not as some Anabaptistes wil haue thē but enioie immortall life and celestiall glorie with the Lorde 7. In the Reuelation cap. 6.10 The soules of the godly that were killed are said to
of it and so affirme of him that is to be saued that hee is also to beleeue and to bee baptised Aunswere Christ attributeth saluation to both but not to both alike to faith as the mean to Baptism as the signe whereby saluation is sealed vnto vs. 4 What are the formes and manners of speaking of baptisme Proper and vnproper formes speaking of baptisme THE formes of speaking of baptisme are either proper or vnproper Proper formes of speaking are these 1. Baptisme is a signe of the washing awaie of sin 2. He that shal beleeue and shall be baptized shal be saued Vnproper or figuratiue kindes of speaking are 1. Baptisme is a washing away of sinnes 2. Baptisme washeth away sinnes These four speeches are equiualent and signifie this one speech Baptisme is a certaine signe or token of remission of sinnes vnto beleeuers These the like figuratiue speeches of the sacraments are to bee interpreted like as the figuratiue speeches of the sacrifices The sacrifices are called oftentimes an expiation or dooing awaie of sinnes and yet the Apostle affirmeth that it is vnpossible that the blood of buls and goates should take awaie sins So when it is said Baptisme saueth vs or it is the washing of the newbirth or it is the washing away of sinnes it is al one as if it were saide Baptisme is the signe or token of al these Now the Scripture speaketh after this sort mutually changing the names of the signes and thinges First in respect of an analogie or proportion betweene the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kind For as water that is the signe washeth away al filth so also the bloode of Christ that is the thing signified washeth and cleanseth vs from sinne And as the signe is applied outwardly by the minister so God will bestow and apply inwardly the thing signified by the vertue of his spirite vnto them who receiue the signe with a true faith As the ministers work without so God dooth woork within Secondly the Scripture so speaketh for the confirmation of faith in vs for the signes testifie Gods will towardes vs which they testifie by reason of the promise adioyned such as is this He that shall beleeue and shall be baptized shall be saued Thirdly it so speaketh in respect of the ioint-exhibiting of the things with the signes or in respect of their signification because God dooth signifie vnto vs some thing by the signe which is that wee doe as certainely receiue the things as we doe the signes And these appertaine to them who vse the sacraments rightly 5 Who are to be baptised THey who are not as yet the Disciples of Christ that is They are not to be baptised who beleeue not the Doctrine of the number of them which are called neither agreeing vnto the doctrine nor obedient vnto the minister are not to be admitted vnto baptisme Neither ought they to desire baptisme who feele themselues not to bee as yet the Disciples and Scholers of Christ For Christ saith first Teach al nations and then he willeth them to bee baptised Wherefore al they and they alone are to be baptised according to the commandement of Christ vnto whom the couenant doth belong namely such as are and so ought to be accounted members of the visible church whether they be of vnderstanding professing faith and amendment of life Al that are the scholers of christ are to be baptised or infants born in the womb of the church For al the children of the faithfull are in the church of God except they exclude themseluesâ— Or Al they are to be baptized who are to bee accounted for the Disciples and Scholers of christ But for the Disciples of christ are to be accounted al those of vnderstanding who professe faith and Repentance neither they onely but their infants also which are borne in the Church that is in the schoole of Christ which also teacheth and instructeth them by his holie spirite according to their capacity The Infantes which are borne in the Church are to be Baptised or as the condition of their age wil beare And these are the reasons whereby is proued that infants are to be baptised 1. Baptisme is a signe of our entraunce into the church which ought wholy to bee baptised According to that Tit. 3.5 Baptism is the washing of the new birth And 1. Cor. 12.13 By one spirite are we all baptised into one body but infants belong vnto the church as it is said Mat. 19.14 Suffer the little children to come vnto me Therefore infants ought to be baptised 2 Baptisme is a seuering or a sign of distinguishing the whole church from al other sectes and so from the rest of all mankinde Wherefore baptisme is to be giuen vnto al the members of the visible church and the citizens of Christ But infantes are citizens of Christes kingdome and members or part of the church Whâ—â—efore that right of