tooke vpon him the diuine power 13 And it appeareth most euideÌ„tlie in miracles From miracles Obiect Both the Prophets and also the Apostles did equall and like myracles An. These men did distribute the giftes of God according to their ministery but he did exercise his owne power Obiect Why did he vse praier then Christs prayer if he were able to doe that of himselfe An. That he might giue the glorie to his father but we see for the most part his owne power shewed to vs. And how can he choose but be the authour of the myracles who by his own authoritie coÌ„mitteth to others the distributioÌ„ therof Because there is saluation in him Furthermore if ther be no saluation no righteousnesse no life without God and Christ containeth all these things in himselfe surelie he is shewed to be God Obiect All these things are powred out by God into him Act. 4.12 An. He is not said to haue receiued saluatioÌ„ but to be saluation himself * Mat. 19 17. also goodnes righteousnes * Ioh. 1.3 light In him we beleeue * 1. Ioh. 14.1.5 10. vpoÌ„ him do we call The godhead of the holie ghost is proued Wherby it doth necessarily appeare that he is God 14 Also we must fet proues to proue the Godhead of the holie ghoste chieflie from the same fountaines That testimonie of Moses is euident enough that the spirite of God was stretched out vppon the depthes * Also Isaias saith The Lord sent me and this spirite 1. Ar. Because he coÌ„municateth or imparteth his power in sending his prophets * Gen. 1.2 with the holie Ghost * Isa 48.16 wherby appeareth his diuine maiestie Being spred abroade euerie where hee sustaineth all thinges hee regenerateth to eternall life * 1. Cor. 11. he iustifieth * 1. Cor. 11.11 he is our sanctification truth grace whatsoeuer good thing can be inuented Wherby appeareth that the spirite hath diuine power and that he is personallie resident in God Blasphemie against the spirite 15 Last of all if blasphemie against the spirite be not forgiuen either in this worlde or in the worlde to come seeing he doth obtaine pardon which hath blasphemed the sonne by this is his deuine maiestie plainlie proued which to hurt or diminish Mat. 12 31 is a fault vnperdonable * Mar. 3 29. Distinction of persons Fet more testimonies out of the Institution 16 Paul to the Ephesians speaketh most plainlie of the distinction of the persons * Eph. 4.5 But Christ speaketh more plainlie when he commaundeth to baptise in the name of the father * 2. Pars. The sonne is of the father and of the sonne and of the holie Ghost * Mat. 28.19 17 That of Nazianzene liketh me well I cannot thinke vpon one but I am by and by compassed about with the shining brightnesse of three neither can I discerne three but I am at a sodaine referred vnto one Obiect That distinction had his beginning when the sonne was incarnate An. The onelie begotten sonne was in the bosome of his father before * Ioh. 1.18 But the holie Ghoste is distâ—nguished because he proceedeth from the father * Ioh. 15.26 16.7 18 That is also greatlie auaileable vnto such a distinction The spirit is of the father because the scripture attributeth to the father the beginning of working to the sonne wisedome and counsell The father is the beginning of doing the sonne of wisedome the holie Ghost of power to the holie Ghoste power and efficacie Therfore we consider first God that done the wisedome rising out of him last of al the power whereby he executeth the decrees of his councell 19 By this testimonie is signified that they haue relation one to another and not the verie substance whereby they are one 20 Therefore when we professe that we beleeue in one God The name of God comprehendeth three persons vnder the name of God we vnderstand the one onelie and simple essence wherein we comprehend three persons 21 But and if that distinction which is in one Godhead of the father sonne and holie Ghost doe troublesome wits more than is expedient A caucat let them remember that mens mindes doe enter into a labyrinth when they fauour their curiositie too muche and so let them suffer theÌ„selues to be guided by the heauenly oracles howsoeuer they cannot comprehend the highnesse of the misterie 22 Ob. A person is nothing els but a visible form of the glorie of God Seruetus An When Iohn pronounceth that the worde was God before the world was made What is to be vnderstood by the word person he doth make him to differ much from a conception of fourme * Ioh. 11. The same must we thinke of the spirite when Moses saith that that masse and lumpe being without forme was sustained in him 23 Ob. Christe is euerie where called the sonne of God therefore there is no other God properlie besides the father An. Although the name of God be common to the sonne also yet by reason of preheminence it is sometimes ascribed to the father because he is the fountaine and beginning of the Godhead Ob. If Christe be trulie the sonne of God then â—s he the sonne of a person which is absurd An. Both these are true He is the sonne of God because he is the word begotten of his father before all ages and yet for declarations sake we must haue respect of the person that the name of god may not be taken simply but for the father 24 Obiect Vnlesse the father alone were the true God he should be his own God An. For degree and order he is properlie called God who did not onlie beget his wisedome of himselfe but is also the God of the mediatour Obiect So Christ was exalted in the flesh wherin he was humbled and in respect of the fleshe all power was giuen him both in heauen and earth Phi. 2.6.7 An. Paule doth best decide this controuersie when he teacheth that he was equall with God * before he humbled himselfe in the person of a seruant Obiect Christ was God in his father An. In respect of order the beginning of the Godhead is in the father notwithstanding that is a detestable inuention that the essence is proper to the father alone as if he were the Godmaker of his sonne because by this meanes there should either be more essences then one An absurditie or els we cal Christ God only in name Obiect The sonne of God but nex after the father An. Therefore the essence should be begotten formed in him which is in the father vnbegotten vnformed 25 Obiect Euerie one of things vndeuided haue a part of the essence An. There is one only God essencially therefore the essence both of the sonne and also of the holy ghost is vnbegotten Obiect There shoulde bee a quaternitie seeing three
father sonne holy ghost are one God The persons are distinguished by properties yet that neither the sonne is the father or the holy ghost the sonne but that they are distinguished by a certaine propertie 6 But omitting to dispute of words let vs nowe speak of the thing it self I call a person a subsistence in the essēce of God What a person is which being referred vnto the rest is distinguished by a certaine incommunicable property or which is not common to the other A subsistence is an other thing then an essence For if the worde were simplie GOD and had nothing proper seuerallie to it selfe What a subsistence is then had Iohn * said amisse in saying Ioh. 1.1 that it was alwaies with God Where he addeth foorthwith that that word was God 7 And before I goe anie further I must proue the Godhead of the sonne and also of the holie ghost that done we shall see how they differ Surelie forasmuch as the word of God is spoken of in the scriptures 1. Diuision The godhead of the sonne it were an absurd thing to imagine onlie a fading or vanishing voice which being vttered in the aire doth come foorth without God himselfe when as the worde is rather meant to bee the perpetuall wisdome of God 1. Argu. oracles and prophecies came from the spirite of Christ resiant with God from which both oracles and also all Prophesies did proceede For as Peter doth witnesse * Pet. 1.11 the old prophets did no lesse speake by the spirite of Christ then the Apostles whosoeuer they were which after them had the administration of the celestiall doctrine And because Christ was not as yet reuealed we must needs vnderstand the word begottē of the father before all worldes The word was begotten before al worlds And if so be it that spirite was the spirit of the worde whose instruments the Prophetes were we do vndoubtedlie gather that he was verie God 2. Argu. from the creation of the world Which thing Moses doth teach plainelie enough in the creation of the worlde * Gen. 31.3 when hee setteth that word as in the middle Obiect The word is taken in that place for bidding or commandement An. The Apostles are better interpreters * Heb. 1.2 who teach that the worlde was made by the sonne and that he beareth all thinges by his mightie word To the same ende tendeth the saying of Christe My father and I doe worke vntill this day * Ioh. 5.17 8 Obiect The worde beganne to be then when God did open his holy mouth in the creation of the world An. That is too vnaduisedlie to imagine an innouatiō of the substance of God For if there should haue bin in him any thing comming from elswhere that of Iames should fall to the grounde * Iam. 1.17 There is with God no change or shadow of change Obiect God spake then first of all therfore there was in him no speech at all before that time An. I conclude otherwise In the verie moment wherein God said Let light be made * Gen. 1.3 the power of the word appeared therefore it was long before 9 Heereby wee ought to be fullie certified that Christ is that word being clad with flesh Whereuppon the prophet saieth * Psal 45.7 3. Argu. from his throne Thy throne O God is for euer Obiect The worde Elohym is also applied to the angels and chiefest powers To whome the word Elohym is applied An. But there is no where in the scriptures anie such place extant as ascribeth an eternall throne to a creature neither is he onlie called God but also the eternall gouernour Secondlie this title is giuen to none without an addition as it is said that Moses shal be as a God to Pharao * Exod. 7.1 Obiect Moses gaue that name to the altar which he builded * Isa 42.8 also Ezechiel to the citie of the new Ierusalem * Ezech. 