enfranchising theÌ„ to be the citizens of christs church ought not to bee denied vnto infantes but they ought to bee baptized that so beeing engraffed and receiued into the Church they maie be by this signe and token discerned together with the whole church from al others 3 Vnto whom belongeth the benefit of remission of sinnes and regeneratioÌ„ they are to be baptized For vnto whom the things signified belong vnto them also doth the signe belong except some condition in the manner of vsing it hinder or except there be some circumstance of the institution hindering and letting the vse of the rite and ceremonie Whence it is that Peter saith Actes 2.38 Amend your liues and be baptized euery one of you in the name of Jesus Christ And againe For the promise is made vnto you and to your children Againe Act. 10.47 Can any man forbid water that these should not be baptized Wherefore infants also are to be baptized neither ought the sign to be denied theÌ„ as vnto whom belongeth the thing signified which is the benefit of remission of sins and regeneration and that according to the forme of the couenaunt or promise whereof they also are made partakers Gen. 17.7 J will bee thy God and the God of thy seede after thee And 1. Cor. 7.14 Your children are holie Matth. 19.14 Suffer the little children to come vnto me Act. 2.39 The promise is made vnto you and to your children So also Iohn Baptist was sanctified in the Wombe If a man diligently weigh these testimonies of scripture hee shall perceiue doubtlesse not onely that it is lawfull but also that this sacrament must and ought to bee giuen vnto Infants because the Infants are holy the promise is made vnto them theirs is the kingdome of God and God sayeth also that hee is their God who certainely is not the God of the wicked Moreouer there is no condition or circumstance in the Infants hindering the vse of Baptisme Can anie
cup is the new testament Or the couenant as both the * Berith greeke and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrue word admitteth Now it is called the new couenant that is renewed or to speake it in a woord fulfilled And this new couenant is our reconciliation with God the communion and participation of Christ and all his benefites by faith in the sacrifice of Christ now fulfilled finished without any obseruation of the ceremonies of the old Passeouer The supper is called the new couenaÌ„t because it is a signe and a seale of this couenant signing and sealing vnto vs our reconciliation with God and our coniunction with Christ which is wrought by faith Now in calling the supper the new couenant first he comprehendeth both the promise and the condition which is expressed in the promise namelie faith and repentance Whereof also it foloweth that the supper was for this cause also instituted that it might bee a bond to bind vs to lead a christian life Secondly hee maketh an opposition betweene the new couenant and that couenant which was the Passeouer together with the rites thereof For the supper signified Christ offered The Passeouer signified Christ who should bee offered There is notwithstanding no small similitude and agreeing of both For both signifie our reconciliation with God and coniunction with Christ Jâ— my bloud which is shed for you for remission of sinnes The shedding of Christs bloud is the merite for which beeing apprehended of vs by faith we receiue remission of sinnes For as often as yee shall eate The supper therefore is often to be iterated and celebrated 1. Because of the woordes of the institution 2. In respect of the ende and purpose of the institution because it must bee done in remembranuce of Christ Shewe the Lordes death That is beleeue that Christ died and that for you and then professe it also publiquely before all Till hee come Therefore it must bee obserued vnto the worlds end neither is any other externall forme to be looked for vntill the day of iudgement The words of the institution which haue beene hitherto expounded may be made more plaine and cleare by these wordes of the Apostle The cup of blessing which we blesse is it not the communion of the bloude of Christ The bread which wee breake is it not the communion of the bodie of Christ The cup of blessing that is the cup of thankesgiuing which is receiued namely to this end that wee may yeeld thankes to Christ for his death and passion The communion of the bodie likewise the communion of the bloud is to be made through faith partaker of Christ and all his benefites the same spirit being in vs which is in Christ and woorking the same in vs which he worketh in Christ Bread and wine is the communion that is it is the signe of our communion with Christ Now our communion as the Apostle briefly declareth consisteth in this that wee who are manie are one bodie Whence it is most easie to collect that this communion is not a corporall eating For it is wrought onely by faith and the holy Ghost Christ is the heade and wee the members and all wee who are members haue also a communion of all Christs benefites Therefore the heade is common the benefites common and so the members also common among themselues wherefore their loue and dilection is common and mutual We vnderstand nowe what is the true meaning of the words of the institution especiallie of those about which is greatest coÌ„trouersy which are these This is my body that is to repeat in few wordes the true sense of them This bread broken of me and giuen to you is a signe of my bodie for your sakes rent and deliuered vnto death and a certaine seale of your coniunction with me so that he who beleeueth and eateth this bread doth truelie and reallie after a sort eat my bodie This our iudgement and interpretation or Christs rather is most true and vnto the truth of the Gospell most agreeable Here especially resistâ—unce is made and the greatest controuersie is about the word or vnderstanding of the word For our aduersaries vnderstand those wordes so as tâ—ey maintaine thereof to folow that Christes bodie is present and eaten corporallie But in the meane season they consider not that those wordes are sacramentallie to bee taken or that the speech is sacramental and therefore is not to be taken as proper and simple as it shoulde bee if thence were gathered that the bread is changed into Christs bodie Now to the signe here is attributed the name of the thing signified both for the coniunction which the thing signified hath in the right vse of the supper with the signe and also for the proportion which the signe hath with the thing signified Come wee now to those arguments whereby wee may confirme our interpretation and opinion to bee true The arguments which wee will vse are of three sorts such as are wont to bee also in like controuersies 1. Some are taken from the nature of the thing or subiect that is by vnderstanding the speech as the thing it selfe doth beare and suffer 2. Some are drawen from an analogie of the articles of our faith or from a conference of places or parts of christian doctrine for the holy spirite is the spirite of truth 3. Some are taken from other like places of scripture where the same thing is deliuered in such words as are manifest and whereof there is no controuersie The first sort of Arguments which are taken from the nature of the sacraments THE verie manner and forme of speaking yeeldeth vs a firme and strong argument Breade is the bodie of Christ but bread is not in it owne proper substance his bodie for by reason hereof haue they inuented consubstantiation therefore it is a figuratiue speeche euen such a one as is vsual vnto sacraments and is declared in the institution 2 Sacraments confirme exhibit promise seale no other thing than the woorde doth In the woorde is promised no corporal eating Therefore neither is anie such thing confirmed by the sacrament 3 In all sacraments when the names or properties of the things are attributed vnto the signes there is not signified the corporal presence of the thing but first a similitude of the things with their signes then a coniunction and vnion of the things with their signes in the right vse but in this sacrament Christ attributeth the name of the thing which is his bodie to the signe therefore there is not thereby signified a corporal presence of his bodie 4 The communion of Christ which is promised in his woorde and sacraments is not corporal but the communion of Christ which is giuen in the supper is the same with that which is giuen in the word and in all sacraments therefore the communion of Christ in the supper is spiritual 5 There is one and the same signification of all the Sacraments of the old and new testament
necessities of al men 6 Christ saith Luk. 15.10 That the Angels of God reioice for one sinner that conuerteth Therefore the Angels beholde the hearts of men The same is likewise prooued of the Angels out of Daniel cap. 9. and 10. Therefore the Angels beeing in heauen beholde repentaunce in mens heartes which are on earth Aunswere A cause is ill gathered and concluded of an effect when that effect may come of other causes For it is not necessary that Angels should know those things by the beholding of mens harts which they may know either by effects or by signes tokens or by diuine testimony reuelation For it agreeth not to the Angels onely but vnto all the godly also on earth to reioice for the conuersion of one sinner neither yet do they behold the hearts of men 7 The soule of the rich glutton sawe from hell Abraham and Lazarus being in heauen implored Abrahams help and knew the state of his brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth Ans First they do amisse to take that properly which Christ spake allegoricallie and by way of parable in translating his speech from corporall thinges vnto spiritual things not thereby to shewe that these are like