48.36 17.15 An. The altar was built for a monument that God is the exalter of Moses The Altare Why Ierusallem hath the name of Cod giuen it and Ierusalem hath the name of God giuen it to testifie the presence of God For thus saith the Prophet the name of the citie shall be from that day The Lord is there and Moses built the altar after this sorte and called the name thereof The Lorde mine exaltation Obiect Ieremie referreth this selfe same title vnto Ierusalem in these wordes * Ier. 33.16 This is the name wherewith they shall call her The Lord our righteousnesse Christ Iehouah An. Christ is the true Iehouah whence floweth righteousnes seeing the Church perceiueth this in deed it doth for iust causes reioyce in this name 4. Argument an Angell for the Lord. Iud. 11.12 7.4 10 If these things do not satisfie the Iewes let thē looke why Iehouah or the Lord is so often presented in the person of an Angell * Obiect This is spoken in respect of the person which he presenteth An. But the seruaunt in suffering sacrifice to be offered vnto him should take from God the honor due to him Iud. 7.16 13.16 which is an absurd thing yea he doth afterward proue * that he is that Iehouah in deede Therfore Mannah and his wife gather by this signe Mannah that they haue not only seen an angell but God Obiect God was neuer openlie shewed to Abraham Seruetus and to other of the fathers but in steed of him they worshipped an angel An. The sound Doctors of the Church did well and wiselie interprete the worde of God to be the Prince of Angels or the chief Angell Christ vnder the person of an Angell doth execute the office of the mediatour Oseas 12.5 who began euen then as by a certaine entrance or preparation to execute the office of a mediator The same meaning hath Oseas who after he hath reckoned vp the cumbat of Iacob with the Angell * The Lord saith he the God of hostes Iehouah worthie of memorie is his name Obiect God did beare the person of an Angell An. The confession of the holie Patriarch doth sufficientlie declare that he was no created angell but in whom the full Godhead did rest From the confession of the Patriarch Deut. 32.29.30 when he saith I saw God face to face * 1. Cor. 10 4. and hence came that of Paul also that Christ did guide the people in the wildernesse 11 As for the new testamēt it is ful of testimonies 12 And if so be it wee esteeme his Godhead by his workes which are ascribed to him euerie where in the scriptures The godhead of Christ is proued by his workes it shall as yet more euidentlie appeare by them For when hee said that he wrought since the beginning with his father the Iewes which were most dull to vnderstand his other sayings did yet perceiue that he
persons be deriued from one essence An. We doe not draw the persons from the essence but though they remaine in it we put in a difference Otherwise there should be a trinitie of gods not of persons Ob. Therfore the Trinitie shal be without God An. No because vnlesse the father were God he should not be the father and the sonne is no otherwise the sonne but because he is God Obiect So three things meete togeather the essence the sonne and the spirite An. Yea by this meanes the essence of the sonne of the holy ghost should be destroied which cannot be 26 Obiect If Christ be God he shall not be the sonne of God An. There is a comparison made betweene the persons neither is the name of God taken indefinitelie but it is restrained vnto the father inasmuch as he is the beginning of the Godhead Quest What in making of essence An. No but in respect of order 27 Obiect S. Ireneus doth affirm that the father of Christ is the onlie eternall God of Israel An. Hee had to deale with mad fellowes which did denie that the father of Christe was that God that spake in times past by Moses the prophetes but I wote not what ghoste brought out of the corruption of the world Therfore he standeth wholie vpō this to make it plain that there is no other god set forth in the scripture but the father of Christ Obiect Ireneus thinketh that the father alone is the God of Israel An The same writer doth plainelie teach * Lib. 3. chap. 18 that Christ is all one and the same as also he referreth vnto him the prophesie of Abacuck Hab. 3.3 God shall come from the South 28 Obiect Tertullian saith that the sonne is the second or next to his father An. That he may distinguish the persons Obiect He saith that the sonne is visible An. It is true in asmuch as he is man but he is inuisible inasmuch as he is the word Obiect He calleth the word and the spirite the portion of the whole An. That is not referred vnto the substance but vnto the distinction of persons 29 Obiect S. Hillarie teacheth that eternitie is in the father An. Doth he it to this end that he may take the essence of God from the sonne Therfore let vs conclude that there were frō euerlasting three persons in God CHAP. XIIII That in the verie creation of the worlde and of al things the scripture doth distinguish by certaine markes the true God from false Gods 1 ALSO God woulde haue the historie of the creation to be extant that the faith of his Church might rest therupon not seek any other God but him who is set foorth by Moses to bee the Creator and maker of the world And because our nature is too much inclined to vanitie first the time is set downe that by the continuall course of yeares the faithfull might come to the first beginning of mankinde and of all things Time of the creation Quest Why did it not come into Gods mind before to create heauen and earth Curiositie but being idle did suffer that to passe an infinite space which he could haue done many thousand yeeres before An. It is neither lawefull to enquire after that neither yet expedient because if mans minde striue to pearce so farre it shall faint by the way Quest What did God before the creation An. He made hel saith a certain godlie old man A curious question for curious men 2 For like reason is it that Moses declareth Goodnes of God that the work of God was not finished in a moment but in sixe dayes For euen by this circumstance we gather how fatherly the loue of God was towarde mankind in that he did not create Adam before he had inriched the worlde with all plentie of good things 3 But before I come to speake more fullie of the nature of man I must first say somthing of the angels Of Angells Ob. Moses made no mention of Angels among things created Why Moses made no mention of Angels among thinges created An. Because he applied himself to the rudenesse of the cōmon people he reciteth none other works of God in the history of the creation but such as we see with our eies and yet afterward he bringeth in the angels as the ministers of God Obiect There be two beginners God of good things the diuell of euill thinges An. Nothing is more proper to God then eternitie which whosoeuer doth attribute to the diuell they giue him the title of the Godhead And thereupon it might also be concluded that God is not almightie which is absurd Obiect There is none euill nature in the world It is wickednesse to ascribe the creation of anie euill thing to a good God An. That doth not hurt the true sounde faith which doth not admit that there is anie euill nature in the world Quest Then whence came the frowardnes and wickednesse of men and of the diuell An Not from nature but from the corruption of nature 4 Quest When were the angels created A curious question An. Such a question is curious And we must beware that we do neither speake or think or desire to know any thing concerning obscure things but that which shal be taught vs in the word of God Moses saith that the earth was