vnto them but by applying his speech as might best fit our capacity to aduertise vs of the state of the godlie and wicked after this life For soules haue not either bosomes wherein to receiue one another or eies to lift vp or tonges to be dried with thirst or fingers to dip into water neither doe they vse any mutual parly or conference from hell and heauen Christes purpose therefore is by these figures of words to expresse the thoughts affections tormēts state of the wicked abiding in paines after this life Moreouer were it so that these things had been in such wise done as they are reported against which yet the very words themselues are yet could nought be hence prooued for the beholding of minds neither yet for the knowledge of all external things For neither Abraham nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other but to haue knowledge of them by speech And Stephen also being on earth saw Christ being in heauen and Paul heard Christ speaking from heauen neither yet doe al the Saintes see or hear what is done in heauen neither did Stephen and Paul see or heare these things at al times 8 Christ according to his humanity maketh request vnto the Father for vs all and therefore according to his humanitie hee knoweth the desire necessities of them that cal vpon him in all places at al times Wherefore the saints also haue communicated vnto them from God the beholding of harts the hearing of praiers Ans The example is vnlike For the humane vnderstanding and mind of Christ vnderstandeth and knoweth and his bodilie eares and eies also heare and see al things whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his godhead which sheweth them vnto his humanitie vnited thereunto or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisedome of the God-head neither doth he know by any transfused vertue into him the thoughts of mindes and hearts For of the measure of knowledge conuenient for his manhood it is said Mar. 13.32 Of that day and houre knoweth no man no not the Angels which are in heauen neither the Sonne himselfe saue the Father Of the reueiling of the secrets of men vnto him by his diuinity it is said Mar. 2.8 When Jesus perceiued in his spirit that thus they thought with themselues c. But nowe that all things are reueiled vnto Angels and Saints which are reueiled vnto the humane vnderstanding of Christ by his God-head they will neuer be able to prooue out of the Scripture For Christs humane nature dooth excell and surpasse in wisedome all Angels and men both in respect of the personall vnion thereof because it is vnited to his God-head and also by reason of his Mediatourship which office his humanity beareth executeth together with his diuinity yet so that there is still kept in the administratiō thereof the difference of both natures Wherefore this example of Christ doth not proue that the Saints know al things either by beholding the things themselues or by diuine reuelation from God 9 Jn the diuine essence shine all the Jmages and formes of things But the Angels and Saints departed behold the essence of God Mat. 5 18. Therefore they behold in God al thinges which we doe suffer and thinke Aunswere First the Maior proposition which they put is doubtfull and vncertaine For it is manifest that God knoweth all thinges and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges but whether that vnderstanding of things doth so shine in God that it may bee also beheld of creatures this verilie they haue not as yet prooued out of Scripture Secondly neither is the Minor true namely That the blessed behold the essence of God whereof it is saide No man hath seene God at any time Iohn 1. Lastly albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge an immediate manifestation of God whatsoeuer it is yet wee are not to imagine that they naturally know all things that are in God For then should their wisedome be infinite that is equal vnto Gods wisedome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of iudgement Likewise 1. Pet. 1. Jnto which the Angels desire to looke And Ephes 3.10 To the intent that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God They profit therefore and encrease in the knowledge of wisedome and of the counsels of God by the very exequution and contemplation of Gods woorkes Nowe seeing that which they speake of is no naturall but a voluntarie glasse or rather a diuine manifestation or illightening that is the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome but God according to his good wil and pleasure doth manifest communicate vnto euery one such a part thereof as seemeth good vnto him as it is said No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne wil reueile him we affirme therefore the inuocation of Saints so long to want a ground and foundation so to be superstitious and idolatrous vntill they shewe out of
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