finished and the heauens were finished with all the hoast of them Gen. 2.1 * to what end is it to enquire vpō what day besides the starres planets other heauēly bodies began also to be 5 We read euery where in the scripture that the angels are heauenly spirites whose ministerie God vseth to execute all things which he hath decreed The ministery of Angelles Psal 103.20 Thence cōmeth their name they are called hoasts * Col. 1.16 powers * Col. 1.16 principalities * Col. 1.16 dominions * Col. 1.16 Thrones * Col. 1.16 because after a sort the glorie of God resteth in them * Luke 2.13 * Dan. 7.10 6 But the scripture standeth chieflie vppon that point which may mak most to our consolation and the confirmatiō of our faith to wit that the Angels are stewards ministers of Gods bountifulnesse toward vs. * 7. Quest Hath euerie one of the faithfull a particular angell Psal 91.11 34.8 An. * Gen. 16.6 c. Surelie whē Daniel maketh mētiō of the angel of the Persiās Greciās he signifieth that there are certain particular angels appointed to realms prouinces as gouernors Dan. 10.13 * Mat. 18.14 Christ saith the angels of childrē do alwaies behold the face of the father * So it is sayde of the Angell of Peter * Act. 12.15 But we must holde this as vndoubtedly true that not onely one Angell taketh care for euery particular person but that they al with one cōsent do watch for our safty* 8 But as touching
Obiect If Christ tooke his beginning of men then is he subiect to sinne as other men be An. Paule separateth him from the common condition* that he may be verie man without vice and corruption saying The first Adam is of the earthly naturall the second frō heauen heauenly Obiect If Christ be free from all blot and begotten of the seed of Mary by the secret working of the Spirit then the seed of the woman is not vncleane but the seede of man An. We make not Christ free from all blot because he was begotten onely of his mother without hauing anie knowledge of man but because he was sanctified by the Spirit that the generation might be pure such as it should haue bene before the fall of Adam Obiect Then Adam had a double seede if there came no pollution vnto Christ Generation is vncleane accidentallie An. The generation of man is not vncleane of it selfe but accidentally by reason of his fall Therefore it is no maruell if Christ were exempted from the common corruption seeing the integritie was to be restored by him Obiect If the word of God tooke vpon it flesh then was it shut vp in a straite prison of an earthlie bodie An. Though the infinite essence of the word did growe together with the nature of man to be one person yet we must not imagine anie shutting in For the Sonne of God came downe from heauen wonderfully yet so that he did not forsake heauen he would be borne wonderfully in the wombe of his mother Christ was borne in the wombe and yet did he fill the world hang vpon the crosse that he might alwayes fulfill the world CHAP. XIIII How the two natures of the Mediator do make one person 1 FVrthermore whereas it is sayd that the word was made flesh* Ioh. 1.14 it must not be vnderstood as if it were either turned into flesh or cōfusedly mixed with flesh How the worde was made flesh but because he choose to himselfe a temple of the virgins wombe wherein he woulde dwell and he which was the sonne of God was made the sonne of man not by the confusion of substance but by vnitie of person the Godhead is so ioyned to the manhood as the soule to the body so that either nature hath her sound propertie A similitude yet one Christ is made of these two And the cōmunicating of the natures is so great that those things are somtimes attributed to the Godhead which appertaine vnto the manhood The cōmunicatinge of natures to the manhood which belong to the Godhead sometimes that which belongeth to both together Ioh. 7.58 2 For that which Christe saide before Abraham was made I am is farre from his manhood Obiect He was before all ages because hee was euen then knowen to be the redeemer as wel in the counsell of the father as in the minds of the godlie Thinges pertayninge to the god head An. Seeing that he doeth manifestly distinguish the day of his manifestation frō his eternal essence and doth of purpose purchase to himselfe an authoritie by antiquitie wherby he may excell Abraham vndoubtedlie he challengeth to himself that which is proper to the Godhead And whereas he is called his fathers seruaunt Thinges pertayninge to his manhoode whereas it is said that he increased in age and wisedome with God men* that he doth not seek his own glorie* c. It is proper to his manhood alone Luk. 2.52 And that is the cōmunicating of properties * Ioh. 8.15 wheras it is saide The comunicatinge of properties Act. 10.25 that God hath by his blood purchased the church* that the Lord of glory was crucified 3 And whereas it is said that he receiued power of the father to forgiue sinnes to raise vp whom hee will to giue righteousnes holines saluation c * 1 Cor. 2.6 Ioh. 1.29 5.24 8.12 9.5 10.9 c It was neither proper to the godhead nor to the manhood but to both Nestorius 4 Therefore we must abandon the error of Nestorius who whiles he went about rather to pull in peeces then to distinguishe Christes nature did inuent a double Christe Eutiches Also wee must beware of the madnesse of Eutiches least whiles we wil proue the vnitie of person Seruetus we destroy both natures 5 And the monster Seruetus is no lesse deadlie who put in place of the sonne of God a feigned thing made of the essence of god the spirit the flesh and three vncreated elements Obiect Before Christ was reuealed in the flesh there were only then shadowish shapes in God the truth wherof began to be only then when that word which was appointed to this honour began truelie to be the sonne of God What personal vnion is An. He is counted the sonne of God because the word begotten of the father before all ages did by personall vnion taken vpon him mans nature Furthermore the old writers called that personall vnion which maketh one person of two natures Obiect If the eternall worde had alreadie beene the sonne of God before it was cloathed with flesh there should be two sonnes of God Christ is the sonne of God by nature and we by adoptiō An. We say that there is none other but he which was made manifest in the flesh For neither doth it follow that if he was God before hee became man therefore he beganne to be a newe God Therefore he was the sonne of God by nature and wee by free adoption Obiect This grace dependeth vpon the * Filiatio becomming a son which God had decreed with himselfe An. We could not be sonnes vnlesse our adoption were founded in the head to plucke that from the head which was common to the members Our adoption is sounde in Christ is without reason 6 Obiect The beginning of his filiation or becōming a sonne was since that he was reuealed in the flesh An. He should be the sonne in respect of his humane nature but Paul teacheth that he is suche in respect of his Godhead Rom. 1.12.13 7 Obiect It is said that God spared not his own sonne Rom. 8.32 * Also he shal be called the sonne of the highest * Luke 1.32 Therefore hee began to bee the sonne of God after his incarnation An. The saying of the Prophete shoulde not bee true * Thou Bethleem in the land of Iuda Mich. 5.2 c. and his going out from the beginning from the daies of eternitie Obiect Before Christ appeared in the flesh hee was neuer called the sonne of God but vnder a figure An. Although he was more darklie described vnder the law Christ was more darke vnder the law yet he was none otherwise eternall god saue onlie because he was the word begotten of the eternall father neither is he otherwise the mediatour saue onelie because hee is God reuealed in the flesh
8 Let vs conclude that our Redeemer did come of the seed of Abraham and of Dauid and that hee was made man according to the flesh that there is the vnitie of person in two natures CHAP. XV. That we may know to what end Christe mas sent of the father and what hee brought vs wee must respect three thinges in him his prophetical office his kingdome and his Priesthood 1 BVT to the end our faith may finde in Christe perfect and sounde matter of saluation wee must set downe this principle that the office which was enioined him by his father consisteth in 3. parts for he was both made a prophet Christ a prophet a king a priest although it did little auaile to know these thinges in name vnlesse the knowledge of the vse end were added A kinge 2 And vnto these three offices appertaineth the title of Christ or annointed A Priest Obiect Hee was called the Messias by peculiar consideration or respect of his kingdome An. I graunt and yet the propheticall priestlie annointing A prophet Isa 61.7 haue their degree neither are they to bee neglected by vs. There is expresse mention made of his propheticall office in Iesaias in these wordes* The spirite of God the Lorde vpon mee therefore the Lorde himselfe hath annointed mee that I might preach to the meeke c. Hee is the true prophet whom the father hath set before to be heard* Mat. 3.17 A kinge 3 I come to his kingdome whose nature is spirituall Dan 2.44 Psal 89.36 Ios 53.8 whence all the force eternitie thereof is gathered* which must be placed in two things The one appertaineth vnto the whole bodie of the Churche* Ioh 18.56 the other is proper to euerie member 4 And the force profite which we reape by the spirituall kingdome of Christe The profite of Christs kingdome consisteth in two thinges first that wee may know him to reigne rather for our sakes then for his owne and that both within and without namely that being replenished so farre as is expedient with the giftes of the spirit whereof we are emptie naturallie we may perceiue by the first fruites that we are trulie ioyned to God to perfect blessednesse Secondlie that trusting to the power of the same spirite we may not doubt that wee shall alwaies haue the victorie against the Diuel the worlde and all manner hurtfull thing 5 Therefore his kinglie annointing is set foorth vnto vs what maner annoynting Christs was not done with oile or ointments made with spices but he is called the annointed of God because the spirite of wisedome of vnderstanding of councell of strength and the feare of God did rest vpon him Obiect It is written Ios 12.2 Psal 45.8 Then shall he deliuer vp the kingdome of God and the father Againe * 1 Cor. 15 24 the sonne himselfe shall bee made subiect that God may bee all in all Therefore his kingdome is not euerlasting An. That is said because in that perfect glorie the kingdome shall not be so gouerned as it is now Phil. 2.9 Luk. 2 21. Io. 33 22. Because God will at this day as it were by meanes gouerne his church in his person* but he shal be then by himselfe the only head of the church 6 The end and vse of the priesthood of Christ is that he may be the mediatour His priesthood beeing cleane from all blot that he may reconcile God to vs. That this may more easilie appeare we must beginne with his death because hee hath purged our sinnes by his death Hereupon it followeth that he is the euerlasting intercessour Psal 110.4 through whose patronage we obtaine fauour Whence ariseth to godlie consciences both boldnesse to pray and also quietnesse Lastlie that he is our priest in such sort that he bringeth vs into the fellowship of so great honour* Apoc. 1.6 Our sacrifices that the sacrifices of praiers and praise which come from vs may be acceptable to God CHAP. XVI How Christ hath fulfilled the office of the redeemer that hee might purchase saluation for vs where his death and resurrection are handeled and also his ascention into heauen The ende of those thinges which haue bene spoken hitherto 1 THOSE things which wee haue hitherto spoken touching Christ must be referred vnto this one marke that beeing in our selues condemned dead lost we may seeke righteousnesse in him deliuerance life and saluation like as we are taught in that notable saying of Peter Act. 4.21 Three thinges to be considered That there is none other name giuen vnder heauen to men wherein they must be saued * That we may the more easilie perceiue that three things come to be considered of vs. First how great our iniquitie is secondlie howe fearefull the iustice of God is Lastlie how sweet his mercy is 4 God was our enemie because of sinne vntill wee were restored to fauour through the death of Christ Rom. 5.10 * Obiect But his mercy did preuent vs and hee gaue his sonne freely which are manifest pledges of loue Our miserable estate without Christ An. Such speeches are applied to our capacitie that we may the better vnderstande how wretched and calamitous our condition is without Christe For we can neuer sufficientlie perceiue howe great Gods mercie is toward vs vnlesse we feele our own iniquitie being stricken with feare of eternall death 3 As God is the chiefest righteousnesse so hee cānot loue that iniquitie which he seeth in vs. Therfore all of vs haue in vs that which is worthie of the hatred of god The righteousnes of God therfore in respect of corrupt nature againe of our wicked life being added thereto wee are all in the displeasure of God being in his sight giltie and born to the dānation of hel God loueth his creature But because the Lord will not destroy that in vs which is his hee findeth something which of his goodnesse he loueth though wee bee not fullie coupled to God Gods mercie before Christ doth ioyne vs. 4 And for this cause Paule saith How God hated vs and also loued vs. Eph. 1.4 Ioh. 3.16 Rom. 5.10 that that loue wherewith God loued vs before the creation of the word was grounded in Christ * 5 Furthermore hee hated vs after a wonderfull and diuine sort because of iniquitie and hee loued vs because he had made vs. And now though Christ by the whole course of his obedience hath purchased the fauourable good will of God yet the scripture ascribeth this to his death as peculiar and proper to it * wherein wee must consider two thinges Rom. 4 15. 5.9 first that he was condemned as guiltie bearing our person * Secondlie that he was neuerthelesse acquitted by the mouth of the iudge Ioh. 1.29 that it might more euidentlie appeare that he was burdened not with his owne but with our wickednesse 6 And now euen
faith gathereth manifolde fruite hence first we vnderstand that Christ by his ascending into heauen The fruites of Chrysts sitting at the right hande of the father hath opened the entrance of the kingdome of heauen which was shut by Adam because he is entred in thither in our flesh and as it were in our name* Secondlie that he sitteth at the right hand of the father to bee our patron intercessour Eph. 2.5 and aduocate* Last of all faith layeth hold vpō his power wherein our strength is placed Heb. 7.25 and also our power riches and triumphing against hell* Rom. 8.3.4 17 And he shall descend from heauen in a visible shape as he was seene ascend * Eph. 4 6. and he shall appear to all with vnspeakeable maiestie of his kingdome with brightnes of immortalitie with infinite power of the Godhead hauing the Angels to garde him that he may iudge the quicke and the dead that is those which are alreadie departed this life those which shall be aliue then shal be translated transformed into a new nature euen in a moment 1. Cor. 15 5. 51. 1. Thes 4.16 Consolation drawen from the last iudgement A similitude 18 Hence ariseth excellent comfort in that wee heare that he shal iudge who hath alreadie appointed vs to be partners with him of honour in iudging so far off is it that hee shall sit vppon his iudgement seat to condemne vs. For how shoulde a most merciful prince destroy his people how should an head wast his members A Caueat 19 Therefore seeing we see the whole summe of our saluation to be comprehended in Christe wee must beware that wee doe not draw away from him the least iot thereof Act. 4.12 For hee is our saluation our strength our cleannes our redemption our righteousnesse * 1 Cor. 1.33 CHAP. XVII That it is rightlie and properlie said that Christ hath deserued saluation for vs. Obiect 1 IF Christe haue deserued saluation for vs the grace of God shall be darkened for desert and grace are contrarie Lib. 1. de pred San Cap. 15. An. I aunswere with Saint Augustine* The most cleare light of predestination grace is our Sauiour himself the man Christ Iesus who hath obtained so to be with no deserts of works or faith going before in the humane nature whiche is in him For he which made him of the seede of Dauid a iust man Note that should neuer be vniust without any merit he maketh those that be members of that head iust of vniust Desert dependeth vpon mercye Therefore desert is not set against the mercie of God but it dependeth thereupon 2 This distinction is gathered out of that which Iohn saith* So God loued the worlde that he gaue his only begotten sonne that whosoeuer beleeueth in him may not perish We see how the loue of God hath the first place Causes of saluation as the principal cause and faith in Christ doth follow as the second cause Obiect Christ is only the formall cause of saluation he hath not the true effect An. If we obtaine righteousnesse by faith which resteth vpon Christ is the matter of saluation surelie we must seeke for matter of saluation in him 3 And it is soundly gathered that Christe hath by his obedience purchased and deserued fauour with his father For if he haue made satisfaction for our sinnes if he haue suffered the punishment that was due to vs if by his obedience he haue appeased God if the iust hath suffred for the vniust* what it is to deserue Col. 1.10 1 Cor. 1.19 c. 1 Ioh. 1.7 we may conclude that by his righteousnes he hath purchased saluation for vs which signifieth as much as to deserue 4 And that is all one as that wee were purged by his blood and that his death was a satisfaction for our sinnes* 5 And the Apostles doe plainly pronounce that hee hath paide the price that he might redeeme vs from the giltinesse of death Rom. 3.24 that we are iustified by his grace through the redemptiō which is in Christ whome God hath made the propitiatorie through faith which is in his blood* Christ geueth that which is denyed in the lawe whence we gather that we must fet that from Christ which the law shoulde giue if anie man could fulfill it and that we obtaine that through the grace of Christe which God promised to our workes in the law Quest Did Christ deserue any thing for himself Curiositie An. This is foolish curiositie For what need had the only son of God to come downe that he might purchase some new thing for himself And the Lord declaring his owne counsell did put the matter out of doubt for it is not said that the father prouided for the profit of his sonne in his deserts but that he deliuered him to death that he did not spare him because he loued the world* Rom. 8.32 Ioh. 17.19 whereby it appeareth that he purchased nothing for himselfe who sanctified himself for our sake THE THIRD BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION Of the manner how to receiue the grace of Christ and what fruites we haue by the same and what effects doe followe CHAP. I. That those thinges which are spoken of Chirst doe profite vs by the secret working of the spirite NOW must wee se how those good things com to vs which the father hath giuen to his son not to his own proper vse but that he might inriche the needy And first we must hold this that whatsoeuer Christe hath done it profiteth vs nothing so long as we are separate from him Faith ioyneth vs to Christ Eph. 4.15 Rom. 1.17 1. Pet. 2.4 And wee growe to bee one with Christe by faith* which faith is giuen vs partlie by the preaching of the worde partlie by the secrete working of the spirite* 2 But that the matter may be more euident wee must vnderstande that Christe came furnished with the holie Ghost after a peculiar maner to wit Why Chryst came that hee may separate vs from the worlde and gather vs togeather into the hope of eternall inheritance For this cause is he called the spirite of sanctification Rom. 1.4 because he doth not onlie foster vs with a generall power as other liuing creatures but he is also the roote and seed of the heauenlie life in vs. 3 That such is the effectuall working of the spirite in vs The efficacie of the Spirit euen the verie titles which are giuen him doe testifie and manifestlie proue hee is called the spirit of adoptiō* Gal. 4.6 Rom. 8.15 the earnest seale of the inheritāce* water* oile* the annointing* fire * Isay 55.1 44.3 Ioh. 7.37 the fountaine and hand of God All which doe plainlie teach that we are made members of Christe by the grace and power of Christe that hee may containe vs vnder him and that wee
treasure A similitude Faith an instrument For faith is the onelye instrument to receaue righteousnesse in Christ who is the materiall cause authour and minister 8 Obiect By the ministerie of the external word the internall is receiued Therefore Christe being God and man is made vnto vs righteousnesse in respect of his Godhead not of his manhood An. He is made vnto vs righteousnesse as he is man the mediatour and that which was from euerlasting cannot conueniently be saied to be made to vs. Ios 51.10 Obiect The Lorde shall bee our righteousnesse* An. Hee speaketh of Christ who being God reuealed in the flesh is made our righteousnes 9 Obiect This worke of iustifiying doth by his excellencie exceed the nature of man and therefore it cannot but bee ascribed to the diuine nature An. I graunt Obiect Therefore the diuine nature alone doth iustifie vs. An. It doth not follow for although Christ could neither by his blood purge our soules nor appease the father by his sacrifice Christ doth iustifie as he is man nor deliuer vs from giltinesse vnlesse he had been verie God yet it is certaine that he did all these thinges according to his humane nature For wee are iustified by the obedience of Christ* Rom. 5.19 and he did no otherwise obey but as he tooke vpon him the nature of a seruant therefore we haue righteousnesse giuen vs in his flesh 2 Pet. 1.4 10 Obiect By Christ saith Peter we haue precious and most great promises giuen vs that wee shoulde bee made partakers of the nature of God An. Iohn expoundeth that of the last cōming of Christ 1 Ioh. 3.2 that we should then see God as he is because we shall be like to him 11 Obiect It is an absurd thing to say that the word Iustifie is a lawe tearme To Iustifie is a lawe terme so that it is all one as to absolue seeing that wee must bee righteous in deede An. God doth iustifie both by acquitting or absoluing and also by pardoning wherupon Paul saith 2 Cor. 5.21 God was in Christ reconciled the world to himselfe in not imputing sinnes to men * Psal 32.1 Rom. 4.7 Also Dauid describeth righteousnes without workes thus they are blessed whose iniquities are forgiuen Obiect It is contrarie to God and his nature to iustifie those which doe in deede continue wicked An. The grace of iustification is not separate frō regeneration though they be distinct thinges And God doth so beginne regeneration in the elect in whō there remaine alwaies some remnants of sin doth so proceede during the whole course of their life that they are alwaies subiect to the iudgemēt of death before his iudgement seat Rom. 8.33 But he iustifieth* them not in part but freelie that they may appeare in heauen as clothed with the puritie of Christ 12 Obiect Christ is made to vs wisdome which agreeth onlie to the eternall word 1 Cor. 1.30 Therefore neither is Christ as he is man righteousnesse An. The onelie begotten sonne of God was alwaies indeed his eternall wisedome but that which hee had of the father hath hee reuealed vnto vs namely the treasures of wisedome and knowledge* Coll. 2.3 and so the saying of Paul is not referred vnto the essence of the sonne of God but vnto our vse and it is well applied to the humane nature of Christ Obiect They which place saluation in the death of Christ alone make two Gods in denying that we are righteous by the righteousnesse of God An. That which wee haue in Christ doeth come from the grace and fauour of God also that righteousnes which Christ geueth vs is the righteousnes of God Our righteousnes and lyfe is onlye in the death and resurrection of Christ Wee graunt but we hold stedfastly that wee haue righteousnes and life only in the death and resurrection of Christ Obiect That is properly called righteousnes wherby we are moued to do good But God worketh in vs both to will to do* Phil. 2.13 Therefore we haue righteousnes no where els An. God indeed reformeth vs by his spirite vnto holines of life and righteousnes but immediately by his sonne with whom he hath left all the fulnesse of the holie Ghoste that by his aboundance he might supplie the need of his members Ob. Christ himself was iust by the righteousnes of God because vnlesse the will of the father had moued him he himself would not haue satisfied the office committed vnto him Rom. 3.21 5.9 Papists An. Paul saith that Christ hath giuen vs saluation * to shew his owne righteousnes 13 Ob. Righteousnes is cōpoūded of faith works An. These two do so differ that if the one stand the other must needs be ouerthrown Paul counteth all but doung Ph. 3.8 Faith and workes that hee may win Christ * that he may find in him not hauing his owne righteousnes which is of the law but that which is by the faith of Iesus Christ righteousnes which is of God through faith 14 Ob. Paul speaketh of the works which men do before they be regenerate such as were the Iewes But there is a far other respect to be had of spiritual works Spirituall workes For they be fruites of regeneration An. In the cōparison of the righteousnes of the law the righteousnes of the gospell which he maketh* Gal. 3.11.12 Rom. 10.5.9 hee excludeth all maner works with what title soeuer they be adorned For hee teacheth that the righteousnes of the law is The righteousnes of the law that he obtaine saluation which shall perfourme that which the lawe commanudeth The righteousnes of faith and that this is the righteousnes of faith if we beleeue that Christ died and rose again 15 Obiect Faith is a certainetie of the conscience in looking for at Gods hands a rewarde for deserts Also the grace of God is not the imputation of free righteousnes but the holy ghost to the studie of holinesse 16 An. When the scripture speaketh of the righteousnes of faith it leadeth vs to a farre other thing to wit that being turned away frō the beholding of our workes wee may looke onely vnto the mercie of God and the perfection of Christ 17 Furthermore we must diligentlie note The relatiō betweene faith the Gospell that there is some relation between faith the Gospel because faith is said therfore to iustify because it receiueth the saluation imbraceth righteousnes offered in the gospel and wheras it is said to be offred by the gospel therby is excluded all cōsideration of works which Paul sheweth most plainly in 2. places Rom 12.5 Gal. 3.18 Obiect Then the righteousnes which we haue by our owne industrie and will is reiected An. The law profiteth nothing by commanding because there is none that can fulfill it* Rom. 8.2 18 And it is manifest that no man is iustified by the law because the
power in all his creatures as in mirrours we may not onlie lightly and glauncingly runne ouer them but stay long in that cogitation ponder the same earnestly and faithfully in our minds and oftentimes call the same to remembrance 22 There remaineth the other part which commeth nearer vnto faith that when we consider that God hath appointed all things to our good and faluation All thinges are created to saluation and when we do also feele and perceaue in ourselues in so great good things which he hath bestowed vpon vs his power and grace we do thēce and thereby rouze vp our selues to trust in him to call vpon him to praise him and to loue him CHAP. XV. Of the creation of man 1 NOw must we speake of the creation of mā The knowledge of man is double because as we sayd in the beginning we cānot knowe God as we ought to knowe him vnlesse we do also on the other side knowe our selues And the same is double to wit that we knowe what manner persons we were created in the beginning and in what state we began to stand after the fal of Adam Thereby it shall appeare what we owe to God and also what we are able to do 2 Furthermore it is out of question that man consisteth vpon soule and bodie The diuision of man And we vnderstād that the essence of the soule which is the more excellent part of man is immortall and yet created Obiect Of the soule The soule or spirit of man is only a breath or power inspired or poured into the bodie which notwithstanding is without essence An. That the soule hath a true essence Seeing that so manie excellent gifts wherin mans mind excelleth do cry that some diuine thing is therein ingrauen there be so manie testimonies not of a vanishing breath but of an immortall essence To what end should Paul exhort the faithfull to cleanse thēselues from all filthinesse of the flesh and of the spirit vnlesse he did make two partes wherein the filthinesse of sinne doth rest* 2. Cor. 7.1 And also to what ende should Peter call Christ the pastor of soules * 1. Pet. 2.15 3 Why is man sayde to be created after the image of God Though in the outward man appeareth the glorie of God yet the proper place of his image is in the soule Ob. The Father Osiander Sonne holy Ghost did place their image in mā bicause thogh Adā had remained in his first estate yet should Christ haue become man An. I graunt that in the person of the Mediator shineth the glorie of the godhead but howe shall the eternall Word be called the image of the Spirit before whom he goeth in order And forasmuch as that speech Let vs make man after our own image or similitude is cōmon to the person of the Sonne it should follow that he is the image of him selfe Obiect Man was created onely after the forme and figure of Christ as he was man so that that forme out of which Adam was taken was Christ An. But the Scripture doth teach that man was created in the image of God Obiect Adam was created in the image of God because he was like to Christ who is the only image of God How the image of God is in man An. That is subtilly to play the philosophers about words In the thing there is no doutfulnes but that man is called the image of God because he is like to God Obiect Not a part of man nor the soule with her giftes is the image of God but the whole Adam which had his name giuen him of the earth from whence he was taken An. This is friuolous For when the whole man is called mortall the soule is not therefore subiect to death neither where he is called a reasonable creature it is thereby meant that the bodie hath reason Therefore though the soule be not man yet is it no absurd thing that he should be called the image of God in respect of his soule Although the image of God do appertaine vnto the whole excellencie wherein mans nature excelleth all liuing creatures The image of God Furthermore by this worde is signified that perfection of integritie wherin man was created Repayring of nature 4 That may be more easilie knowen by the reparatiō of corrupt nature which we haue by Christ who is for this cause called the second Adam * 1. Cor. 15.45 Why Christ is called the second Adam The end of regeneration because he hath restored vs to true and perfect integritie For the ende of regeneration is that Christ may fashion vs againe to the image of God which is that we may bear the image of God in true godlinesse righteousnesse purenesse and knowledge Obiect The similitude of God consisteth in the gouernment giuen to man because he was made heire and possessor of all things An. The image of God must be sought properly within him and not without him yea it is an inward good thing of the soule Obiect The Manichees Seruetus God breathed into the face of man the breath of life* whēce we must gather that the soule did conuey into man the substance of God An. If that were true it should followe that the nature of God is not onely subiect to chaunge and passions but also to ignorance Whether the soule doe conueye into man the substance of God to euill concupiscēce and to all manner vices then which nothing can be more absurd Obiect An absurditie Paull saith that we be the generation of God * Act. 17.28 An. In qualitie not in substance to wit inasmuch as he hath indued vs with diuine gifts For the creation is not a pouring of one substance into another but the beginning of an essence of nothing Obiect The soule is giuen by God Creation Osiander and when it departeth out of the flesh it returneth to him therfore it was taken out of his substance An. As if God were not able to make vs like to himselfe by the vnestimable power of his Spirite vnlesse Christ should poure out him self substantially into vs. What the soule is 6 And it appeareth by the Scripture that the soule is nothing else but a substance without bodie and yet put into a bodie and that it dwelleth there as in an house not onely that it may geue life to all parts of the bodie and make the organes or instruments fit and profitable for their actions but also that it may beare the chief sway in gouerning mans life and not only touching the offices of the earthly life but also that it may raise vs vp to worshippe God The partes of the soule 7 And it hath two partes vnderstanding and will vnderstanding discerneth betwene obiects or things set before it as ech of them shall seeme meet to be allowed or disalowed Will chuseth and followeth after that which the vnderstanding sayth is good
againe may possesse him * Luke 3.16 * 1. Ioh. 2.20.27 * Ioh. 4.14 4 But because faith is his principall worke * Eph. 4.15 Rom. 8.29 Faith is the principall work of the Spirit those things are referred vnto it for the most part which we finde vttered to expresse the force and operation of the spirite because by faith alone hee bringeth vs to the light of the Gospell As Iohn teacheth that there is a prerogatiue graunted to those which beleeue in Christe to be the sonnes of God because they are borne not of flesh and blood Ioh. 1.13 Mat. 16.17 but of God* CHAP. II. Of faith where is set downe the definition thereof and the properties that it hath are declared 1 VVHEN in the schooles they dispute about faith The faith of the Schoolmen so sone as they heare it named they conceiue no higher thing but a certain cōmon assenting to the historie of the Gospell and in calling God simply the obiect therof they carrie away sillie soules rather with a vanishyng speculation then direct thē to the mark For God dwelleth in light that no man can come vnto therfore Christ must needs come between for which cause hee calleth himselfe both the light of the world the way the truth the life* because no man commeth vnto the father but by him The mediatour Ioh. 18.12 14 6. 2 Therfore let vs thanke the schoolemen for this euill who haue couered Christ as with a veile drawen before him whom vnlesse wee doe directlie behold wee doe alwaies wander through many Labyrinths Mazes And beside that they do deface the whole force of faith with their dark mistie definition they haue forged a deuise of intangled faith with which name adorning most grosse ignorance they delude the sillie common people Intangled faith to their great destruction Ob. It is sufficiēt to beleeue that which the holy church beleeueth neither need we to seek any further An. Is this to beleeue to vnderstand nothing so that thou doe obedientlie submitte thy sense to the church faith is not placed in ignorāce but in knowledge that not only of god but also of the wil of god 3 Ob. Because we be inuironned with ignorance many things are to vs dark now wherein it is good for vs to suspend our iudgement and to settle our selues to keep the vnitie of the church An. I graunt but yet it is a most absurd thing to giue ignorance tempered with humilitie the name of faith For faith lyeth in the knowledge of God of Christ not in the reuerēce of the church vnder the title wherof somtimes most monstrous errours are thrust in Faith lyeth in the knowledge of God Ob. We beleeue nothing absolutely without adding this condition If the church do beleeue so An. By this meanes truth should be holden in error light in darknes true knowledge in ignoraunce Absurdities 4 Obiect So long as we are in our pilgrimage in the world our faith is entangled An. I graunt that we be ignorant of many things and that we be compassed about with many clouds It is the greatest wysdome to goe forwarde For the principall wisedome of euerie most perfect man is to go forwarde Which we may note in the Disciples of Christ before they were fullie illuminate Because they did stagger euen in verie small things 5 But yet for all this the desire which the faithfull haue to learne and profit Voluntary ignorance doth much differ frō grosse ignorance wherein they droupe which are content with an entangled faith such as the Papistes imagine For if Paule do sharpely condemne those who are alwayes learning can neuer come to the knowledge of the truth howe much greater reproch do they deserue who of set purpose are desirous to know nothing 6 Therfore this is the true knowledge of Christ The true knowledge of Christ if we receaue him such as he is offred of his father to wit clothed with his Gospell because as he is appointed to be the mark wherat our faith must ayme so we can not come directly to him vnlesse the Gospell go before vs. Quest If faith be restrained to the Gospell what shall the doctrine of Moses and the Prophetes profite vs An. It was sufficient at that time to edifie faith Why the Gospell is called the doctrine of faith Rom. 10.4 but because we haue a more perfect manifestatiō of Christ in the Gospell Paule doth for good causes call it the doctrine of faith* 7 And although it be the office of faith to subscribe to the truth of God as often and whatsoeuer and howsoeuer he doth speake yet it doth properly respect his good will mercie and promises of grace in Christ into the certaintie whereof the holie Ghost doeth illuminate our mindes and confirme our hearts The definition of faith Whence we shall haue a perfect definition of faith if we say that it is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise made in Christ is both reuealed to our mindes and sealed vp in our heartes by the holie Ghost vnformed faith 8 Therefore that distinction of faith formed vnformed which flieth about in the schooles is vaine Obiect They which beleeue whatsoeuer is necessarie to saluation haue faith although they be touched with no feare of God An. Paule saith otherwise with the hart man beleeueth vnto righteousenesse* Rom. 10.10 therefore faith may in no case be seuered from a godly affection of righteousnesse 9 Obiect Paule teacheth an vnformed faith saying if anie mā haue all faith so that he can moue mountaines and yet haue no loue he is nothing* 1 Cor. 13.2 An. Faith is put in that place for power to worke miracles Cor. 12.10 which the reprobates also had* Therefore it is no maruell if it bee separate from loue Obiect There be many formes of faith An. There is one onely true faith of the godly Obiect Manie beleeue that there is a God that the historie of the Gospell is true and euerie parte thereof Historicall faith also they are moued with threatenings promises An. The name of faith is giuen to such but vnproperly because they do not resist the word of God with manifest vngodlinesse 10 But this whether shadowe or image of faith A shaddow of faith as it is of no importaunce so it is vnworthie to haue the name of faith Obiect Simon Magus is said to haue beleeued* An. He doth shortly after bewray his want of faith Such are they in whom the seed of the word is choked before it can bring forth frute* Let those which bost of such images of faith know that they are no better then the deuils* Act. 8.13 11 Obiect Paule affirmeth that faith is a fruite of election* Luk. 8.13 Faith of the Deuills and of the reprobate Ia. 2.19 1.
sinner fretteth inwardlie Feare is a trembling of the minde by reason of Gods vengeance which we haue deserued Desire is diligence in our duetie and readinesse to obey Zeale is an heat wherewith we are inflamed to seek the glorie of God Reuenge is the last for the more rigorous we be to our selues the better hope ought we to haue that God will be mercifull to vs. In this thing Bernard his admonition is profitable Ser. 11. in Cantic Sorrow saith he for sinne is necessarie if it be not continuall* 16 Now it may also bee gathered what manner fruites the fruites of repentaunce be to wit three Fruites of repentance godlinesse toward God loue toward men and in our whole life holines and purenesse and the more diligentlie a man doeth examine his life by the rule of the law of God the more certaine signes of his repentance doth hee shewe Notwithstanding it is verie necessarie Ioel. 2.13 Iam 4 8. that they take their beginning frō the pure fountaine of the heart* And that doone that externall testimonies do follow * 2 Cor. 7.11 which commend sincere repentance 17 Obiect A principall part of repentance as Ioel doth witnesse consisting in fasting weeping Ioel. 2.12 in ashes* An. Yea that which is there spoken of the conuersion of the whole hart vnto the Lord of the renting of the garmentes Weepinge and fasting are not necessarie in repentance but of the heart is proper to repentaunce but as for weeping and fasting they are adioyned not as perpetuall or necessarie effects 18 Let vs also adde that that the name of repentaunce is vnproperlie applied vnto this externall profession What it is to repent in ashes and sackcloth which is rather a confession of the fault with a beseeching to haue the punishment and guiltinesse forgiuen So to repent in sackcloath ashes is nothing els but to testifie our displeasure when God is angrie with vs for greeuous offences Mat. 11.21 Luk. 10 12. But we must note that there is a double confession publike where by condemning our selues before God angels and the worlde Publike confession wee preuent the iudgement of God For saith Paul if we should iudge our selues we should not be iudged of God* But it is not alwaies necessarie to make men witnesses of our repentance The other is priuate whereby we do confesse our sinnes onlie before God and it is a part of true repentance which cannot bee omitted neither is it onelie necessarie for that wee confesse those sinnes which we doe dailie commit Priuate but our greeuous falles also* Psal 51.7 and those which seeme to bee buried long agoe Furthermore we must note that repentance is double ordinarie wherein wee must applie our selues continuallie speciall and extraordinarie whiche doeth as it were raise vp from death those Repentance Ordinary Extraordinary which had either filthilie fallen or giuen ouer themselues to sinne through vnbridled licentiousnes or shaken of the yoke of God through a certayn reuolting The partes of the Gospell 19 Furthermore if the whole summe of the Gospel be contained in these two points in repentance and remission of sinnes do we not see that the Lord doth therefore iustifie his freelie that he may also restore them to true righteousnesse by the satisfaction of the spirit For Christ began his sermons thus * The kingdome of God is at hand Mat. 1.15 repent and beleeue the Gospel First of all hee declareth that the treasures of mercie are set open in him Secondlie he requireth repentance lastlie confidence in Gods promises Hatred of sinne is the beginning of repentance Isay 16.1 Mat. 11.5 20 But as the hatred of sinne which is the beginning of repentaunce setteth open to vs the first entraunce to the knowledge of Christ who offreth himselfe to none but to poore afflicted sinners* so must we indeuour toward repentance apply our selues in it during our whole life if wee will abide in Christ Therfore so long as we shall dwell in the prison of our bodie we must continuallie wrastle with the vices of our nature so consequently with our natural soule Wherfore I suppose that he hath profited much who hath learned to displease himselfe much not that he may stick fast in this mire He hath profited much which doth much displease himselfe but rather that he may make hast to God that being graffed into the death life of Christ he may continuallie meditate vpon repentance 21 Furthermore it is well knowen that repentance is the gift of God Repentance is the gift of God Therfore the church commendeth the benefit of God in that he giuen to the Gentiles repentaunce vnto saluation* Act. 11.28 Also when the Apostle goeth about to exclude reuoltes from hope of saluation he alleageth this reason* Sinne against the holie ghost Heb. 6.6 that it is vnpossible that they should be renued vnto repētance to wit because when GOD renueth those whom he will not haue to perish he sheweth a signe of his fatherlie fauour againe he thundreth against the reprobate with hardning thē whose wickednes is vnpardonable Which kind of punishment the Apostle denounceth to voluntarie Reuoltes or Apostataes who when they fall frō the faith of the Gospell doe mocke God doe opprobriouslie refuse his grace do tread vnder foot the blood of Christe yea and crucifie him a fresh so much as in them lieth 22 But to discusse this more plainelie it is meet that we search out what that so horrible offence is which shall not be forgiuen What it is to sinne against the holy ghost I say that those sinne against the holie ghost which resist the truth of God of set purpose with whose brightnesse they are daseled that they cannot pretend ignorance and to no other end but that they resist For Christe going about to expound that which he had said addeth hee which shall speake a worde against the sonne of man it shall be forgiuen him but he which blasphemeth against the spirite it shall not be forgiuen him Quest How can one blaspheme the sonne but it shall also be against the spirite What it is to sinne against Christ An. Those which stumble at the truth of God which they know not those which blaspheme Christ ignorātlie being indued with this * mind that they will not quench the truth of God beeing reuealed vnto them and that they would not with one word hurt him whom they shall knowe to bee Christe the Lorde they sinne against the father and the sonne But as for those whose conscience is conuict that that is the worde of God which they impugne they are said to blaspheme the holie Ghoste forasmuch as they wrastle against the inlightening which is a worke of the holy ghost* Heb. 6.10 1 Ioh. 2.19 23 Quest Why do such feele God vnappeasable An. Because as Iohn auoucheth they were not of the elect out of whom they
signe being indeed farre inferiour Obiect The church is cleansed by the Lorde Eph. 5.26 by the washing of water in the word of life* An. Therfore it seemeth to be an vnmeet thing that it should want the testimonie of it in infantes Infantes are heires of the kingdome who are by right accounted a part of the churche seeing they be heires of the kingdome Obiect Wee are ingrafted by baptisme into the bodie of Christ* 1 Cor. 12.13 An. Therefore infants must bee baptized that they be not pluckt from the body of Christ 23 Obiect Peter counsaileth the Iewes to repent and then to be baptised for the remission of sinnes * Act. 8.37 Act. 2 37. Also Philip maketh answere to the Eunuch that he may bee baptised if hee beleeue with his whole heart An. Hee speaketh of those which are growen vp which are not to bee baptized vnlesse their conuersion faith be seen and tried They which are growen vp must not be baptized vntill they make confession of their faith Gen 15.1 Gen. 17.11 Infantes are contayned in the couenant by right of inheritance Ioh. 3.5 There is an other respect to be had of infants 24 As wee may see in Abraham whose faith the Sacrament doth followe* in Isaach it goeth before all vnderstanding* because hee is contained in the couenant from his mothers womb by right of inheritance 25 Obiect Vnlesse one be borne againe of water and the spirite hee cannot enter into the kingdome of God* They thinke that baptisme is called regeneration Therefore they which are not capable of regeneration ought not to be baptised A similitude An. He doth not there intreat of baptisme but of regeneration which is made by the spirite which is compared to water* Mat 3.11 as in an other place to fire otherwise faith should follow after baptisme seeing water is put before the spirit Mat. 28.19 Which is contrarie to the scripture* 26 Obiect All which are not baptized must bee adiudged to eternall death An. Yea whosoeuer beleeueth in the sonne shall not see death Ioh. 5.24 Those which are not yet baptized must not be adiudged to death Mat. 28.19 Mat. 16.16 He shall come into iudgement but he shall passe from death to life* we do no where finde that hee which was not yet baptised is condemned 27 Obiect It was said Teach then Baptise* Againe he which shall Beleeue be baptised shall be saued* What will we more Therfore doctrine and faith must needes goe before baptisme An. If we would greedilie stay in the order of the wordes it shoulde likewise follow that we must first baptize then afterward teach seeing it is said baptise Mar. 16.15 teaching them to keepe* c. 28 But hee intreateth there of those which are growen vp which must first be taught then when they beleeue they must bee baptized Infantes must be baptized because of the promise but infants are baptized by reason of the promise made to their parents 29 If any man cauill that infants are to be depriued of food 2 Thes 3.10 because the Apostle doth not permit them to eate which doe not worke shall he not be worthie to be spitted at of all Why Christ was bap when he was thirtie yeares of age Obiect Christe was not baptized vntill he was thirtie yeares of age An. Because he determined to lay a sure foundation of baptisme then by his preaching he sanctified it vnder his owne bodie that it might succeede circumcision 30 Obiect In like sort infants were to bee made partakers of the supper Why the Supper is not made common to infants An. They differ greatlie therin because baptism is a certaine entring into the church the supper is giuen to those which are growen vp in yeares which are now fit to beare strong meate which are apt to discerne the body blood of the Lord which thing doth not agree to infants 31 Obiect As the signes of Christ are perfect they do likewise require those which are perfect or capable of perfection An. The perfection of baptisme reacheth vnto death The perfection of Baptisme reacheth vnto death therfore it is ill done to restraine it vnto one minute of time Obiect The signes of Christe are instituted for memories sake that euerie one may call to minde that he was buried togeather with Christ An. It appertaineth to the supper The examination of the Supper that euery one examine himselfe Obiect All those remain in death which beleeue not in the sonne of God and the wrath of God remaineth vppon them* Ioh. 3.36 And therefore infantes which cannot beleeue lie in their owne condemnation An. Christ speaketh not there of the generall giltinesse wherein all the posteritie of Adam is inwrapped but he doth only threaten to the contemners of the Gospell damnation But this doth nothing belong to infants What it is to heare the voyce of the Spirit Obiect Whosoeuer is borne of the spirite heareth the voice of the spirite An. That is the faithful are framed to obedience as the spirit worketh in them 1 Cor. 15.46 Obiect Because that which is naturall is first* we must wait for the time which is fit for baptisme which is spirituall 1 Cor. 7.14 An. Though saith Paul they bee lost by nature which are borne of the faithfull yet they are holy by supernaturall grace* Obiect When Dauid went vp into the tower of Sion 2 Sam. 5.8 he did carrie with him neither blind nor lame but couragious souldiers * Luke 14.21 An. Yea trulie he biddeth blinde lame to the heauenlie banquet * Mat. 4.19 Obiect The Apostles were fishers of men not of children * Mat. 13 47. An. All kinde of fishes is gathered into the net of the Gospell* 1 Cor. 2.13 Obiect Spirituall thinges are fit for those which are spirituall* infants are not such An. He intreateth of doctrine yea God doth consecrate to himselfe by his free adoption those which are begotten of the flesh With what meate mē must be nourished Ob. They must be fed with spirituall meat if they be new men An. Baptisme being the signe of adoption sufficeth them vntill being growen vp they be able to beare strong meat Ob. Christe calleth all his vnto the holie Supper An. Hee admitteth none but such as are alreadie prepared to celebrate the remembrance of his death Who are to be admitted to the Supper Obiect It is monstrous if a man eate not after he is borne An. Christe is neuerthelesse meate to infants though they abstaine from the signe Obiect A good steward giueth meat to the familie in due time* Mat. 24.46 An. It belongeth to God alone to determine that Ob. The Apostles are commanded to make hast to the haruest whiles the fields are white* Ioh. 4.35 An. Christ his meaning is to haue the Apostles to addresse themselues more ioyfullie to the worke whiles they beholde